Hosea 1 commentary

Israel was prosperous, yet then Hosea boldly tells them of their sins, and foretells their destruction. Men are not to be flattered in sinful ways because they prosper in the world; nor will it last long if they go on still in their trespasses. The prophet must show Israel their sin; show it to be exceedingly hateful. Their idolatry is the sin they are here charged with. Giving that glory to any creature which is due to God alone, is an injury and affront to God; such as for a wife to take a stranger, is to her husband. The Lord, doubtless, had good reasons for giving such a command to the prophet; it would form an affecting picture of the Lord's unmerited goodness and unwearied patience, and of the perverseness and ingratitude of Israel. We should be broken and wearied with half that perverseness from others, with which we try the patience and grieve the Spirit of our God. Let us also be ready to bear any cross the Lord appoints. The prophet must show the ruin of the people, in the names given to his children. He foretells the fall of the royal family in the name of his first child: call his name Jezreel, which signifies "dispersion." He foretells God's abandoning the nation in the name of the second child; Lo-ruhamah, "not beloved," or "not having obtained mercy." God showed great mercy, but Israel abused his favours. Sin turns away the mercy of God, even from Israel, his own professing people. If pardoning mercy is denied, no other mercy can be expected. Though some, through unbelief, are broken off, yet God will have a church in this world till the end of time. Our salvation is owing to God's mercy, not to any merit of our own. That salvation is sure, of which he is the Author; and if he will work, none shall hinder.

The rejection of Israel for a time, is signified by the name of another child: call him Lo-ammi, "not my people." The Lord disowns all relation to them. We love him, because he first loved us; but our being cast out of covenant, is owing to ourselves and our folly. Mercy is remembered in the midst of wrath; the rejection, as it shall not be total, so it shall not be final. The same hand that wounded, is stretched forth to heal. Very precious promises are here given concerning the Israel of God, and they may be of use to us now. Some think that these promises will not have accomplishment in full, till the general conversion of the Jews in the latter days. Also this promise is applied to the gospel, and the bringing in both the Jews and Gentiles to it, by St. Paul, Rom. 9:25,26, and by St. Peter, I Pet. 2:10. To believe in Christ, is to have him for our Head, and willingly to commit ourselves to his guidance and government. And let us pray for the coming of the glorious day, when there shall be one Lord through all the earth.

This first verse shows the time in which Hosea prophesied. He names four kings of Judah, — Uzziah, Jotham, Ahab, Hezekiah. Uzziah, called also Azariah, reigned fifty-two years; but after having been smitten with leprosy, he did not associate with men, and abdicated his royal dignity. Jotham, his son, succeeded him. The years of Jotham were about sixteen, and about as many were those of king Ahab, the father of Hezekiah; and it was under king Hezekiah that Hosea died. If we now wish to ascertain how long he discharged his office of teaching, we must take notice of what sacred history says, — Uzziah began to reign in the twenty seventh year of Jeroboam, the son of Joash. By supposing that Hosea performed his duties as a teacher, excepting a few years during the reign of Jeroboam, that is, the sixteen years which passed from the beginning of Uzziah’s reign to the death of Jeroboam, he must have prophesied thirty-six years under the reign of Uzziah. There is, however, no doubt but that he began to execute his office some years before the end of Jeroboam’s reign.

Here, then, there appear to be at least forty years. Jotham succeeded his father, and reigned sixteen years; and though it be a probable conjecture, that the beginning of his reign is to be counted from the time he undertook the government, after his father, being smitten with leprosy, was ejected from the society of men, it is yet probable that the remaining time to the death of his father ought to come to our reckoning. When however, we take for granted a few years, it must be that Hosea had prophesied more than forty-five years before Ahab began to reign. Add now the sixteen years in which Ahab reigned and the number will amount to sixty-one. There remain the years in which he prophesied under the reign of Hezekiah. It cannot, then, be otherwise but that he had followed his office more than sixty years, and probably continued beyond the seventieth year.

It hence appears with how great and with how invincible courage and perseverance he was endued by the Holy Spirit. But when God employs our service for twenty or thirty years we think it very wearisome, especially when we have to contend with wicked men, and those who do not willingly undertake the yoke, but pertinaciously resist us; we then instantly desire to be set free, and wish to become like soldiers who have completed their time. When therefore, we see that this Prophet persevered for so long a time, let him be to us an example of patience so that we may not despond, though the Lord may not immediately free us from our burden.

Thus much of the four kings whom he names. He must indeed have prophesied (as I have just shown) for nearly forty years under the king Uzziah or Azariah, and then for some years under the king Ahab, (to omit now the reign of Jotham, which was concurrent with that of his father,) and he continued to the time of Hezekiah: but why has he particularly mentioned Jeroboam the son of Joash, since he could not have prophesied under him except for a short time? His son Zachariah succeeded him; there arose afterward the conspiracy of Shallum, who was soon destroyed; then the kingdom became involved in great confusion; and at length the Assyrian, by means of Shalmanazar, led away captive the ten tribes, which became dispersed among the Medes. As this was the case, why does the Prophet here mention only one king of Israel? This seems strange; for he continued his office of teaching to the end of his reign and to his death. But an answer may be easily given: He wished distinctly to express, that he began to teach while the state was entire; for, had he prophesied after the death of Jeroboam, he might have seemed to conjecture some great calamity from the then present view of things: thus it would not have been prophecy, or, at leas, this credit would have been much less. “He now, forsooth! divines what is, evident to the eyes of all.” For Zachariah flourished but a short time; and the conspiracy alluded to before was a certain presage of an approaching destruction, and the kingdom became soon dissolved. Hence the Prophet testifies here in express words, that he had already threatened future vengeance to the people, even when the kingdom of Israel flourished in wealth and power, when Jeroboam was enjoying his triumphs, and when prosperity inebriated the whole land.

This, then, was the reason why the Prophet mentioned only this one king; for under him the kingdom of Israel became strong, and was fortified by many strongholds and a large army, and abounded also in great riches. Indeed, sacred history tells us, that God had by Jeroboam delivered the kingdom of Israel, though he himself was unworthy, and that he had recovered many cities and a very wide extent of country. As, then, he had increased the kingdom, as he had become formidable to all his neighbours, as he had collected great riches, and as the people lived in ease and luxury, what the Prophet declared seemed incredible. “Ye are not,” he said, “the people of the Lord; ye are adulterous children, ye are born of fornication.” Such a reproof certainly seemed not seasonable. Then he said, “The kingdom shall be taken from you, destruction is nigh to you.” “What, to us? and yet our king has now obtained so many victories, and has struck terror into other kings.” The kingdom of Judah, which was a rival, being then nearly broken down, there was no one who could have ventured to suspect such an event.

We now, then, perceive why the Prophet here says expressly that he had prophesied under Jeroboam. He indeed prophesied after his death, and followed his office even after the destruction of the kingdom of Israel, but he began to teach at a time when he was a sport to the ungodly, who exalted themselves against God, and boldly despised his threatening as long as he spared and bore with them; which is ever the case, as proved by the constant experience of all ages. We hence see more clearly with what power of the Spirit God had endued the Prophet, who dared to rise up against so powerful a king, and to reprove his wickedness, and also to summon his subjects to the same judgement. When, therefore, the Prophet conducted himself so boldly, at a time when the Israelites were not only sottish on account of their great success, but also wholly insane, it was certainly nothing short of a miracle; and this ought to avail much to establish his authority. We now then, see the design of the inscription contained in the first verse. It follows —

Hosea 1:2

2. The beginning of the word of the Lord by Hosea. And the Lord said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, departing from the Lord

2. Principiam quo loquutus est Jehova per Hoseam, (alii vertunt, cum Hosea; ad verbum est, in Hosea; est liters beth.) Dixit Jehova ad Hoseam, Vade, sume tibi uxorem scortationum et filios scortationem, quia scortando scortabitur terra, (hoc est, scortata est,) ne sequatur Jehovam..

The Prophet shows here what charge was given him at the beginning, even to declare open war with the Israelites, and to be, as it were, very angry in the person of God, and to denounce destruction. He begins not with smooth things, nor does he gently exhort the people to repentance, nor adopt a circuitous course to soften the asperity of his doctrine. He shows that he had used nothing of this kind, but says, that he had been sent like heralds or messengers to proclaim war. The beginning, then, of what the Lord spake by Hosea was this, “This people are an adulterous race, all are born, as it were, of a harlot, the kingdom of Israel is the filthiest brothel; and I now repudiate and reject them, I no longer own them as my children.” This was no common vehemence. We hence see that the word beginning was not set down without reason, but advisedly, that we may know that the Prophet, as soon as he undertook the office of teaching, was vehement and severe, and, as it were, fulminated against the kingdom of Israel.

Now, if it be asked, why was God so greatly displeased? why did he not first recall the wretched men to himself, since the usual method seems to have been, that the Prophet tried, by a kind and paternal address, to restore those to a sound mind who had departed from the pure worship of God, — why, then, did not God adopt this ordinary course? But we hence gather that the diseases of the people were incurable. The Prophet, no doubt, intimates here distinctly, that he was sent by God, when the state of things was almost past recovery. We indeed know that God is not wont to deal so severely with men, but when he has tried all other remedies; and this may doubtless be easily learned from the records of Scripture. The ten tribes, immediately after their revolt from the family of David, having renounced the worship of God, embraced idolatry and ungodly superstitions. They ought to have retained in their minds the recollection of this oracle,

‘The Lord has chosen mount Zion, where he has desired to be worshipped; this,’ he said ‘is my rest forever; here will I dwell, for I have chosen it,’ (Psalm 132:13,14.)

And this prediction, we know, had not been once or ten times repeated, but a hundred times, that it might be more firmly fixed in the hearts of men. Since, then, they ought to have had this truth fully impressed on their hearts, that the Lord would have himself worshipped nowhere except on mount Zion, it was monstrous stupidity in them to erect a new temple and to make the calves. That the people, then, had so quickly fallen away from God was an instance of the most perverse madness. But, as I have said, they had reached the highest point of impiety. When God punished so great sins by Jehu, the people ought then to have returned to the pure worship of God, and there was some reformation in the land; but they ever reverted to their own nature, yea, the event proved that they only dissembled for a short time; so blinded they were by a diabolical perverseness, that they ever continued in their superstitions. It is not, then, to be wondered at, that the Lord made this beginning by Hosea, “Ye are all born of fornication, your kingdom is the filthiest brothel; ye are not my people, ye are not beloved.” Who, then, will not allow, that God, by fulminating in so dreadful a manner against this people, dealt justly with them, and for the best reason? The contumacy of the people was so indomitable that it could be overcome in no other way. We now understand why the Prophet used this expression, The beginning of speaking which God made

Then it follows, in Hosea. He had said in the first verse, The word of Jehovah which was to Hosea; he now says, נהושע, beusho, in Hosea; and he adds God spake and said to Hosea, repeating the preposition used in the first verse. The word of the Lord is said to have been to Hosea, not simply because God addressed the Prophet, but because he sent him forth with certain commissions, for in this sense is the word of God said to have been to the Prophets. God addresses his word also indiscriminately to others whomsoever he is pleased to teach by his word, but he speaks to and addresses his Prophets in a peculiar way, for he makes them the ministers and heralds of his word, and puts, as it were, into their mouth what they afterwards bring forth to the people. So Christ says, that the word of God came to kings, because he constitutes and appoints them to govern mankind. “If he calls them gods,” he says, “to whom the word of God came;” and that psalm, we know, was written with a special reference to kings. We now perceive what this sentence in the first verse contains. The word of God came to Hosea; for the Lord did not simply address the Prophet in a common way, but furnished him with instructions, that he might afterwards teach the people, as it were, in the person of God himself.

It is now added in the second verse, The beginning of speaking, such as the Lord made by Hosea. They who give this rendering, “with Hosea,” seem to explain the Prophet’s meaning frigidly. The letter ב, beth, I know, has this sense often in Scripture; but the Prophet, no doubt, in this place represents himself as the instrument of the Holy Spirit. God then spake in Hosea, or by Hosea, for he brought forth nothing from his own brain, but God spake by him; this is a form of speaking with which we shall often meet. On this, indeed, depends the whole authority of God’s servants that they give not themselves loose reins, but faithfully deliver, as it were, from hand to hand, what the Lord has commanded them, without adding any thing whatever of their own. God then spake in Hosea. It afterwards follows, The Lord said to Hosea. Now this, which is said the third time, or three times repeated, is nothing else than the commission in different forms. He first said in general, “The word of the Lord which was to Hosea;” now he says, The Lord spake thus, and he expresses distinctly what the word was which he referred to in the first verse.

Go, he says, take to thee a wife of wantonness, and the children of wantonness; and the reason is added, for by fornicating, or wantoning, has the land grown wanton. He doubtless speaks here of the vices which the Lord had long endured with inexpressible forbearance. By wantoning then has the land grown wanton, that it should not follow Jehovah.

Here interpreters labour much, because it seems very strange that the Prophet should take a harlot for a wife. Some say that this was an extraordinary case. Much difference has prevailed on this subject. That is it was a real transaction, has been the opinion of not a few. Poole quotes Basil, Augustine, Jerome, and Theodoret, as entertaining this view. Bishop Horsley agrees with them; but he makes this wise remark, “This is in truth a question of little importance to the interpretation of the prophecy, for the act was equally emblematical, whether it was real or visionary only; and the significance of the emblem, whether the act were done in reality or in vision, will be the same.”

Henry seems to lean to the opinion that it was a parable; and Scott, that it was a real transaction. The notion of a parable is attended with the least difficulty, and corresponds with the mode of teaching often adopted both in the Old and New Testament. — Ed. Certainly such a license could not have been borne in a teacher. We see what Paul requires in a bishop, and no doubt the same was required formerly in the Prophets, that their families should be chaste and free from every stain and reproach. It would have then exposed the Prophet to the scorn of all, if he had entered a brothel and taken to himself a harlot; for he speaks not here of an unchaste woman only, but of a woman of wantonness, which means a common harlot, for a woman of wantonness is she called, who has long habituated herself to wantonness, who has exposed herself to all, to gratify the wish of all, who has prostituted herself, not once nor twice, nor to few men, but to all. That this was done by the Prophet seems very improbable. But some reply as I have said, that this ought not to be regarded as a common rule, for it was an extraordinary command of God. And yet it seems not consistent with reason, that the Lord should thus gratuitously render his Prophet contemptible; for how could he expect to be received on coming abroad before the public, after having brought on himself such a disgrace? If he had married a wife such as is here described, he ought to have concealed himself for life rather than to undertake the Prophetic office. Their opinion, therefore, is not probable, who think that the Prophet had taken such a wife as is here described.

Then another reason, utterly unresolvable, militates against them; for the Prophet is not only bidden to take a wife of wantonness, but also children of wantonness, begotten by whoredom. It is, therefore, the same as if he himself had committed whoredom. This does not follow; for, as Bishop Horsley justly observes, “the children of wantonness” were those previously begotten. The Prophet was to take a woman who was a harlot, together with her spurious children. This is he evident message of the passage. —Ed. For if we say that he married a wife who had previously conducted herself with some indecency and want of chastity, (as Jerome at length argues in order to excuse the Prophet,) the excuse is frivolous, for he speaks not only of the wife, but also of the children, inasmuch as God would have the whole offspring to be adulterous, and this could not be the case in a lawful marriage. Hence almost all the Hebrews agree in this opinion, that the Prophet did not actually marry a wife, but that he was bidden to do this in a vision. And we shall see in the third chapter (Hosea 3:1) almost the same thing described; and yet what is narrated there could not have been actually done, for the Prophet is bidden to marry a wife who had violated her conjugal fidelity, and after having bought her, to retain her at home for a time. This, we know, was not done. It then follows that this was a representation exhibited to the people.

Some object and say, that the whole passage, as given by the Prophet, cannot be understood as relating a vision. Why not? For the vision, they say, was given to him alone, and God had a regard to the whole people rather than to the Prophet. But it may be, and it is probable, that no vision was presented to the Prophet, but that God only ordered him to proclaim what had been given him in charge. When, therefore, the Prophet began to teach, he commenced somewhat in this way: “The Lord places me here as on a stage, to make known to you that I have married a wife, a wife habituated to adulteries and whoredoms, and that I have begotten children by her.” The whole people knew that he had done no such thing; but the Prophet spake thus in order to set before their eyes a vivid representation. Such then, was the vision, a figurative exhibition, not that the Prophet knew this by a vision, but the Lord had bidden him to relate this parable, (so to speak,) or this similitude, that the people might see, as in a living portraiture, their turpitude and perfidiousness. It is, in short, an exhibition, in which the thing itself is not only set forth in words, but is also placed, as it were, before their eyes in a visible form. The reason is added, for by wantoning has the land grown wanton

We now then see how the words of the Prophet ought to be understood; for he assumed a character, when going forth before the public, and in this character he said to the people, that God had bidden him to take a harlot for his wife, and to beget adulterous children by her. His ministry was not on this account made contemptible, for they all knew that he had ever lived virtuously and temperately; they all knew that his household was exempt from every reproach; but here he exhibited in his assumed character, as it were, a living image of the baseness of the people. This is the meaning, and I see nothing strained in this explanation; and we, at the same time, see the meaning of this clause, By wantoning has the land grown wanton. Hosea might have said this in one word, but he had to address the deaf, and we know how great and how stupid is the madness of those who delight themselves in their own superstitions, they cannot bear any reproof. The Prophet then would not have been attended to, unless he had exhibited, as in a mirror before their eyes, what he wished to be understood by them, as though he had said, “If none of you can so know himself as to own his public baseness, if ye are all so obstinate against God, at least know now by my assumed character, that you are all adulterous, and derive your origin from a filthy brothel, for God declares thus concerning you; and as you are not willing to receive such a declaration, it is now set before you in my assumed character.”

That it should not follow Jehovah, literally, From after Jehovah, מאחרי, meachri. We here see what is the spiritual chastity of God’s people, and what also is the signification of the word wantoning. Then the spiritual chastity of God’s people is to follow the Lord; and what else is this to follow, but to suffer ourselves to be ruled by his word, and willingly to obey him, to be ready and prepared for any work to which he may call us? When then the Lord goes before us with his instruction and shows the way, and we become teachable and obedient, and look up to him, and turn not aside, either to the right or to the left hand, but bring our whole life to the obedience of faith, — this is really to follow the Lord; and it is a most beautiful definition of the spiritual chastity of God’s people.

And we may also, from the opposite of this, learn what it is to grow wanton; we do so when we depart from the word of the Lord, when we give ear to false doctrines, when we abandon ourselves to superstitions; when we, in short, wander after our own devices, and keep not our thoughts under the authority of the word of the Lord. But as to the word wantoning, more will be said in chapter 2; but I only wished now briefly to touch on what the Prophet means when he chides the Israelites for having all become wanton. Now follows —

Prayer

Grant, Almighty God, that as thou hast once adopted us, and continues to confirm this thy favour by calling us unceasingly to thyself, and dost not only severely chastise us, but also gently and paternally invite us to thyself, and exhort us at the same time to repentance, — O grant that we may not be so hardened as to resist thy goodness, nor abuse this thine incredible forbearance, but submit ourselves in obedience to thee; that whenever thou mayest severely chastise us, we may bear thy corrections with genuine submission of faith, and not continue untameable and obstinate to the last, but return to thee the only fountain of life and salvation, that as thou has once begun in us a good work, so thou mayest perfect it to the day of our Lord. Amen.

Lecture Second

Hosea 1:3, 4

3. So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son.

3. Et profectus est et accepit Gomer, filiam Diablaim: et concepit et peperit ei filium.

4. And the LORD said unto him, Call his name Jezreel; for yet 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.

4. Et dixit Jehova ad eum, Voca nomen Jizreel, quia adhuc pauxillum, et visitabo sanguines Jizreel super domum Jehu, et cessare faciam (hoc est, abolebo) regnum domus Israel.

We said in yesterday’s Lecture, that God ordered his Prophet to take a wife of whoredoms, but that this was not actually done; for what other effect could it have had, but to render the Prophet contemptible to all? and thus his authority would have been reduced to nothing. But God only meant to show to the Israelites by such a representation, that they vaunted themselves without reason; for they had nothing worthy of praise, but were in every way ignominious. It is then said, Hosea went and took to himself Gomer, the daughter of Diblaim גמר, Gomer, means in Hebrew, to fail; and sometimes it signifies actively, to consume; and hence Gomer means consumption. But Diblaim are masses of figs, or dry figs reduced to a mass. The Greeks call them παλαθας. The Cabalists say here that the wife of Hosea was called by this name, because they who are much given to wantonness at length fall into death and corruption. So consumption is the daughter of figs, for by figs they understand the sweetness of lusts. But it will be more simple to say, that this representation was exhibited to the people, that the Prophet set before them, instead of a wife, consumption, the daughter of figs; that is, that he laid before them masses of figs or παλαθας, representing Gomer, which means consumption and that he adopted a similar manner with mathematicians, when they describe their figures, — “If this be so much, then that is so much.” We may then thus understand the passage, that the Prophet here named for his wife the corrupt masses of figs; so that she was consumption or putrefaction, born of figs, reduced into such masses. For I still persist in the opinion I expressed yesterday, that the Prophet did not enter a brothel to take a wife to himself: for otherwise he must have begotten bastards, and not legitimate children; for, as it was said yesterday, the case with the wife and the children was the same.

We now then understand the true meaning of this verse to be, that the Prophet did not marry a harlot, but only exhibited her before the eyes of the people as though she were corruption, born of putrified masses of figs.

It now follows, the wife conceived, — the imaginary one, the wife as represented and exhibited. She conceived, he says, and bare a son: then said Jehovah to him, Call his name Jezreel. Many render יזרעאל, Izroal, dispersion, and follow the Chaldean paraphraser. They also think that this ambiguous term contains some allusion; for as זרע, zaro is seed, they suppose that the Prophet indirectly glances at the vain boasting of the people; for they called themselves the chosen seed, because they had been planted by the Lord; hence the name Jezreel. But the Prophet here, according to these interpreters, exposes this folly to contempt; as though he said, “Ye are Israel; but in another respect, ye are dispersion: for as the seed is cast in various directions so the Lord will scatter you, and thus destroy and cast you away. You think yourselves to have been planted in this land, and to have a standing from which you can never be shaken or torn away; but the Lord will, with his own hand, lay hold on you to cast you away to the remotest regions of the world.” This sense is what many interpreters give; nor do I deny but that the Prophet alludes to the words sowing and seed; with this I disagree not: only it seems to me that the Prophet looks farther, and intimates that they were wholly degenerate, not the true nor the genuine offspring of Abraham.

There is, as we see, much affinity between the names Jezreel and Israel. How honourable is the name, Israel, it is evident from its etymology; and we also know that it was given from above to the holy father Jacob. God, then, the bestower of this name, procured by his own authority, that those called Israelites should be superior to others: and then we must remember the reason why Jacob was called Israel; for he had a contest with God, and overcame in the struggle, (Genesis 32:28.) Hence the posterity of Abraham gloried that they were Israelites. And the prophet Isaiah also glances at this arrogance, when he says,

‘Come ye who are called by the name of Israel,’ (Isaiah 48:1;)

as though he said, “Ye are Israelites, but only as to the title, for the reality exists not in you.”

Let us now return to our Hosea. Call, he says his name Jezreel; The explanation given of this word by Horsley does not in the least correspond with the context, or with the reason afterwards assigned for it. He interprets in “the seed of God,” meaning the servants of God, according to the supposed etymology of the word: but the first son of Hosea was called Jezreel, as stated expressly on account of what was to take place in the city, or in the valley of Jezreel. And to say that as the word is taken in its etymological sense in chapter 2 verse 22, it ought to be so taken here, is no valid reason. When a word, as in this case, has two meanings, it is the context that must be our guide, and not the sense of it in another chapter. —Ed. as though he said, “They call themselves Israelites; but I will show, by a little change in the word, that they are degenerate and spurious, for they are Jezreelites rather than Israelites.” And it appears that Jezreel wag the metropolis of the kingdom in the time of Ahab, and where also that great slaughter was made by Jehu, which is related in 2 Kings 10 We now perceive the meaning of the Prophet to be, that the whole kingdom had degenerated from its first beginning, and could no longer be deemed as including the race of Abraham; for the people had, by their own perfidy, fallen from that honour, and lost their first name. God then, by way of contempt, calls them Jezreelites, and not Israelites.

A reason afterwards follows which confines this view, For yet a little while, and I will visit the slaughters of Jezreel upon the house of Jehu. Here interpreters labour not a little, because it seems strange that God should visit the slaughter made by Jehu, which yet he had approved; nay, Jehu did nothing thoughtlessly, but knew that he was commanded to execute that vengeance. He was, therefore, God’s legitimate minister; and why is what God commanded imputed to him now as a crime? This reasoning has driven some interpreters to take “bloods” here for wicked deeds in general: ‘I will avenge the sins of Jezreel upon the house of Jehu.’ Some say, “I will avenge the slaughter of Naboth:” but this is wholly absurd, nor can it suit the place, for, “upon the house of Jehu,” is distinctly expressed; and God did not visit the slaughter on the house of Jehu, but on the house of Ahab. But they who are thus embarrassed do not consider what the Prophet has in view. For God, when he wished Jehu with his drawn sword to destroy the whole house of Ahab, had this end as his object, — that Jehu should restore pure worship, and cleanse the land from all defilements. Jehu then was stirred up by the Spirit of God, that he might re-establish God’s pure worship. When a defender of religion, how did he act? He became contented with his prey. After having seized on the kingdom for himself, he confirmed idolatry and every abomination. He did not then spend his labour for God. Hence that slaughter with regard to Jehu was robbery; with regard to God it was a just revenge. this view ought to satisfy us as to the explanation of this passage; and I bring nothing but what the Holy Scripture contains. For after Jehu seemed to burn with zeal for God, he soon proved that there was nothing sincere in his heart; for he embraced all the superstitions which previously prevailed in the kingdom of Israel. In short, the reformation under Jehu was like that under Henry King of England; who, when he saw that he could not otherwise shake off the yoke of the Roman Antichrist than by some disguise, pretended great zeal for a time: he afterwards raged cruelly against all the godly, and doubled (duplicavit — duplicated) the tyranny of the Roman Pontiff: and such was Jehu.

When we duly consider what was done by Henry, it was indeed an heroic valour to deliver his kingdom from the hardest of tyrannies: but yet, with regard to him, he was certainly worse than all the other vassals of the Roman Antichrist; for they who continue under that bondage, retain at least some kind of religion; but he was restrained by no shame from men, and proved himself wholly void of every fear towards God. He was a monster, (homo belluinus — a beastly man) and such was Jehu.

Now, when the Prophet says, I will avenge the slaughters of Jezreel upon the house of Jehu, it is no matter of wonder. How so? For it was the highest honour to him, that God anointed him king, that he, who was of a low family, was chosen a king by the Lord. He ought then to have stretched every nerve to restore God’s pure worship, and to destroy all superstitions. This he did not; on the contrary, he confirmed them. He was then a robber, and as to himself, no minister of God.

The meaning of the whole then is this: “Ye are not Israelites, (there is here only an ambiguity as to the pronunciation of one letter,) but Jezreelites;” which means, “Ye are not the descendants of Jacob, but Jezreelites;” that is, “Ye are a degenerate people, and differ nothing from king Ahab. He was accursed, and under him the kingdom became accursed. Are ye changed? Is there any reformation? Since then ye are obstinate in your wickedness, though ye proudly claim the name of Jacob, ye are yet unworthy of such an honour. I therefore call you Jezreelites.”

And the reason is added, For yet a little while, and I will visit the slaughters upon the house of Jehu. God now shows that the people were destitute of all glory. But they thought that the memory of all sins had been buried since the time that the house of Ahab had been cut off. “Why? I will avenge these slaughters,” saith the Lord. It is customary, we know, with hypocrites, after having punished one sin, to think that all things are lawful to them, and to wish to be thus discharged before God. A thief will punish a murder, but he himself will commit many murders. He thinks himself redeemed, because he has paid God the price in punishing one man; but he lets go others, who have been his accomplices, and he himself hesitates not to commit many unjust murders. Since, then, hypocrites thus mock God, the Prophet now justly shakes off such senselessness, and says, I will avenge these slaughters. “Do ye think it a deed worthy of praise in Jehu, to destroy and root out the house of Ahab? I indeed commanded it to be done but he turned the vengeance enjoined on him to another end.” How so? Because he became a robber; for he did not punish the sins of Ahab, because he did the same himself to the end of life, and continued to do the same in his posterity, for Jeroboam was the fourth from him in the kingdom. “Since, then, Jehu did not change the condition of the country, and ye have ever been obstinate in your wickedness, I will avenge these slaughters.”

This is a remarkable passage; for it shows that it is not enough, nay, that it is of no moment, that a man should conduct himself honourably before men, except he possesses also an upright and sincere heart. He then who punishes evil deeds in others, ought himself to abstain from them, and to measure the same justice to himself as he does to others; for he who takes to himself a liberty to sin, and yet punishes others, provokes against himself the wrath of God.

We now then perceive the true sense of this sentence, I will avenge the slaughters of Jezreel, to be this, that he would avenge the slaughters made in the valley of Jezreel on the house of Jehu. It is added and I will abolish the kingdom of the house of Israel. The house of Israel he calls that which had separated from the family of David, as though he said, “This is a separated house.” God had indeed joined the whole people together, and they became one body. It was torn asunder under Jeroboam. This was God’s dreadful judgement; for it was the same as if the people, like a torn body, had been cut into two parts. But God, however, had hitherto preserved these two parts, as though they were but one body, and would have become the Redeemer of both people, had not a base defection followed. And the Israelites having become, as it were, putrified, so as now to be no part of his chosen people, our Prophet, by way of contempt and reproach, rightly calls them the house of Israel. It now follows —

Hosea 1:5

5. And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel.

5. Et erit in die illa et conteram arcum (vel— confringum) Israel in valle Jizreel.

This verse was intentionally added; for the Israelites were so inflated with their present good fortune, that they laughed at the judgement denounced. They indeed knew that they were well furnished with arms, and men, and money; in short, they thought themselves in every way unassailable. Hence the Prophet declares, that all this could not prevent God from punishing them. “Ye are,” he says, “inflated with pride; ye set up your velour against God, thinking yourselves strong in arms and in power; and because ye are military men, ye think that God can do nothing; and yet your bows cannot restrain his hand from destroying you. But when he says, I will break the bow, he mentions a part for the whole; for under one sort he comprehends every kind of arms. But as to what the Prophet had in view, we see that his only object was to break down their false confidence; for the Israelites thought that they should not be exposed to the destruction which Hosea had predicted; for they were dazzled with their own power, and thought themselves beyond the reach of any danger, while they were so well fortified on every side. Hence the Prophet says, that all their fortresses would be nothing against God; for in that day, when the ripe time for vengeance shall come, the Lord will break all their bows, he will tear in pieces all their arms, and reduce to nothing their power.

We are here warned ever to take heed, lest any thing should lead us to a torpid state when God threatens us. Though we may have strength, though fortune (so to speak) may smile on us, though, in a word, the whole world should combine to secure our safety, yet there is no reason why we should felicitate ourselves, when God declares himself opposed to and angry with us. Why so? Because, as he can preserve us when unarmed whenever he pleases, so he can spoil us of all our arms, and reduce our power to nothing. Let this verse then come to our minds whenever God terrifies us by his threatening; and what it teaches us is, that he can take away all the defences in which we vainly trust.

Now, as Jezreel was the metropolis of the kingdom, the Prophet distinctly mentions the place, I will break in pieces the bow of Israel in the valley of Jezreel; that is, the Lord sees what sort of fortress there is in Samaria, in Jezreel; but he will make an end of you there, in the very midst of the land. Ye think that you have there a place of safety and a firm position; but the Lord will bring you to nothing even in the valley of Jezreel. It follows —

Hosea 1:6

6. And she conceived again — and bare a daughter. And God said unto him — Call her name Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away.

6. Et concepit adhuc (concepit rursum) et peperit filiam: et dixit ei— Voca nomen ejus Loruchama— (hoc est— non adepta misericordiam— vel— non dilecta: sic enim Graeci verterunt— et Paulus sequutus est illam receptam versionem capite— ad Rom.) quia non adjiciam amplius ut misericordia persequar (vel— ut diligam) domum Israel— quia tollendo tollam eos.

The Prophet shows in this verse that things were become worse and worse in the kingdom of Israel, that they sinned, keeping within no limits, that they rushed headlong into the extremes of impiety. He has already told us, by calling them Jezreelites, that they were from the beginning rejected and degenerate; as though he said, “Your origin has nothing commendable in it; ye think yourselves to be very eminent, because ye derive your descent from holy Jacob; but ye are spurious children, born of a harlot: a brothel is not the house of Abraham, nor is the house of Abraham a brothel. Ye are then the offspring of debauchery.” But he now goes farther and says, that as time advanced, they had ever been falling into a worse state; for this word, Loruchamah, is a more disgraceful name than Jezreel: and the Lord also denounces here his vengeance more openly, when he says,

I will no more add to pursue with mercy the house of Israel רחם, rechem, means to pity, and also to love: but this second meaning is derived from the other; for רחם, rechem, is not simply to love, but to show gratuitous favour. By calling the daughter, then, Lo-ruchamah, God intimates that his favour was now taken away from the people. We know, indeed, that the people had been freely chosen; for if the cause of adoption be inquired for, it must be said to have been the mere mercy and goodness of God. Now then God, in repudiating the people, says, “Ye are like a daughter whom her father casts away and disowns, because he deems her unworthy of his favour.” We now, then, comprehend the design of the Prophet; for, after having shown the Israelites to have been from the beginning spurious, and not the true children of Abraham, he now adds, that, in course of time, they had become so corrupt, that God would now utterly disown them, and would no longer deem them as his house. He, therefore, charges them with something more grievous than before, by saying, ‘Call this daughter Lo-ruchamah;’ for she was born after Jezreel. Here he describes by degrees the state of the people, that it continually degenerated. Though they were at the beginning depraved; but they were now, after the lapse of some time, utterly unworthy of God’s favour.

I will no more add, he says, to pursue with favour the house of Israel. God here shows what constant forbearance he had exercised towards this people. I will no more add, he says; as though the Lord had said, “I do not now sally forth at the first heat of wrath to take vengeance on you, as passionate men are wont to do, who seize the sword as soon as any affront is given; I become not so suddenly hot with anger. I have, therefore, hitherto borne with you; but now your obstinacy is intolerable; I will not then bear with you any more.” The Prophet, as we see, evidently intimates that the Israelites had very long abused the Lord’s mercy, while he spared them, so that now the ripe time of vengeance had come; for the Lord had, for many years showed his favour to them, though they never ceased at any time to seek destruction to themselves. Hence we learn, as stated yesterday, that the Prophet’s vehemence was not hasty: for God had before given warnings, more than sufficient, to the Israelites; he had also forgiven them many sins; he had borne with them until the state of things proved that they were altogether incurable. Since, then, the forbearance of God produced no effect on them, it was necessary to come to this last remedy, that the Lord should, as it were, with a drawn sword, appear as a judge to take vengeance.

He afterwards says, כי נשוא אשא להם, ki neshua asha lem. This sentence is variously explained. Some think that the verb is derived from the root נשה, nesche, with a final ה, he; which means “to forget”, as though it was said “By forgetting, I will forget them;” and the sense is not unsuitable. The Chaldean paraphraser wholly departs from this meaning, for he renders the clause, “By sparing, I will spare them.” There is no reason for this; for God, as the context clearly shows, does not yet promise pardon to them; this meaning, then, cannot stand. They come nearer to the design of the Prophet who thus translate, “I will bring to them,” that is, the enemy; for נשא, nesha, signifies to take, and also to bring into the middle. But I prefer embracing their opinion who consider that להם, lem, is placed here for אותם, autem; for the servile letter ל, lamed, has often the same meaning with the particle את, at, which is prefixed to an objective case. Then the rendering is, literally given, “For, by taking away, I will take them away:” and the Hebrews often use this mode of speaking, and the sense is plainer, “By taking away, I will take them away.” Some render the passage, “I will burn them;” but this explanation is rather harsh. I am satisfied with the meaning, to take, but I understand it in the sense of taking away. Then it is, “By taking away, I will take them away.” Though Newcome and others agree with Calvin in this sense, yet I still believe that the true rendering is that which is substantially given in the margin of our version. The verb here used, when followed by ל does not mean to take away, but to pardon, to forgive, and the particle כי is sometimes rendered, that, so that, ut. Then the two lines may be thus translated: —

“I will no more show mercy to the house of Israel, That by pardoning I should pardon them.”

The main drift of the passage is still the same with what is assigned to it by Calvin. The version of Bishop Horsley favors what I have offered: he renders the last line thus: —

“Insomuch as to be perpetually forgiving them.”

And this is what the following verse confirms; for when the Prophet speaks of the house of Judah, the Lord says, “With mercy will I follow the house of Judah, and will save them.” The Prophet sets “to save” and “to take away” in opposition the one to the other.

We may then learn by the context what he meant by these words, and that is, that Israel had hitherto stood through the Lord’s mercy; as though he said, “How has it happened that ye continue as yet alive? Do you think yourselves to be safe through your own valour? Nay, my mercy has hitherto preserved you. Now, then, when I shall withdraw my favour from you, your ruin will be inevitable; you must necessarily perish, and be brought to nothing: for as I have hitherto preserved you, so I will utterly tear you away and destroy you.” A profitable lesson may be farther gathered from this passage, and that is, that hypocrites deceive themselves when they boast of the present favour of God, and, at the same time, exult without any fear against him; for as God for a time spares and tolerates them, so he can justly destroy and reduce them to nothing. But the next verse must be also joined.

Hosea 1:7

7. But I will have mercy upon the house of Judah, and will 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.

7 Et domum Jehudah misericordia prosequar, (vel, favore; vel, diligam: diximus enim jam de hoc verbo,) et servabo eos in Jehova Deo ipsorum, et non servabo eos in arcu, neque in gladio, neque in prelio, neque in equis, neque in equitibus

This verse sufficiently proves what I said yesterday, that the Prophet was specifically appointed to the kingdom of Israel; for he seems here to speak favourably of the Jews, who yet, we know, had been severely and deservedly reproved by their own teachers. For what does Isaiah say, after having spoken of the dreadful corruptions which then prevailed in the kingdom of Israel? ‘Come,’ he says, ‘into the house of Judah, they at least continue as yet pure: there,’ he says, ‘all the tables are full of vomiting; they are drunken; there reigns also the contempt of God and all impiety,’ (Isaiah 28:8.) We see then that the Jews were not a virtuous people, of whom the Prophet has spoken so honourably. For though the exterior worship of God continued at Jerusalem, and the temple, at least under Uzziah and Jotham, was free from every superstition, and also under king Hezekiah; yet the morals of the people, we know, were very corrupt. Avarice, and cruelty, and every kind of fraud, reigned there, and also filthy lusts. The conduct, then, of that people was nothing better than that of the Israelites. Why, then, does the Prophet dignify them with so great an honour as to exempt them from God’s vengeance? Because he had an eye to the people to whom he was appointed a Prophet. He therefore institutes a comparison. He interferes not with the Jews, for he knew that they had faithful pastors who reproved their sins; but he continued among his own hearers. But this comparison served, in an especial manner, to touch the hearts of the people of Israel; for the Prophet, we know, made this reference particularly for this end, to condemn fictitious worship. He now sets the worship at Jerusalem in opposition to all those superstitions which Jeroboam first introduced, which Ahab increased, and all their posterity followed. Hence he says, “I will show favour” to the house of Judas.

That we may better understand the mind of the Prophet, it may be well to repeat what we said yesterday: — The kingdom of Judah was then miserably wasted. The kingdom of Israel had ten tribes, the kingdom of Judah only one and a half, and it was also diminished by many slaughters; yea, the Israelites had spoiled the temple of the Lord, and had taken all the gold and silver they found there. The Jews, then, had been reduced to a very low state, they hardly dared to mutter; but the Israelites, as our Prophet will hereafter tell us, were like beasts well fed. Since, then, they despised the Jews, who seemed despicable in the eyes of the world, the Prophet beats down this vain confidence, and says, With mercy will I follow the house of Judah “The house of Judah seems now to be almost nothing, for they are few in number, nor are they very strong, and wealth abounds not among them as among you; but with them shall dwell my favour, and I will take it away from you.”

It afterwards follows, And I will save them by Jehovah their God. Salvation is here set in opposition to the destruction which the Prophet mentioned in the last verse. But Hosea shows that salvation depends not in the least either on arms or on any of the intervenients Mediis-media means. We use medium, but not media; and yet we have no word as a substitute. “Intervenients,” perhaps, is the most intelligible word to the English reader. —Ed. , as they say, of this world; but has its foundation only on God’s favour. I will save them, he says — why? because my favour will I show them This connection ought to be carefully noticed. Where the Lord’s favour is, there is life. ‘Thou art our God, then we shall never perish,’ as it is written in the first chapter of Habakkuk. Hence the Prophet here connects salvation with God’s gratuitous favour; for we cannot continue safe, but as long as God is propitious to us. He has, on the other hand, declared that it would be all over with the Israelites as soon as God would take away from them his favour.

But he says, By Jehovah their God. An antithesis is to be understood here between the false gods and Jehovah, who was the God of the house of Judah. It is the same as though the Prophet said, “Ye indeed profess the name of God, but ye worship the devil and not God: for ye have nothing to do with Jehovah, with the God who is the creator and maker of heaven and earth; for he dwells in his own temple; he pledged his faith to David, when he commanded him to build a temple for him on mount Zion; he dwells there between the cherubim, as the Prophets invariably declare: but the true God is become exiled from you.” We hence see how he condemns here all the worship which the Israelites then so highly valued. Why did he do so? Because it was not acceptable to God.

And this passage deserves to be noticed, for we see how stupid men are in this respect. When once they are persuaded that they worship God, they are seized by some fascination of Satan so as to become delighted with all their own dotages, as we see to be the case at this day with the Papists, who are not only insane, but doubly frantic. If any one reproves them and says, that they worship not the true God, they are instantly on fire — “What! does not God accept our worship?” But the Prophet here shows by one word that Jehovah is not in any place, except where he is rightly worshipped according to the rule of his word. I will save them, he says — How? By Jehovah their God; and God himself speaks: He might have said, “I will save them by myself;” but it was not without reason that he used this circuitous mode of speaking; it was to show the Israelites that they had no reason to think that God would be propitious to them. How so? Because God had chosen an habitation for himself on mount Zion and in Jerusalem. A fuller declaration afterwards follows, I will save them neither by the bow, nor by the sword, nor by war, nor by horses, nor by horsemen But this clause, by God’s favour, I will explain tomorrow.

Prayer

Grant, Almighty God, that as we were from our beginning lost, when thou wert pleased to extend to us thy hand, and to restore us to salvation for the sake of thy Son; and that as we continue even daily to run headlong to our own ruin, — O grant that we may not, by sinning so often, so provoke at length thy displeasure as to cause thee to take away from us the mercy which thou hast hitherto exercised towards us, and through which thou hast adopted us: but by thy Spirit destroy the wickedness of our heart, and restore us to a sound mind, that we may ever cleave to thee with a true and sincere heart, that being fortified by thy defence, we may continue safe even amidst all kinds of danger, until at length thou gatherest us into that blessed rest, which has been prepared for us in heaven by our Lord Jesus Christ. Amen.

Lecture Third

We have to explain first this clause, I will save the house of Judah neither by the bow, nor by the sword, nor by war, nor by horses, nor by horsemen. What the Prophet had touched upon before is here more clearly expressed, and that is, that God has no need of foreign aids, for he is content with his own power. But Hosea continues his contrast; for the people of Israel, as they possessed much carnal power, thought themselves, as they say, beyond the reach of darts: but the kingdom of Judah was exposed to all dangers, as it was not powerful in forces and arms. This folly the Prophet exposes to contempt, and says, that safety is dependent on God alone, that men in vain trust in their own valour, and that there is no reason why the needy and destitute should despair of their safety, as God alone is abundantly sufficient to preserve the faithful. The meaning then is, that though the destitute condition of the kingdom of Judah was an object of contempt to all, yet this would be no obstacle, that it should not be preserved through God’s favour, though it obtained no aid from men. And let us learn from this place, that we are not so preserved by the Lord, that he never employs any natural means; and further, that when he has no recourse to them, he is abundantly sufficient to secure our safety. We ought then so to ascribe our safety to the Lord as not to think that any thing comes to us through ourselves, or through angels, or through men. Let us now proceed —

Hosea 1:8-9

8. Now when she had weaned Loruhamah, she conceived, and bare a son.

8. Et ablactavit Lo-ruchama, et concepit et peperit filiam.

9. Then said God, Call his name Loammi: for ye are not my people, and I will not be your God

9. Et dixit, Voca nomen ejus, Non populus meus, (Lo-ammi:) quia vos non populus meus, et ego non ero vobis (hoc est, non ero vester.)

The weaning the Prophet mentions here is by some understood allegorically; as though he said, that the people would for a time be deprived of prophecies, and of the priesthood, and of other spiritual gifts: but this is frigid. The Prophet here, I have no doubt, sets forth the patience of God towards that people. The Lord then, before he had utterly cast away the Israelites, waited patiently for their repentance, if, indeed, there was any hope for it; but when he found them be ever like themselves, he then at length proceeded to the last punishment. Hence Hosea says, that the daughter, who was the second child, was weaned; as though he said, that the people of Israel had not been suddenly cast away, for God had with long patience borne with them, and thus suspended heavier judgement, until, having found their wickedness to be unhealable, he at length commenced what follows, Call the third child Lo-ammi.

The reason is added For ye are not my people, and I will not hereafter be yours. This, as I have said, is the final disowning of them. They had been before called Jezreelites, and then by the name of the daughter God testified that he was alienated from them; but now the third name is still more grievous, Ye are not my people; for God here abolishes, in a manner, the covenant he made with the holy fathers, so that the people would cease to have any preeminence over other nations. So then the Israelites were reduced to a condition in which they differed nothing from the profane Gentiles; and thus God wholly disinherited them. The Prophet, doubtless, was not well received, when he denied them to be God’s people, who had yet descended from Abraham according to the flesh, who had ever been so accounted, and who continued proudly to boast of their election.

But let us hence learn, that those awfully mistake who are blind to their own vices, because God spares and indulges them. For we must ever remember what I have said before, that the kingdom of Israel was then opulent; and yet the Prophet denies them, who flourished in strength, and power, and riches, to be God’s people. There is then no reason for hypocrites to felicitate themselves in prosperity; but they ought, on the contrary, to have regard to God’s judgement. But though these, as we see to be the case, heedlessly despise God, yet this passage reminds us carefully to beware lest we abuse the present favours of God. It follows —

Hosea 1:10

10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.

10. Et erit numerus filiorum Israel tanquam arena maris, quae non mensuratur et non numeratur, (non mensurabitur nec numeratur, ad verbum sed significant haec verba actum continuum, et est indefinita etiam locutio;) et erit in loco ubi dicetur, (hoc est, ubi dictum fuerit eis,) Non populus meus vos; et dicetur (hoc est, illic dicetur) Filii Dei vivi.

Now follows consolation, yet not unmixed. God seems here to meet the objections which we know hypocrites had in readiness, whenever the Prophets denounced destruction on them; for they accused God of being unfaithful if he did not save them. Arrogating to themselves the title of Church, they concluded that it would be impossible for them to perish for God would not be untrue in his promises. “Why! God has promised that his Church shall be for ever: we are his Church; then we are safe, for God cannot deny himself.” In what they took as granted they were deceived; for though they usurped the title of Church, they were yet alienated from God. We see that the Papists swell with this pride at this day. To excuse all their errors they set up against us this shield, “Christ promised to be with his own to the end of the world. Can the spouse desert his Church? Can the Son of God, who is the eternal Truth of the Father, fail in his faithfulness?” The Papists magnificently extol the faithfulness of Christ, that they may bind him to themselves: but at the same time, they consider not that they are covenant breakers; they consider not that they are manifestly the enemies of God; they consider not that they have divorced themselves from him.

The Prophet, therefore seeing that he had to do with proud men, who were wont to arraign the justice of God, says, The number of the children of Israel shall be as the sand of the sea; that is, “When the Lord shall cut you off, still safe will remain this promise which was given to Abraham;

‘Look at the stars of heaven, number, if thou can’t, the sand of the sea; so shall thy seed be,’” (Genesis 15:5.)

We indeed know, that whenever the Prophets severely reproved the people and denounced destruction, this was ever opposed to them, “What! can it be that the Lord will destroy us? What would then become of this promise, Thy seed shall be as the stars of heaven and as the sand of the sea?” Hence the Prophet here checks this vain-confidence, by which hypocrites supported themselves against all threatening, “Though God may cut you off, he will yet continue true and faithful to the promise, that Abraham’s seed shall be innumerable as the sand of the sea.”

I indeed admit that the Prophet here gave hope of salvation to the faithful; for it is certain that there were some remaining in the kingdom of Israel. Though the whole body had revolted, yet God, as it was said to Elijah, had preserved to himself some seed. The Prophet then was unwilling to leave the faithful, who remained among that lost people, without hope of salvation; but, at the same time, he had regard to hypocrites, as we have already stated. We now see the design of the Prophet, for he teaches that there would be such a vengeance as he had spoken of, though God would not yet be forgetful of his word; he teaches that there would be such a casting away of the people, though God’s election would yet remain firm and unchangeable; in short, he teaches that the adoption by which God had chosen the offspring of Abraham as his people would not be void. This is the import of the whole. Then the number of the children of Israel shall be as the sand of the sea, which is not to be measured nor numbered.

He afterwards adds, And it shall be in the place where it had been said to them, (shall be said, literally,) Ye are not my people; there it shall be said, Ye are the sons of the living God It has been asked, whether this prophecy belongs to the posterity of those who had been dispersed. This, indeed, would be strange; for so long a time has passed away since their exile, and dejected and broken, they dwell at this day in mountains and in other desert places; at least many of them are in the mountains of Armenia, some are in Media and Chaldea; in short, throughout the whole of the East. And since there has been no restoration of this people, it is certain that this prophecy ought not to be restricted to seed according to the flesh. For there was a prescribed time for the Jews, when the Lord purposed to restore them to their country; and, at the end of seventy years, a free return was granted them by Cyrus. Then Hosea speaks not here of the kingdom of Israel, but of the Church, which was to be restored by a return, composed both of Jews and of Gentiles. So Paul, a fit interpreter of this passage, reminds us,

‘Whom he has called, not only of the Jews, but also of the Gentiles; as he says by Hosea, I will call a people, who were not mine, my people; and her beloved, who was not beloved: and it shall be, where it had been said to them, Ye are not my people; there shall they be called the sons of the living God,’ (Romans 9:24, etc.)

Paul applies this passage, and that rightly, to the whole body of the faithful, collected without any difference, from the Jews as well as from the Gentiles: for otherwise, as we have said, the correctness and truth of prophecy would not be evident: and this view also agrees best with the design of the Prophet which I have just explained. For, since hypocrites in a manner tie to themselves the power of God, the Prophet says, that God can, if he chooses, raise up in an instant a new Church, which would exceed in number the sand of the sea. How so? God will create a Church for himself. From what? From stones, from nothing: for, as Paul says elsewhere,

‘he calls those things which are not, as though they were,’ (Romans 4:17.)

At the same time, God, as it has been said, by his goodness contended with the wickedness of that people; for though they rejected his favour, yea, and obstinately thrust it away from themselves, yet such perverseness did not hinder the Lord from preserving a remnant for himself.

Now, this passage teaches, that they are very perverted in their notions, who, by their own feelings, form a judgement of the state of the Church, and accuse God of being unfaithful, when its external appearance does not correspond with their opinion. So the Papists think; for except they see the splendour of great pomp, they conclude that no Church remains in the world. But God at one time so diminishes the Church, that it seems to be almost reduced to nothing; at another time, he increases and multiplies it beyond all hope, after having raised it, as it were, from death. Isaiah says in Isaiah 10:22,

Were the number of the children of Israel as the sand of the sea, a remnant only shall be saved.

The Prophet there designedly exposes to scorn the hypocrites, who falsely pleaded that prophecy, ‘Look on the stars of heaven, and on the sand of the sea, if thou can’t number them; so shall thy seed be.’ Since, then, Isaiah saw that hypocrites, relying on that prophecy, were rising so perversely against him, he said, “Be it so, be it so, that ye are as the stars of heaven, and as the sand of the sea; yet a remnant only shall be saved;” which means, “The Lord will at last cut you down, and reduce you to so small a number, that ye shall be extremely few.” Now, on the other hand, Hosea says, That after the Israelites shall be reduced to a very small number, that nothing but waste and solitude will appear, then the Lord will restore the Church beyond all human thoughts and will prove that he had not in vain promised to Abraham that his seed would be as the sand of the sea. Since, then, the Lord wonderfully defends his Church, and preserves it in this world, so that at one time he seems to bury it, and then he raises it from death; at one time he cuts it down as to its outward appearance, and then afterwards he renews it; we ought to take heed, lest we measure according to our own judgement and carnal reason, what the Lord declares respecting the preservation of his Church. For its safety is often hid from the eyes of men. However the case may be, God does not bind himself here to human means, nor to the order of nature, but his purpose is to surpass by his incredible power whatever the minds of men can conceive.

Thus then ought this passage, The number of the children of Israel shall be as the sand of the sea, to be expounded: God will gather his Church from all quarters, from the Gentiles as well as from the Jews when the whole world will think it to be extinct.

And it shall be in the place where it had been said, Ye are not my people; there it shall be said, Ye are the sons of the living God The Prophet, in these words, amplifies by a comparison the grace of God; as though he said, “When God shall restore anew his Church, its state shall be more excellent than before.” How so? “They shall not only,” he says, “be the people of God, but also the sons of the living God;” which means, that God will more familiarly show himself a Father to those, whom he will thus suddenly gather into one body. I indeed allow that the ancients under the law were honoured with this title; but we ought to attend to the present passage; for the Prophet contrasts the two clauses, the one with the other: And it shall be in the place where it had been said, Ye are not my people; it shall be said there, Ye are the sons of the living God He might have said, “And it shall be in the place where it had been said, Ye are not my people; there it shall be said, Ye are not my people:” but he ascends higher; God will confer more honour on his new people, for he will more clearly manifest his favour to them by this title of adoption: and it belongs in common to all, to the Gentiles as well as to the Israelites. We ought not to apply this, as it is commonly done, exclusively to the Gentiles: for Hosea speaks not here only of the Church which God attained for himself from the Gentiles, but of the whole Israel of God, a part of whom is the seed of Abraham. Let us then know that God here offers his grace generally, to the Israelites as well as to the Gentiles, and testifies, that after having justly cast away this people, he would make all to know that he had not been unmindful of his covenant, for he would attain to himself a much larger Church — from whom? From the children of Abraham, as it has been said, as well as from strangers.

And there is an important meaning in the verb, ‘It shall be said:’ It shall be where it had been said, Ye are not my people, there it shall be said, — The Prophet means, that our salvation appears not, before the Lord has begun to testify to us of his good-will. Hence the beginning of our salvation is God’s call, when he declares himself to be propitious to us: without his word, no hope shines on us. Hosea might have said, ‘It shall be in the place where it had been said, Ye are not my people, there they shall begin to be the sons of God:’ but he expresses more, ‘It shall be where it had been said, Ye are not my people, there it shall be said, Ye are the sons of the living God.’

As to the first clause, it must be referred to the threatening which have been already explained; and in this way was also checked the contumacy of the people, who heedlessly despised all the Prophets. “What! God has bound himself to us: we are the race of Abraham; then we are a holy and elect nation.” But the Prophet here claims authority to himself as a teacher: “I am a herald of God’s vengeance, and seriously proclaim to you your rejection: there is then no reason why ye should now harden your hearts and close your ears; for now at length will follow the execution of that vengeance which I now declare to you.” The Prophet then declares here that he had not rashly pronounced what we before noticed, that it was not an empty bug bear, but that he had spoken in the Lord’s name; as Paul also says,

‘Vengeance is prepared by us against all them who extol themselves against Christ,’ (2 Corinthians 10:6.)

And we see also what was said to Ezekiel, ‘Go and besiege Jerusalem; turn thy face, and stand there until thou stormest it, until thou overthrowest it.’ The prophet was not certainly furnished with an army, so that he could make an attack upon Jerusalem: but God means there that there is power enough in his word to destroy all the ungodly. So also Hosea signifies the same here: “When by the word alone the Israelites shall be cast away it shall be said, Ye are the sons of the living God.” Let us then know, that God rises upon us with certain salvation, when we hear him speaking to us. It follows —

Hosea 1:11

11. Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land; for great shall be the day of Jezreel.

11. Et congregabuntur filii Jehudah et filii Israel simul— et ponent sibi caput unum— et ascendent e terra; quia magnus dies Jizreel.

The Prophet speaks here peculiarly of the children of Abraham; for though God would make no more account of them than of other nations, he yet wished it to be ascribed to his covenant, that they in honor excelled others; and the right of primogeniture, we know, is everywhere given to them. Then as Abraham’s children were first-begotten in the Church, even after the coming of Christ, God here especially addresses them, Ascend together from the land shall the children of Israel and the children of Judah, and they shall assemble together, and appoint for themselves one head In the last verse, Hosea spoke of the universal gathering of the Church; but now he confines his address to the natural race of Abraham. Why? Because God commenced a restoration with that people, when he extended his hand to the miserable exiles to bring them back from the Babylonian captivity to their own country. As then this was the beginning of the gathering, the Prophet, not without reason, turns his address here to them, and thus sets them in higher honor, not that they were worthy, not that they could by any merit claim this dignity; but because God would not make void his covenant, and because he had chosen them that they might be the first-begotten, as it has been already stated, and as they are also elsewhere called, ‘My first-begotten is Ephraim,’ (Jeremiah 31:9) We now then understand the order and arrangement of the Prophet, which is to be carefully noticed, and the more so, because interpreters confound all these things, and make no distinctions, when yet the Prophet has not here mingled together the children of Israel and the children of Judah with the Gentiles, except for a certain purpose.

Let us now consider the words of the Prophet. Assembled together, he says, shall be the children of Israel and the children of Judah No doubt, the Prophet has in view the scattering, which had now lasted more than two hundred years, when Jeroboam had led away the ten tribes. Inasmuch as the body became then torn asunder, the Prophet says, Together shall be gathered the children of Judah and the children of Israel And designedly does he thus speak, lest the Israelites should felicitate themselves on their own power; since they were a mutilated body without a head; for the king of Israel, properly speaking, was not legitimate. The Lord had indeed anointed Jeroboam; and afterwards Jehu, I admit, had been anointed; but is was done for the sake of executing judgment. For when the Lord intended really to bless the people, he chose David to rule over them; and then he committed the government over all the children of Abraham to the posterity of David. There was therefore no legitimate head over the people of Israel. And the Prophet intended distinctly to express this by saying, Gathered together shall be the children of Judah and the children of Israel; which means this, “Ye are now secure, because fortune smiles on you; because ye are overflowing with money and all good things; because ye are terrible to your neighbors; because ye have cities well fortified; but your safety depends on another thing, even on this, that ye be one body under one head. For ye must be miserable except God rules over you; and the only way in which this can be is, that ye be under the government of David. Your separation, then, proves your state to be accursed; your earthly happiness, in which you felicitate yourselves, is unhappiness before God.” The Prophet then reminded the people of Israel, that God would at last deal kindly with them by restoring them to their first unity. The import of the whole then is, that the children of Abraham shall then at length be blessed, when they shall unite again in one body, and when one head shall rule over them. They shall then be gathered together, and appoint one head. The Prophet shows here also what kind of assembling this will be which he mentions, which was to be this, they shall be gathered under the government of one king. For whenever God speaks of the restoration of the people, he ever calls the attention of the faithful to David: ‘David shall rule, there shall be one shepherd.’ Then one king and one head shall be among them. We now perceive the design of the Prophet.

But this passage clearly teaches, that the unity of men is of no account before God, except it originates from one head. Besides, it is well known that God set David over his ancient people until the coming of Christ. Now, then, the Church of the Lord is only rightly formed, when the true David rules over it; that is, when all with one consent obey Christ, and submit to his bidding, (pendebunt ab ejus nutu hang on his nod:) and how Christ designs to rule in his Church, we know; for the scepter of his kingdom is the gospel. Hence, when Christ is honored with the obedience of faith, all things are safe; and this is the happy state of the Church, of which the Prophet now speaks. It seems, indeed, strange, that what is peculiar to God should be transferred to men that is, to appoint a king. But the Prophet has, by this expression, characterized the obedience of faith; for it is not enough that Christ should be given as a king, and set over men, unless they also embrace him as their king, and with reverence receive him. We now learn, that when we believe the gospel we choose Christ for our king, as it were, by a voluntary consent.

He afterwards subjoins, They shall ascend from the land. He expresses more than at the beginning of the verse; for he says, that God would restore them from exile to their own country. He then promises what was very necessary, that exile would be no hindrance to God to renew his Church; for it was the people’s ruin to be removed far from their country, and consequently to be deprived of their promised inheritance during their dispersion among heathen nations. The Lord then takes away this difficulty, and distinctly declares, that though for a time they should be as wholly destroyed, they shall yet come again to their own land. They shall, therefore, ascend (this is said with regard to Judea, for it is higher than Chaldea) they shall, therefore, ascend from Chaldea and other places in which they had been dispersed. We now understand what the Prophet means by saying, Gathered together shall be the children of Israel and the children of Judah that is, into one body; and further, they shall appoint for themselves one head. This is the manner of the gathering; and it must be also added, that the Church then obeys God, when all, from the first to the last, consent to one head: for it is not enough to be constrained, unless all willingly offer themselves to Christ; as it is said in Psalm 110, “There shall be a willing people in the day in which the King will call his own.’ Then the Prophet intended to express the obedience of faith, which the faithful will render to Christ, when the Lord shall restore them.

And they shall ascend, he says, from the land; for great shall be the day of Jezreel. It may be asked, why does he here call the day of Jezreel great; for it seems contrary to prophecy? This passage may be explained in two ways. Great shall be the day of Jezreel, some say, because God will sow the people whom he had before scattered. So they think that the Prophet, as in a former instance, alludes to the word, Jezreel. But the sense seems to me to be another. I do not restrict this clause to the last, nor to the promise, but apply it to the slaughter which has been before mentioned; for they correspond with one another. They shall ascend from the land; for great shall be the day of Jezreel. The Israelites were as yet resting in their nests, and thought that they could not by any means be torn away; besides, the kingdom of Judah did not then fear a near destruction. The Prophet, therefore, intimates here, that there would be a need of some signal and extraordinary remedy; for it shall be the severe and dreadful slaughter in the day of Jezreel. We now perceive the real meaning of the Prophet, They shall ascend from the land; for If this were rendered ‘though,’ as it is by some, the meaning would be more evident; that is, they shall ascend from the land, notwithstanding the greatness of the slaughter of Jezreel, when they should be led captive. —Ed. great shall be the day of Jezreel

They might, indeed, have otherwise objected, and said, “Why dost thou thus prophesy to us about ascending? What is this ascending? Do we not rest quietly in the inheritance which God formerly promised to our fathers? What meanest thou, then, by this ascending?” The Prophet here rouses them, and reminds them that they had no reason to trust in their now quiet state, as wine settled on its lees; and this very similitude is even used in another place, (Jeremiah 48:11.) The Prophet here declares, that there would be a most dreadful slaughter, which would call for the signal mercy of God; for he would in a wonderful manner restore the people, and draw them out like the dead from their graves: for great then shall be the day of Jezreel; that is, “As the calamity which the Lord shall bring on you will be grievous and dreadful, I do not in vain promise to you this return and ascending.” This seems to be really the meaning of the Prophet.

Prayer.

Grant, Almighty God, that as we have not only been redeemed from Babylonian exile, but have also emerged from hell itself; for when we were the children of wrath thou didst freely adopt us, and when we were aliens, thou didst in thine infinite goodness open to us the gate of thy kingdom, that we might be made thy heirs through the Son, O grant that we may walk circumspectly before thee, and submit ourselves wholly to thee and to thy Christ, and not feign to be his members, but really prove ourselves to be his body, and to be so governed by his Spirit, that thou mayest at last gather us together into thy celestial kingdom, to which thou daily invitest us by the same Christ our Lord. Amen.

Chapter 2

Lecture Fourth

Hosea 2:1

1. Say ye unto your brethren, Ammi; and to your sisters, Ruhamah.

1. Dicite fratribus vestris— Populus meus; et sororibus vestris— Dilecta.

INTRODUCTION

The first of the twelve minor prophets in the order of the canon (called "minor," not as less in point of inspired authority, but simply in point of size). The twelve are first mentioned by Jesus, the son of Sirach (Ecclesiasticus 49:10). St. Stephen, in Ac 7:42 (in referring to Am 5:27), quotes them as forming one collective body of writings, "the book of the prophets." So Jerome and Melito, the first Greek father who has left us a catalogue of these books. The collection of the sacred books is by Jewish tradition attributed to the great synagogue of learned scribes formed by Ezra. Many think Nehemiah completed this collection by adding to the books already in the canon those of his own times. Malachi, the last in the series, probably aided him in determining with infallible authority what books were entitled to be ranked in the inspired canon. The chronological order differs from the canonical. Joel, about 810 B.C.; Jonah, about 810 B.C., or, as others, first, 862 B.C.; Amos, about 790 B.C.; Hosea, about 784 B.C. Hosea, the contemporary of Isaiah, Micah, and Amos, seems to have entered on his prophetical office in the last years of Jeroboam (contemporary in part with Uzziah), and to have ended it in the beginning of Hezekiah's reign, 722 B.C., that is, about sixty years in all, from 784 B.C. to 722 B.C. The prophets, however, were not uninterruptedly engaged in prophesying. Considerable intervals elapsed, though their office as divinely commissioned public teachers was never wholly laid aside. The Book of Hosea which we have constitutes only that portion of his public teachings which the Holy Spirit saw fit to preserve for the benefit of the Church. The cause of his being placed first of the twelve was, probably, the length, the vivid earnestness, and patriotism of his prophecies, as well as their closer resemblance to those of the greater prophets. His style is abrupt, sententious, and unrounded; the connecting particles are few; there are changes of person, and anomalies of gender, number, and construction. His name means Salvation. He was son of Beeri, of the tribe of Issachar, born in Beth-shemesh [Jerome]. His mention, in the inscription, of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, is no proof that he belonged to Judah: for the prophets in Israel regarded its separation from Judah, civil as well as religious, as an apostasy from God, who promised the dominion of the theocracy to the line of David. Hence Elijah in Israel took twelve stones to represent Judah, as well as Israel (1Ki 18:31). Hence Hosea dates from Judah's kings, as well as from Jeroboam of Israel, though he belonged to Israel, with whose sins and fate his book is chiefly occupied. He, however, makes incidental references to Judah. His first prophecy foretells the overthrow of Jehu's house, fulfilled on the death of Jeroboam, Jehu's great-grandson (2Ki 15:12), in Zachariah, Jeroboam's son, the fourth and last from Jehu, conspired against by Shallum. This first prediction was doubtless in Jeroboam's life, as Zachariah, his son, was only suffered to reign six months; thus the inscription is verified that "the word of the Lord came unto him in the days of Jeroboam" (Ho 1:1). Again, in Ho 10:14, Shalmaneser's expedition against Israel is alluded to as past, that is, the first inroad against King Hoshea, who began to reign in the twelfth year of Ahaz; so that as Ahaz' whole reign was sixteen years, the prophecy seems to have been given about the beginning of Hezekiah's reign. Thus the inscription is confirmed that the exercise of his prophetical functions was of such a protracted duration.

Hosea (Ho 11:1) is quoted in Mt 2:15; also Ho 6:6 in Mt 9:13; 12:7; compare Ro 9:25, 26, quoting Ho 1:10; 2:1, 23; 1Co 15:55, quoting Ho 13:14; 1Pe 2:10, quoting Ho 1:9, 10; 2:23. Messianic references are not frequent; but the predictions of the future conversion of Israel to the Lord their God, and David their king, and of the fulfilment of the promise to Abraham that his spiritual seed should be as the sand of the sea (Ho 1:10; 3:5), clearly refer to the New Testament dispensation.

The first and third chapters are in prose, the rest of the book is rhythmical.

CHAPTER 1

Ho 1:1-11. Inscription.

Spiritual whoredom of Israel set forth by symbolical acts; Gomer taken to wife at God's command: Jezreel, Lo-ruhamah, and Lo-Ammi, the children. Yet a promise of Judah and Israel's restoration.

1. The word of the Lord that came unto Hosea--See Introduction.

Jeroboam--the second; who died in the fifteenth year of Uzziah's forty-one years' reign. From his time forth all Israel's kings worshipped false gods: Zachariah (2Ki 15:9), Menahem (2Ki 15:18), Pekahiah (2Ki 15:24), Pekah (2Ki 15:28), Hoshea (2Ki 17:2). As Israel was most flourishing externally under Jeroboam II, who recovered the possessions seized on by Syria, Hosea's prophecy of its downfall at that time was the more striking as it could not have been foreseen by mere human sagacity. Jonah the prophet had promised success to Jeroboam II from God, not for the king's merit, but from God's mercy to Israel; so the coast of Israel was restored by Jeroboam II from the entering of Hamath to the sea of the plain (2Ki 14:23-27).

2. beginning--not of the prophet's predictions generally, but of those spoken by Hosea.

take ... wife of whoredoms--not externally acted, but internally and in vision, as a pictorial illustration of Israel's unfaithfulness [Hengstenberg]. Compare Eze 16:8, 15, &c. Besides the loathsomeness of such a marriage, if an external act, it would require years for the birth of three children, which would weaken the symbol (compare Eze 4:4). Henderson objects that there is no hint of the transaction being fictitious: Gomer fell into lewdness after her union with Hosea, not before; for thus only she was a fit symbol of Israel, who lapsed into spiritual whoredom after the marriage contract with God on Sinai, and made even before at the call of the patriarchs of Israel. Gomer is called "a wife of whoredoms," anticipatively.

children of whoredoms--The kingdom collectively is viewed as a mother; the individual subjects of it are spoken of as her children. "Take" being applied to both implies that they refer to the same thing viewed under different aspects. The "children" were not the prophet's own, but born of adultery, and presented to him as his [Kitto, Biblical Cyclopædia]. Rather, "children of whoredoms" means that the children, like their mother, fell into spiritual fornication. Compare "bare him a son" (see Ho 2:4, 5). Being children of a spiritual whore, they naturally fell into her whorish ways.

3. Gomer ... daughter of Diblaim--symbolical names; literally, "completion, daughter of grape cakes"; the dual expressing the double layers in which these dainties were baked. So, one completely given up to sensuality. Maurer explains "Gomer" as literally, "a burning coal." Compare Pr 6:27, 29, as to an adulteress; Job 31:9, 12.

4. Jezreel--that is, "God will scatter" (compare Zec 10:9). It was the royal city of Ahab and his successors, in the tribe of Issachar. Here Jehu exercised his greatest cruelties (2Ki 9:16, 25, 33; 10:11, 14, 17). There is in the name an allusion to "Israel" by a play of letters and sounds.

5. bow--the prowess (Jr 49:35; compare Ge 49:24).

valley of Jezreel--afterwards called Esdraelon, extending ten miles in breadth, and in length from Jordan to the Mediterranean near Mount Carmel, the great battlefield of Palestine (Jud 6:33; 1Sa 29:1).

6. Lo-ruhamah--that is, "not an object of mercy or gracious favor."

take ... away--Israel, as a kingdom, was never restored from Assyria, as Judah was from Babylon after seventy years. Maurer translates according to the primary meaning, "No more will I have mercy on the house of Israel, so as to pardon them."

7. Judah is only incidentally mentioned to form a contrast to Israel.

by the Lord their God--more emphatic than "by Myself"; by that Jehovah (Me) whom they worship as their God, whereas ye despise Him.

not ... by bow--on which ye Israelites rely (Ho 1:5, "the bow of Israel"); Jeroboam II was famous as a warrior (2Ki 14:25). Yet it was not by their warlike power Jehovah would save Judah (1Sa 17:47; Psa 20:7). The deliverance of Jerusalem from Sennacherib (2Ki 19:35), and the restoration from Babylon, are herein predicted.

8. weaned--said to complete the symbolical picture, not having any special signification as to Israel [Henderson]. Israel was bereft of all the privileges which were as needful to them as milk is to infants (compare Psa 131:2; 1Pe 2:2) [Vatablus]. Israel was not suddenly, but gradually cast off; God bore with them with long-suffering, until they were incurable [Calvin]. But as it is not God, but Gomer who weans Lo-ruhamah, the weaning may imply the lust of Gomer, who was hardly weaned when she is again pregnant [Manger].

9. Lo-Ammi--once "My people," but henceforth not so (Eze 16:8). The intervals between the marriage and the successive births of the three children, imply that three successive generations are intended. Jezreel, the first child, represents the dynasty of Jeroboam I and his successors, ending with Jehu's shedding the blood of Jeroboam's line in Jezreel; it was there that Jezebel was slain, in vengeance for Naboth's blood shed in the same Jezreel (1Ki 16:1; 2Ki 9:21, 30). The scenes of Jezreel were to be enacted over again on Jehu's degenerate race. At Jezreel Assyria routed Israel [Jerome]. The child's name associates past sins, intermediate punishments, and final overthrow. Lo-ruhamah ("not pitied"), the second child, is a daughter, representing the effeminate period which followed the overthrow of the first dynasty, when Israel was at once abject and impious. Lo-Ammi ("not my people"), the third child, a son, represents the vigorous dynasty (2Ki 14:25) of Jeroboam II; but, as prosperity did not bring with it revived piety, they were still not God's people.

10. Literally fulfilled in part at the return from Babylon, in which many Israelites joined with Judah. Spiritually, the believing seed of Jacob or Israel, Gentiles as well as Jews, numerous "as the sand" (Ge 32:12); the Gentiles, once not God's people, becoming His "sons" (Joh 1:12; Ro 9:25, 26; 1Pe 2:10; 1Jo 3:1). To be fulfilled in its literal fulness hereafter in Israel's restoration (Ro 11:26).

the living God--opposed to their dead idols.

11. Judah ... Israel ... together--(Is 11:12, 13; Jr 3:18; Eze 34:23; 37:16-24).

one head--Zerubbabel typically; Christ antitypically, under whom alone Israel and Judah are joined, the "Head" of the Church (Ep 1:22; 5:23), and of the hereafter united kingdom of Judah and Israel (Jr 34:5, 6; Eze 34:23). Though "appointed" by the Father (Psa 2:6), Christ is in another sense "appointed" as their Head by His people, when they accept and embrace Him as such.

out of the land--of the Gentiles among whom they sojourn.

the day of Jezreel--"The day of one" is the time of God's special visitation of him, either in wrath or in mercy. Here "Jezreel" is in a different sense from that in Ho 1:4, "God will sow," not "God will scatter"; they shall be the seed of God, planted by God again in their own land (Jr 24:6; 31:28; 32:41; Am 9:15).

Hosea, the son of Beeri - See the preceding account of this prophet.

In the days of Uzziah, etc. - If we suppose, says Bp. Newcome, that Hosea prophesied during the course of sixty-six years, and place him from the year 790 before Christ to the year 724, he will have exercised his office eight years in the reign of Jeroboam the second, thirty-three years in the reign of Uzziah, the whole reigns of Jotham and Ahaz, and three years in the reign of Hezekiah; but will not have survived the taking of Samaria. But see the preceding account of this prophet.

I think the first verse to be a title to this book added by the compiler of his prophecies, and that it relates more to facts which took place in those reigns, and had been predicted by Hosea, who would only be said to have prophesied under an those kings. by his predictions, which were consecutively fulfilled under them. By those, though dead, he continued to speak. The prophet's work properly begins at Hos 1:2; hence called, "The beginning of the word of the Lord by Hosea."

A wife of whoredoms - That is, says Newcome, a wife from among the Israelites, who were remarkable for spiritual fornication, or idolatry. God calls himself the husband of Israel; and this chosen nation owed him the fidelity of a wife. See Exo 34:15; Deu 31:16; Jdg 2:17; Isa 54:5; Jer 3:14; Jer 31:32, Eze 16:17; Eze 23:5, Eze 23:27; Hosea 2, Hos 5:1-15; Rev 17:1, Rev 17:2. He therefore says, with indignation, Go join thyself in marriage to one of those who have committed fornication against me, and raise up children who, by the power of example, will themselves swerve to idolatry. See Hos 5:7. And thus show them that they are radically depraved.

He went and took Gomer - All this appears to be a real transaction, though having a typical meaning. If he took an Israelite, he must necessarily have taken an idolatress, one who had worshipped the calves of Jeroboam at Dan or at Bethel.

Call his name Jezreel - יזרעאל that is, God will disperse. This seems to intimate that a dispersion or sowing of Israel shall take place; which happened under Shalmaneser, king of Assyria, 2Kgs 17:5, 2Kgs 17:6. But the word refers also to the name of a city, where Jehu slew Jezebel and all the children of Ahab. 2Kgs 9:10, 2Kgs 9:36; 2Kgs 10:6.

This was one of those prophetic names which we so often meet with in the Scriptures; e.g. Japheth Abraham, Israel, Judah, Joshua, Zerubbabel, Solomon, Sheer-jashub, etc.

The blood of Jezreel - Not Jehu's vengeance on Ahab's family, but his acts of cruelty while he resided at Jezreel, a city in the tribe of Issachar, Jos 19:18, where the kings of Israel had a palace, 1Kgs 21:1.

Will cause to cease the kingdom - Either relating to the cutting off of the kingdom of Israel by the Assyrians, see 1Kgs 21:6, or to the ceasing of the kingdom of Israel from the house of Jehu, 2Kgs 10:30, and which was fulfilled, 2Kgs 15:10. - Newcome.

In the valley of Jezreel - This also is supposed to relate either to some signal defeat of the Israelites by the Assyrians, which took place in the valley of Jezreel; or to the death of Zechariah, the fourth lineal descendant of Jehu, which may have happened here. See 2Kgs 15:10. - Newcome.

Call her Lo-ruhamah - לא רהמה, "Not having obtained mercy." This also was a prophetic or typical name; and the reason of its imposition is immediately given:

For I will no more have mercy - כי לא אושיף עיד ארחם ki lo osiph od arachem, "For I will no more add to have mercy upon the house of Israel." This refers to the total destruction of that kingdom.

But I will have mercy upon the house of Judah - I will spare them as a kingdom after Israel has been carried away into captivity by the Assyrians.

And will save them by the Lord their God - Remarkably fulfilled in the supernatural defeat of the army of the Assyrians, see 2Kgs 19:35; and so they were saved not by bow, nor by sword, nor by battle, nor by horses, nor by horsemen. The former expression may mean, not in war by horses, i.e., yoked to war chariots, nor by horsemen - nor by cavalry, however efficient such troops might have then been deemed.

Call his name Lo-ammi - לא עמי Lo-ammi, "Not my people;" for which the reason is immediately given:

Ye are not my people, and I will not be your God - The word God is not added here by any of the ancient versions or MSS.; and yet the construction absolutely requires it, as Houbigant properly observes, who thinks the present reading לא אהיה לכם lo eheyeh lachem, "I will not be to you," a corruption of the word אלחיכם eloheychem, "your God." It is strange that no various reading occurs on this verse in any MS. yet discovered. In two of the oldest of mine there is a blank of half a line left after the last word; and so it is in the Masoretic Bibles, though the sense is not complete; for it is evidently continued in the following verse. Probably God refers to the words, Exo 3:14 : אהיה אשר אהיה I am that I am. I am, אהיה eheyeh, - I shall be, hath sent me unto you. I will not be your eheyeh, i.e., I will not be your God.

Yet the number of the children of Israel - God had promised that the children of Israel should be as the sand of the sea. See Gen 32:12; Rom 9:25, Rom 9:26. And though for their iniquities he had thinned and scattered them, yet the spirit and design of his promise and covenant shall be fulfilled. An Israel there shall be. In the place of the reprobated people, who were now no longer his people, there shall be found an Israel that shall be the children of the living God. See the above scriptures, and 1Pet 2:10. This must mean either the Israelites after their conversion to Christianity, or even the Gentiles themselves converted to God, and now become the true Israel.

The children of Judah and the Children of Israel - After the return from Babylon, the distinction between Israel and Judah was entirely destroyed; and those of them that did return were all included under one denomination, Jews; and the one head may refer to Zerubbabel their leader, and afterwards under Ezra and Nehemiah. In the more extensive view of the prophet the one Head may mean Jesus Christ, under whom the true Israel, Jews and Gentiles, shall be finally gathered together; so that there shall be one flock, and one Shepherd over that flock.

They shall come up out of the land - Assyria and Chaldea in particular; but also from the various places of their dispersions in general.

Great shall be the day of Jezreel - He alludes to the meaning of the word, the seed of God. God who has dispersed - sown, them in different lands, shall gather them together; and that day of God's power shall be great and glorious. It was a wonderful seed time in the Divine justice; it shall then be a wonderful harvest in the Divine mercy. He sowed them among the nations in his wrath; he shall reap them and gather them in his bounty.

None shall help him - God shall cut him off in the midst of his days. And when he destroys, who can help?

Go take - This was, probably, done in vision, and was to be told to the people, as other visions were: it was parabolically proposed to them, and might have been sufficient to convince the Jews, would they have considered it, as David considered Nathan's parable. A wife of whoredoms and children - Receive and maintain the children she had before.

The blood - The slaughters made by Jehu's hand or by his order, in Jezreel. The house of Jehu - Which had now possessed the throne, through the reigns of Jehoahaz, Jehoash, and Jeroboam; but the usurper, and his successors adhering to the idolatry of Jeroboam the son of Nebat, and adding other sins to it, had now provoked God to declare a sudden extirpation of the family: all this came to pass when Shallum conspiring against Zechariah, slew him, 2Kings 15:8 - 10. The kingdom - After one and forty years tottering it fell to utter ruin and hath so continued to this day.

At that day - When my vengeance hath overtaken the house of Jehu. Break - Weaken and by degrees quite break. The bow - All their warlike provision, power and skill. Jezreel - In this valley it is probable the bloodiest battles in the civil wars were fought; the reason whereof might be, because whoever carried the victory in this place, were soon masters of Samaria and Jezreel, and consequently of the kingdom.

Save them - I will preserve them, that violence do not swallow them up, nor length of captivity wear them out; and this preserved remnant shall return and be planted in their own land, and there kept in safety. By the Lord - Particularly in that extraordinary deliverance of Hezekiah and Jerusalem, from Sennacherib.

Loammi - That is, not my people. Tho' once you were a peculiar people, you are so no more; you are cast off as you deserved. I will not be your God - I will be a God to you, no more than to any of the Heathen nations. This God executed when he gave them up into the hands of Salmaneser, who sent them where none now can find them.

The children of Israel - Not Israel after the flesh, not those very families that are carried captive. In the place - In those places, were a people dwelt who were not his people, there shall be a people of God. The living God - Who is the fountain of life to all his children, and who enables them to offer living sacrifices to the living God.

Then - This verse has both an historical and a spiritual sense; the one referring to the return out of Babylon, the other to a more glorious deliverance from a more miserable captivity. Judah - The two tribes, who adhered to the house of David. Israel - Some of the ten tribes who were incorporated with the kingdom of Judah, and so carried captive with them. But this is spiritually to be understood of the whole Israel of God. One head - Zerubbabel, who was appointed by Cyrus, yet with full approbation of the people. And so Christ is appointed by the Father, head of his church, whom believers heartily accept. Come up - Literally out of Babylon, spiritually out of captivity to sin and to Satan. Great - Good, joyous and comfortable. Of Jezreel - Israel is here called Jezreel, the seed of God. This seed is now sown in the earth, and buried under the clods; but great shall be its day, when the harvest comes. Great was the day of the church, when there were daily added to it such as should be saved.

1 THE word of the LORD that came to Hosea , the son of Beeri , in the dayes of Uzziah , Jotham , Ahaz , and Hezekiah , kings of Judah, and in the dayes of Jeroboam the son of Joash king of Israel .

Or the command, and the thing commanded; or the prediction expressed in the very words God suggested by his Spirit to the Prophet, and the things too which are now foretold; for holy Men of God spake as they were moved, &c. 2 Pet. 1.21. and the things that were shortly to come to pass were revealed also (in the words of Rev. 1.1.) Hosea shewes the things, and speaks them in words which God hath suggested to him.

A name that carrieth most comfortable news in the letter and signification of it, being the same with Ioshua or Iesu, and his word or message from God to the good was comfortable, it was assurance both of preservation and salvation, as will appear in process of his Prophesie.

Though some would have this Beeri to be the same with Be[illegible: 1 letter]ra, 1 Chron. 5.6. it hath no probability, the Names being different; beside that Beerah was carried captive by Tiglah Pilneser, and 'tis probable his Family was carried away with him; or if Hosea had escaped his Fathers mishap, he would have given us at least some ground to believe by his words that he resented the unhappiness of his Family in that respect, but we know the name of the Prophets Father, we know not his Tribe or Countrey, or of what quality he was, where he lived, or when he died.

Vzziah called A[illegible: 2 letters]riah, 2 Kings 14.21. and Ozias, Mat. 1.8.8. the beginning of whose Reign is very variously ghessed at, and after all is left uncertain, but this is clear that Ieroboam was contemporary with Vzziah who began to Reign in the twenty seventh year of Ieroboam ▪ reckoning thence to the forty first year of his Reign, which was the last of Ieroboam, there will be fourteen years of Vzziahs Reign in which Hosea prophesied; but if there was (as for ought I find there might be) some years of Viceroyship in which Amaziah reigned with his Father Ioash, and the like between Ieroboam and his Father, then a longer synchronisme ariseth between Vzziah and Ieroboam, and a larger space of time for Hosea to prophesie in their dayes which I search not into.

Who succeeded Vzziah as Governour and judged the people while Vzziah being a Leper, was according to the Law retired from conversing with men, and dwelt in a separate house, retained the Royal Title and Authority; but it is uncertain how many years this was. Some say 15 years, others say four years (for we read 2 King. 15.33. that he reigned 16 years; and in ver. 30 we have his twentieth year. Now the four here mention'd seem to be those years of his Viceroyship, or Government for Vzziah) yet others say his Governours power was of shorter date, and that Vz[illegible: 1 letter]iah was struck with the plague of Leprosie in the last year of his age and reign, this seems scarce consistent with the report of Io[illegible: 1 letter]tham's being over the house of the King, judging the people; and the Leper-king dwelling in a separate house, till the day of his death, 2 King. 15 5. and 2 Chron. 26.21. they mistake. I think, who place this stroke of Leprosie so late; and they do as much mistake who place it at the twenty fifth of Vzziah, and make him a Leper, and seclude him 27 years. Io[illegible: 1 letter]ham hath the character of a good King, 1 Chron. 27.2, 6. but he could not make his subjects good, 2 Chron. 27.2.

The worst Son of a good Father, yet the Father of one of the best of Kings. He sinn'd more in his distress, 2 Chron. 28.22. and hastned Gods Judgments on him and his.

Who reformed Iudah, and walked so with God that above any of the Kings of Iudah he was protected and rescued by the immediate hand of Heaven. How long H[illegible: 1 letter]sea prophesied in this Kings Reign appears not, but that he did prophesie a great while is most apparent, whether 50, or 65, or 70, or 75, or 90, which different computations have some to assert them, I determine not.

The Great-Grandson of Iehu, of whose greatness, and sins you read, 2 King. 14.24.25, 26. he was of the Religion of Ieroboam son of Nebat.

Whose story you meet with▪ 2 King. 13.5, 10. though a great Idolater, and reproved for it no doubt by Eli[illegible: 1 letter]ha, yet gave a Visit to the dying Prophet, and with tears bewail'd the publick loss by Elisha's death, and by the Prophet had a Legacy given him, three Victories over the Syrlans; and more they should have been, had not Ioash been sparing too much to his own great loss. I remember not any single Visit so Nobly and Magnificently repay'd.

Kingdom of the Ten Tribes, contra-distinguish'd to Iudah, by this then it appears, H[illegible: 1 letter]sea was sent to prophesie against the sins of Israel ▪ or the Ten Tribes, as well as against the sins of Iudah; against Israel he prophesied during Ieroboams times, (and afterward left them to their obstinacy) but he continued to prophesie to Iudah until his death.

Marginal references: The Eternal, as Gallic, Jehovah, Heb. which expresseth the Eternity and Infinite Being of our God, together with his Sovereignty, and absolute Authority over all. This is expresly added, to give warning to the Prophet to command audience, attention, reverence and submission in the hearers, and to intimate to them the certainty of execution if they repent not, and the certainty of performance of promise if they believe; for it is Jehovah who changeth not that speaketh both.; Or was with him, as it came to him so it did abide with him, made a deep impression upon his Mind. Prophets were too backward, rather than over-forward, to publish sad tydings to sinning People. Moses was unwilling to go to Pharaoh; Ieremiah pent up the Word till it grew like fire in his Bowels, too hot, and he could have no ease till he gave it vent. It is not unlikely the Prophet Hosea intimates by this expression some such effect the Word of God had on him, he was full of the Prophetick Spirit, its motions were ever with him, and stirring within him.; i. e. During the Reign, in the times; it is a Scripture expression of times.

2. The beginning of the word of the LORD by Hosea : and the LORD said unto Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms : for the land hath committed great whoredom , departing from the LORD .

This say some gives Hosea the precedence of all the Prophets which perhaps may be allow'd to him among all the Prophets that have written distinct Books of their Prophesies, but simply first of all the Prophets he was not; in Davids and Solomons times we meet with Nathan and Ahijah the Shilonite. Or this Beginning, may be as our ordinary phrase, so soon as God spake, or, at the very first of Gods speaking to Hosea, he commanded him to take such a wife, &c.

Vide ver. 1. let. b.

In Hosea; denoting the impulse of the Spirit of Prophesie; the internal motions and influence of the Spirit in the Prophe[illegible: 1 letter] Vid. ver. 1. let. c.

Directed and commanded him, this was warrant to him, doing which, otherwise was unseemly for a Proph[illegible: 2 letters] to have done.

This was, say some, done in Vision, and was to be told to the people as other Visions were: It was Parabolically propos'd to them, and this might be sufficient to convince the Iews, would they have considered it well, as David considered Natha[illegible: 1 letter]s Parable. Others say, it was Really acted, and that the Prophet did, as commanded, marry one who had been a Strumpet, or that proved to be so after she was married. And though this would have been unseemly in the Prophet, had he done it without this particular direction, now the scandal ceaseth, and it is very sit God be obeyed, and the Prophet may with credit enough do what God had by his command made a necessary duty to him and marry one known to be a lewd whore.

An openly noted whore, a notorious one so the Heb. phrase [illegible: 1 letter]ife of whoredoms, as, a Man of bloods, or man of sorrows; a woman of many whoredoms▪ and very lively emblem of Idolatrous Israel.

Either, that born of such a mother, are, as she, addicted to lewdness; or else, with the Mother made his Wife, he is to receive and maintain the children she had by her Adulterers. And thus understood, it may lead our thoughts to Gods Rich Mercy towards their Ancestors, who were (Abraham himself not excepted) Idolaters when they dwelt on the other side the River, Iosh. 24.2, 3. yet God took them, and married them to himself, and did shew wonderful kindness to them, and theirs, all which is slighted and forgotten by their Posterity by you, O Idolatrous Israelites! Or it may refer more expresly to what God did for Israel, when he brought them out of Egypt and made Covenant with them in Horeb, which was as a solemn Espousing them to God. The Lord found them tainted with Egyptian Idolatries, yet, as the Prophet here, married them to himself, and covenanted with them to be faithful to him, but they broke the Covenant.

Land, i. e. the people of the Land, intimating the universal spreading of this sin, all or most of all so infected.

The phrase Heb. playing the harlot, hath played the harlot, speaks the continuance of this Idolatry among them, as well as the greatness of the whoredom. From their forefathers they had been Idolaters, while God was giving them his Law (from the Nuptial day to Hoseahs tim[illegible: 1 letter]) they committed spiritual whoredom, and first made, next worshipp'd the Golden alf.

So they left their first husband, and doted on Adulterers, on Idols, as chap. 2.5.

Marginal references: Or, in.; So chap. 3.1.; Psal. 73.27. Ezek. 23.3, &c.

3 So he went and took Gomer the daughter of Diblaim , which conceived and bare him a son .

As commanded, so he did, whether you take it parabolically or literally.

If you take it literally, this Gomer will be some known harlot, and perhaps she was famous for her beauty, and skill in the Curtisans Art, as her name may import. If you take it as a parable, we must take this name for a made name assumed for its signification; both in the best sense Israel was perfect with the perfection which God did put upon her, Ezek. 16.14. he made her Gomer; and in the worst sense she had made her self Gomer, one who was drawing to her end, who had undone and consumed her self, thus the word, Psal. 12.1. and so in one word, Gods bounty and Mercy, and Israels ingratitude and sin is set forth, together with her punishment hastening upon her.

Literally understood, this Diblaim must be either Father or Mother of this Gomer, or else the name of the place where she was born. Parabolically understood, Diblaim, bunches of dried figs, may imply the deliciousness of her provision made of God, such as was made for great Feasts. 1 Sam. 25.18. so 1 Chron. 12.40. thus 'twill sute chap. 2.5, 9. and the places where the Fig is mentioned as fruit with which God had blessed Israel. All which abused to Luxury and sin, will now make her a daughter of Diblaim, of wilderness, desolate.

This seems to favour the literal acception of all this as really done, and not onely as represented in Vision, Parable or Hiemglyphic. But while either way it will be well apply'd to the purpose in hand, I shall leave it to the choice of every judicious Reader, to interpret and apply as best likes him.

4 And the LORD said unto him , Call his name Jezreel ; for yet 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 .

Hosea the Prophet who as in taking to wife an Adulteress, so in giving name to his son by her, was to presignifie Israels future Calamities.

Thy Son now born.

The word is, The seed of the Lord, or the arm of the Lord, or the Lord will scatter; so it may insinuate that God by his own arm will scatter among the people, i. e. the Assyrians those who were his people or seed. But we have a surer guide to lead us through this, i. e. the history of what was by Iehu done in Iezreel; of which more presently.

This is the reason why the Prophets Son is so called.

'Twas four generations of Iehu God promised the Throne to, and now the third that is now running, how near to an end we know not, but are sure 'twas within 28 years; for Ieroboam began his reign in the fifteenth of Amaziah, and so 13 years of his 41 are spent ere Vzziah comes to the Throne, 2 King. 14.23. this one account, but 2 King. 15.1. accounteth Ieroboams 27th. to be the first of Vzziah, and then there are not above 14 years to come, so little a while was this here spoken of, for in six moneths after Ieroboams death, Shallum conspired against Zechariah and slew him, and reigned a moneth; so Iehu's seed was cast out of the Throne. Enquire after and punish these Crimes, which were committed in Iezreel. Heb. I will visit, i. e. as a just and impartial Judge I will require an account, and execute punishments,

Murthers committed are in Scripture expressed thus by Blood, here are particularly meant the slaughters made by Iehu's hand or by his Order, 2 King. 9.10, 11. and 10.1, 2, 3, 4, 5, 6, 7. in Iezreel, where he did with a Treacherous Mind, and aiming at his own Greatness, destroy Ahabs house, and slew Ahaziah King of Iudah also, This was the just judgment of God upon that wicked house by Iehu executed, but he did it not with that Mind God requir'd.

The Town which Ahab chose above others to dwell in; where the dogs lick'd up Ahab's blood, when his chariot was wash'd and cleans'd of the blood of that slain King, and where dogs did eat Iezabel, as the Prophet threatned, 1 King. 21.23.

Which had now possessed the Throne (Iehu usurp'd) through the Reigns of Iehoaha[illegible: 1 letter], Iehoash and Ieroboam, but the Usurper, and his Successors adhering to the Idolatry of Ieroboam the Son of Nebat, and adding other sins to it had now provoked God to declare a sudden extirpation of the Family, which God will in his just revenge make as like to Ieroboam's Family as Ahabs, and they had made themselves like them in sin; all which came to pass when Shallum conspir[illegible: 1 letter]ing against Zechariah, slew him, 2 King. 15.10.

Not immediately, but soon after the death of Zechariah, the Kingdom of Israel did cease first to be free, for Menahem made it tributary to strengthen himself; so it is like it continued for ten years during his life, and two years during his son Pekahiahs Reign, after him Pekah the Conspirator and Murtherer usurp'd the Throne for twenty year[illegible: 1 letter], and probably was Feudatary to Tiglath Pileser; to be sure Ho[illegible: 1 letter]hea was so, and in his ninth year this word was fulfill'd in the Letter of it, the Kingdom of Israel after one and forty years tottering, [illegible: 1 letter]ell to utter ruine and hath so continued to this day.

Or the ten Tribes divided from the house of David.

Marginal references: [illegible: 1 paragraph]

5 And it shall come to pass at that day , that I will break the bow of Israel in the valley of Jezreel .

Most certainly this shall be effected.

When my vengeance hath overtaken the house of Iehu, when his great great Grandson shall be slain.

Weaken and by degrees quite break, i. e by the Conspiracies, Seditions, and Civil Wars which will arise among themselves.

This was a warlike weapon they much used and were skilful in; this one weapon put for all their warlike provision, power and skill, possibly it may allude to the bow of Ieh[illegible: 1 letter] who slew Ioram with an arrow, and usurp'd his Throne, but now the bow of the house of Iehu and of Israel shall be broken.

See ver. 4. let. o.

Next to Samaria, Iezreel was chief City of the ten Tribes, a very strong and fortified Town, and both scituated in the large and pleasant valley that hath from Ioshua's, time been known by this name, valley of Iezreel. Iosh. 17.16. In this valley it is probable the bloodiest battels in the Civil Wars were fought between Zechariah and Shallum, 2 King. 15.10. and between Shallum and Menahem, 2 King. 15.14, between Pekahiah and Pekah, 2 King. 15.25. and Pekah and Hoshea, the reason whereof probably might be this, because whoever carried the victory in this place, were soon masters of Samaria and Iezreel, and consequently carried the Kingdom too.

6 ¶ And she conceived again and bare a daughter ; and God said unto him , Call her name Lo-ruhamah : for I will no more have mercy upon the house of Israel : but I will utterly take them away .

Gomer, the Hieroglyphick Wife, who was to be a sign to Israel.

Whether Vi[illegible: 1 letter]ionally or really, it comes to one.

Which is to be a sign too, as was her Mother. It is too nice which Ribera observes, that the state grew weaker, as appear'd by the bringing forth of one of the weaker Sex. This Daughter was fit to be an Emblem, and therefore 'tis a daughter rather than a Son, though 'twill be next a Son and no Daughter. But Lo-ruhamah is Feminine, and in congruity of speech it must be a Female who bears this name.

As before God imposed, so now again he imposeth a name, signifying what he would do with Israel. Though God direct what it shall be, the Prophet is to give the name.

Not pitied. Israels name had been through many Ages Ruhamah, i. e. Pitied. God had with marvellous Patience forborn them, and with tender bowels pitied them, and saved them from Enemies, but now Israel should be no more pitied as formerly, God would throw them up to the Rage of Usurpers, and to the merciless hands of prosperous Conspirators, so Menahem merciless ript up women with child in Tiphsah, 2 King. 15.16. And God gave up this bloody Tyrant into the hand of Tiglath Pileser.

I was wont to add Mercy unto Mercy for Israel, I was never weary of shewing them Mercy, but I will do no more so for them; my pity saved them in Ieroboams time and raised them to a great height and glory, but now they shall, unpitied by me, sink lower and lower; Restraints of Divine Pity are sure fore-runners of destruction. Ier. 13.14.

This to me seems a qualifying of the former threat; though the house of Israel as a body politick, as a Kingdom, under this character, shall no more be as it hath been, pitied, yet many among them may obtain Mercy in the days of Gospel Grace, and many of them had mercy shew'd to them by the Lord, when they join'd with Iudah in the return from Babylons Captivity, but the whole house, the families of the ten Tribes, united in a Kingdom, shall no more be to God Ruhamah, but ever Lo-ruhamah, Thus it hath been through the long series of 2400 years and more.

Taking away, I will take away, till the whole Kingdom is utterly overthrown, and removed out of the land wherein it once had flourished. Thus some were taken away by the sword of Civil wars, some ruined by oppression of the prevailing Faction in those divided times, whole Cities and all the Land of Naphtha[illegible: 1 letter]i was taken away by Tiglath Pileser, 2 King. 15.29. and at last all swept away by Salmaneser, 2 King. 17.3, 4, 5.

Marginal references: [illegible: 1 word] is, not [illegible: 1 word] obtained [illegible: 1 letter].; [illegible: 1 letter]eb. I will [illegible: 1 word] add any [illegible: 1 word].; [illegible: 1 paragraph]

7 But I will have mercy on the house of Judah , and will save them by the LORD their God , and will not save them by bow , nor by sword, nor by battel, by horses nor by horsemen.

Or and, or yet.

The Lord who threatneth Israel; proud, flourishing, secure and sinful Israel: He promiseth mercy to poor, oppressed, and impoverished Iudah.

Prolonging that Kingdom 132 years after Israel ceased to be a Kingdom, preserving them from the combined powers of the King of Syria and the King of Israel, who combine to destroy them; raising them up to greatness and glory in the Reign of Hezekiah, in whose dayes the house of Judah was saved by a Miracle, beside all these, Judah's Captivity was for 70 years, I[illegible: 1 letter]ra[illegible: 2 letters] 's for ever; Judah returned to their own Land. Israel never did. By this as the Prophet would abate the Pride of Israel, so possibly he would secretly direct the best among Israel whither to go to find Mercy.

Including Benjamin, and such of the L[illegible: 1 letter]vites as adhered constant to Gods Law and Worship, and as many of the other Tribes, as renounced the Calves, Baal, and all Idolatrous Worship, and worship God alone as he requir'd, all these, in this case are included in Judah, and so we find many such returning with Judah.

Preserve, that violence do not swallow them up, nor length of Captivity do not wear them our; and this preserved remnant shall return and be planted in their own land, and there kept in safety. This promise does seem to point out such temporal Salvation, but as a Type of a far better and more glorious Salvation.

Either by Me[illegible: 1 letter]siah, who is the Lord and their God, or by God himself, as their God whom they did not as Israel forsake utterly. This passage bids us look to that extraordinary miraculous deliverance of Hezekiah and Jerusalem. Vid. Isa. 37.36. and 2 King. 18.13. and 2 Chron. 32.1.

Here God removeth all force and might, whether their own or their Allies, all that might Eclipse the Glory of God in this Salvation. Now this was very fully performed in H[illegible: 1 letter]z[illegible: 1 letter]kiah's time, when Senacherib's Army was, Isa. 37.35, 36. cut off in one night by an Angel, and in Cyru[illegible: 1 letter] time, and Darius the Captive Jewes saw 'twas not by Power nor by Might, but the Lord saved them, so should it be here, as Psal. 44.5, 6. Isa. 43.7, 15. Zech. 4.6.

Marginal references: [illegible: 1 letter]ech. 5.10.

8 ¶ Now when she had weaned Lo-ruhamah , she conceived and bare a son .

Though some wrest the words to an Allegorical Sense. I think the Prophet keeps the Decorum in the similitude, and therefore, as women ordinarily conceive not whilest they give suck, so this Gomer, weaned her daughter er'e the conceived the Son which is to be an Emblem of the final re[illegible: 1 letter]ection of the ten Tribes.

To be a third sign to this incorrigible and self-undoing Kingdom.

9 Then said God , Call his name Loammi , for ye are not my peoples, and I will not be your God .

To the Prophet as before, ver. 4. and ver. 6.

The name of this new born son, the sign, or Type of the Ten Tribes who had rejected God▪ and would not be reclaimed.

Not my people, though once you were a peculiar people, you are so no more in my Account, you are cast off as you deserved.

Whole house of Apostate Israel, who first cast off the house of David, and my Temple, and at last rejected me that I should not be your God.

To protect you against dangers and enemies, or to replenish you with Blessings, the fruits of my wonted Goodness, or to pity you when you do either want or smart, or to counsel you in difficulties, or to hear your Cries, or pardon your sins, or accept an offering at your hand as you have long and long refused me and I have tried all ways for to prevent your final self undoing obstinacy, so now I do for ever reject you O house of Israel, and will be a God to you, no more than to any of the heathen Nations. This God executed when he gave them up into the hands of Salmaneser, who sent them where none now can find them; they are lost to Men, they know not where they are; they are lost to God, he loves not nor careth for them.

Though circumcised, yet have you cast of[illegible: 1 letter] my Covenant, you neither worship me, nor come up to my Temple, nor keep my Law; Baal, the Calves, and the Idols of your Neighbours are your Gods, ye a[illegible: 1 letter]e their people, ye are neither mine as to the Civil Constitution, you made you Kings, and I knew it not, Hos. 8.4. without my leave or liking. Nor as to Church Constitution are ye mine, for your whole Worship is the Politick contrivance of Jeroboam the son of Nebat. You have forgotten your Maker and build Temples, Hos. 8.14. ye count the great things of my law strange things to you, I must count you strangers to me.

Marginal references: That is not my people.

10 ¶ Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measur'd nor numbred ; and it shall come to pass , that in the place where it was said unto them , Ye are not my people , there it shall be said unto them, Ye are the sons of the living God .

Not Israel after the flesh, not those very Persons, Families that are carried Captive (though for ought I know, or any can tell to the contrary, these may be so increased for Abrahams sake) but the Israel of God according to the Faith, the spiritual seed of Abraham, consisting both of Iews and Gentiles.

Innumerable, expressed by an elegant Proverbial Speech, alluding to the immenseness of the sands, Isa. 10.22, 23. and Rom. 9.27.

The time is fixed, and the thing shall certainly be, God will bring it about in his time.

As we read it, 'tis plain, that in those places or Countries, where a people dwelt who knew not God, were not his people: There should be a people that should both be called, and [illegible: 1 letter]e his people; the Heathen should be called into the Church, and in every place God should have his people. Or else thus, instead of being called the people of God, you shall be called the Children; so blessed a change, that who were once far off, and not a people, shall now be more then people, they shall be children.

The Gentiles and Iews unconverted.

In the state of unconverted ones, are far from God, without his Covenant, and no people.

Known, declared, men shall confess it, God will own it himself, and make it known to others.

Grace shall be enlarged, your relation nearer and sweeter, you shall be sons, not servants; have Communion with God as with your Father; and this shall be the common, or equal priviledge of this whole Israel of God: This is fulfilled in the Kingdom of the Messiah under the Gospel, as the Apostle argueth it R[illegible: 2 letters]. 9.25, 26.

Who is the fountain of life to all his children, and who giveth them lively affections to serve him, to offer living Sacrifices to the living God. So are we called, Rom. 12.1, 2[illegible: 1 letter] and 1 Thes. 1.9.

Marginal references: This may anticipate the carnal Israels objection, that thus God would fail of his word to Abraham, or he would lose his People, nothing so, yet, though ten Tribes be for ever Captivated, God will have his Israel.; Gen. 32.12. 1 Pet. 2.10.; Or, instead of that.

11 Then shall the children of Judah and the children of Israel be gathered together , and appoint themselves one head , and they shall come up out of the land : for great shall be the day of Jezreel .

In the type and history when the Babylo[illegible: 1 letter]i[illegible: 1 letter]h Captivity is dissolved, and the Captives are loosed.

The children of the two Tribes, who adhered to the house of David, who were carried Captives, but under promise of a Redemption from it.

Some of the ten Tribes who either went over to, and did incorporate with the Kingdom of Iudah, and so were carried captives with them, or some of the ten Tribes which the children of Iudah found in the Kingdom of Babylon, which having swallowed up the Assyrian Monarchy, and now the ten Tribes captives to their conquering sword. Thus in Type, but it is spiritually and mystically to be understood of the whole Israel of God, Iew and Gentile, redeem'd by, and converted to Christ, in the day of his power.

By the power of Go[illegible: 1 letter], [illegible: 1 letter]y the decree of Cyrus, by each other heartening one another to return; so the Type, in the Antitype shall be gather[illegible: 2 letters] together by the Spirit of God, the Preaching of the Go[illegible: 1 letter]pel▪ and mutual ins[illegible: 2 letters]u[illegible: 1 letter]tion, exhortation and encouragement[illegible: 1 letter] of each other.

Ze[illegible: 2 letters]bb[illegible: 1 letter]bel in Type, who was appointed by Cyrus, yet with full approbation of the people, putting themselves under his conduct, to carry them up to Ierusalem. But in the An[illegible: 4 letters]pe Christ appointed by the Father head of his Church, whom Believers heartily accepting, may in large sense be said to appoint to themselves.

Literally out of Babylon, spiritually out of Captivity of sin and Satan.

Good, joyous and comfortable.

Of the Seed, or people of God, the Son[illegible: 1 letter] of God once dispersed, but now gathered by the Gospel.

This verse without doubt hath in it both an Historical sense, and a Mystical or Spiritual sense, it looketh somewhat to the return out of the Babyloni[illegible: 1 letter]h Captivity, and to their setling in Canaan; But it looketh farther to a more glorious deliverance from a more miserable Captivity.

Marginal references: Isa. 11.13. Jer. 3.18. Ezek. 34 [illegible: 1 letter]3. and 37.16, 22.

INTRODUCTION TO THE TWELVE MINOR PROPHETS

In our editions of the Hebrew Bible, the book of Ezekiel is followed by the book of the Twelve Prophets (twÌn dwÂdeka profhtwÌn, Sir 49:10; called RVFˆF „YN˜Ši by the Rabbins; Chaldee, e.g., in the Masora, RSAYR˜Ti = RVFˆF YR˜ti), who have been called from time immemorial the smaller prophets (qêtanniÝm, minores)on account of the smaller bulk of such of their prophecies as have come down to us in a written form, when contrasted with the writings of Isaiah, Jeremiah, and Ezekiel.Augustine (De civit. Dei, xviii. 29) observes: “Qui propterea dicuntur minores, quia sermones eorum sunt breves in eorum comparatione, qui majores ideo vocantur, quia prolixa volumina condiderunt.” Compare with this the notice from b. Bathra 14 b, in Delitzsch on Isaiah, p. 16, translation.

On the completion of the canon these twelve writings were put together, so as to form one prophetic book. This was done “lest one or other of them should be lost on account of its size, if they were all kept separate,” as Kimchi observes in his Praef. Comm. in Ps., according to a rabbinical tradition. They were also reckoned as one book, monoÂbibloj, toà dwdekaproÂfhton (see my Lehrbuch der Einleitung in d. A. T. § 156 and 216, Anm. 10ff.). Their authors lived and laboured as prophets at different periods, ranging from the ninth century B.C. to the fifth; so that in these prophetic books we have not only the earliest and latest of the prophetic testimonies concerning the future history of Israel and of the kingdom of God, but the progressive development of this testimony. When taken, therefore, in connection with the writings of the greater prophets, they comprehend all the essentials of that prophetic word, through which the Lord equipped His people for the coming times of conflict with the nations of the world, endowing them thus with the light and power of His Spirit, and causing His servants to foretell, as a warning to the ungodly, the destruction of the two sinful kingdoms, and the dispersion of the rebellious people among the heathen, and, as a consolation to believers, the deliverance and preservation of a holy seed, and the eventual triumph of His kingdom over every hostile power. In the arrangement of the twelve, the chronological principle has so far determined the order in which they occur, that the prophets of the pre-Assyrian and Assyrian times (Hosea to Nahum) are placed first, as being the earliest; then follow those of the Chaldean period (Habakkuk and Zephaniah); and lastly, the series is closed by the three prophets after the captivity (Haggai, Zechariah, and Malachi), arranged in the order in which they appeared.Compare Delitzsch on Isaiah, p. 16.

Within the first of these three groups, however, the chronological order is not strictly preserved, but is outweighed by the nature of the contents. The statement made by Jerome concerning the arrangement of the twelve prophets — namely, that “the prophets, in whose books the time is not indicated in the title, prophesied under the same kings as the prophets, whose books precede theirs with the date of composition inserted” (Praef. in 12 Proph.) — does not rest “upon a good traditional basis,” but is a mere conjecture, and is proved to be erroneous by the fact that Malachi did not prophesy in the time of Darius Hystaspes, as his two predecessors are said to have done. And there are others also, of whom it can be shown, that the position they occupy is not chronologically correct. Joel and Obadiah did not first begin to prophesy under Uzziah of Judah and Jeroboam II of Israel, but commenced their labours before that time; and Obadiah prophesied before Joel, as is obvious from the fact that Joel (in Joe 2:32) introduces into his announcement of salvation the words used by Obadiah in 1:17 [Oba 1:17], “and in Mount Zion shall be deliverance,” and does so with what is equivalent to a direct citation, viz., the expression “as the Lord hath said.” Hosea, again, would stand after Amos,a nd not before him, if a strictly chronological order were observed; for although, according to the headings to their books, they both prophesied under Uzziah and Jeroboam II, Hosea continued prophesying down to the times of Hezekiah, so that in any case he prophesied for a long time after Amos, who commenced his work earlier than he. The plan adopted in arranging the earliest of the minor prophets seems rather to have been the following: Hosea was placed at the head of the collection, as being the most comprehensive, just as, in the collection of Pauline epistles, that to the Romans is put first on account of its wider scope. Then followed the prophecies which had no date given in the heading; and these were so arranged, that a prophet of the kingdom of Israel was always paired with one of the kingdom of Judah, viz., Joel with Hosea, Obadiah with Amos, Jonah with Micah, and Nah. the Galilean with Habakkuk the Levite. Other considerations also operated in individual cases. Thus Joel was paired with Hosea, on account of its greater scope; Obadiah with Amos, as being the smaller, or rather smallest book; and Joel was placed before Amos, because the latter commences his book with a quotation from Joe 3:16, “Jehovah will roar out of Zion,” etc. Another circumstance may also have led to the pairing of Obadiah with Amos, viz., that Obadiah’s prophecy might be regarded as an expansion of Amo 9:12, “that they may possess the remnant of Edom.” Obadiah was followed by Jonah before Micha, not only because Jonah had lived in the reign of Jeroboam II, the contemporary of Amaziah and Uzziah, whereas Micah did not appear till the reign of Jotham, but possibly also because Obadiah begins with the words, “We have heard tidings from Judah, and a messenger is sent among the nations;” and Jonah was such a messenger (Delitzsch). In the case of the prophets of the second and third periods, the chronological order was well known to the collectors, ad consequently this alone determined the arrangement. It is true that, in the headings to Nah. and Habakkuk, the date of composition is not mentioned; but it was evident from the nature of their prophecies, that Nahum, who predicted the destruction of Nineveh, the capital of the Assyrian empire, must have lived, or at any rate have laboured, before Habakkuk, who prophesied concerning the Chaldean invasion. And lastly, when we come to the prophets after the captivity, in the case of Haggai and Zechariah, the date of their appearance is indicated not only by the year, but by the month as well; and with regard to Malachi, the collectors knew well that he was the latest of all the prophets, from the fact that the collection was completed, if not in his lifetime and with his co-operation, at all events very shortly after his death. (16) The following is the correct chronological order, so far as it can be gathered with tolerable certainty from the contents of the different writings, and the relation in which they stand to one another, even in the case of those prophets the headings to whose books do not indicate the date of composition: 1. Obadiah: in the reign of Joram king of Judahbetween 889 and 884 BC 2. Joel: in the reign of Joash king of Judahbetween 875 and 848 B.C. 3. Jonah: in the reign of Jeroboam II of Israelbetween 824 and 783 B.C. 4. Amos: in the reign of Jeroboam II of Israel and Uzziah of Judahbetween 810 and 783 B.C. 5. Hosea: in the reign of Jeroboam II of Israel, and from Uzziah to Hezekiah of Judahbetween 790 and 725 B.C. 6. Micah: in the reign of Jotham, Ahaz, and Hezekiah of Judahbetween 758 and 710 B.C. 7. Nahum: in the second half of the reign of Hezekiahbetween 710 and 699 B.C. 8. Habakkuk: in the reign of Manasseh or Josiahbetween 650 and 628 B.C. 9. Zephaniah: in the reign of Josiahbetween 628 and 623 B.C. 10. Haggai: in the second year of Darius Hystaspesviz. 11. Zechariah: in the reign of Darius Hystaspesfrom 519 B.C. 12. Malachi: in the reign of Artaxerxes Longimanusbetween 433 and 424 B.C. Consequently the literature of the propehtic writings does not date, first of all, from the time when Assyria rose into an imperial power, and assumed a threatening aspect towards Israel, i.e., under Jeroboam the son of Joash king of Israel, and Uzziah king of Judah, or about 800 B.C., as is commonly supposed, but about ninety years earlier, under the two Jorams of Judah and Israel, while Elisha was still living in the kingdom of the ten tribes. But even in that case the growth of the prophetic literature is intimately connected with the development of the theocracy. The reign of Joram the son of Jehoshaphat was one of eventful importance to the kingdom of Judah, which formed the stem and kernel of the Old Testament kingdom of God from the time that the ten tribes fell away from the house of David, and possessed in the temple of Jerusalem, which the Lord Himself had sanctified as the dwelling-place of His name, and also in the royal house of David, to which He had promised an everlasting existence, positive pledges not only of its own preservation, but also of the fulfilment of the divine promises which had been made to Israel. Joram had taken as his wife Athaliah, a daughter of Ahab and of Jezebel the fanatical worshipper of Baal; and through this marriage he transplanted into Judah the godlessness and profligacy of the dynasty of Ahab. He walked in the way of the kings of Israel, and did what was evil in the sight of the Lord, as the house of Ahab did. He slew his brethren with the sword, and drew away Jerusalem and Judah to idolatry (2Ki 8:18-19; 2Ch 21:4-7, 2Ch 21:11). After his death, and that of his son Ahaziah, his wife Athaliah seized upon the government, and destroyed all the royal seed, with the exception of Joash, a child of one year old, who was concealed in the bed-chambers by the sister of Ahaziah, who was married to Jehoiada the high priest, and so escaped. Thus the divinely chosen royal house was in great danger of being exterminated, had not the Lord preserved to it an offshoot, for the sake of the promise given to His servant David (2Ki 11:1-3; 2Ch 22:10-12). Their sins were followed by immediate punishment. In the reign of Joram, not only did Edom revolt from Judah, and that with such success, that it could never be brought into subjection again, but Jehovah also stirred up the spirit of the Philistines and Petraean Arabians, so that they forced their way into Jerusalem, and carried off the treasures of the palace, as well as the wives and sons of the king, with the exception of Ahaziah, the youngest son (2Ki 8:20-22; 2Ch 21:8-10, 2Ch 21:16-17). Joram himself was very soon afflicted with a painful and revolting disease (2Ch 21:18-19); his son Ahaziah was slain by Jehu, after a reign of rather less than a year, together with his brethren (relations) and some of the rulers of Judah; and his wife Athaliah was dethroned and slain after a reign of six years (2Ki 9:27-29; 2Ki 11:13ff.; 2Ch 22:8-9; 2Ch 23:12ff.). With the extermination of the house of Ahab in Israel, and its offshoots in Judah, the open worship of Baal was suppressed in both kingdoms; and thus the onward course of the increasing religious and moral corruption was arrested. But the evil was not radically cured. Even Jehoiada, who had been rescued by the high priest and set upon the throne, yielded to the entreaties of the rulers in Judah, after the death of his deliverer, tutor, and mentor, and not only restored idolatry in Jerusalem, but allowed them to stone to death the prophet Zechariah, the son of Jehoiada, who condemned this apostasy from the Lord (2Ch 24:17-22). Amaziah, his son and successor, having defeated the Edomites in the Salt valley, brought the gods of that nation to Jerusalem, and set them up to be worshipped (2Ch 25:14). Conspiracies were organized against both these kings, so that they both fell by the hands of assassins (2Ki 12:21; 2Ki 14:19; 2Ch 24:25-26; 2Ch 25:27). The next two kings of Judah, viz., Uzziah and Jotham, did indeed abstain from such gross idolatry and sustain the temple worship of Jehovah at Jerusalem; and they also succeeded in raising the kingdom to a position of great earthly power, through the organization of a powerful army, and the erection of fortifications in Jerusalem and Judah. But the internal apostasy of the people from the Lord and His law increased even in their reigns, so that under Ahaz the torrent of corruption broke through every dam; idolatry prevailed throughout the entire kingdom, even making its way into the courts of the temple; and wickedness reached a height unknown before (2Ki. 16; 2Ch. 28). Whilst, therefore, on the one hand, the godless reign of Joram laid the foundation for the internal decay of the kingdom of Judah, and his own sins and those of his wife Athaliah were omens of the religious and moral dissolution of the nation, which was arrested for a time, however, by the grace and faithfulness of the covenant God, but which burst forth in the time of Ahaz with terrible force, bringing the kingdom even then to the verge of destruction, and eventually reached the fullest height under Manasseh, so that the Lord could no longer refrain from pronouncing upon the people of His possession the judgment of rejection (2Ki 21:10-16); on the other hand, the punishment inflicted upon Judah for Joram’s sins, in the revolt of the Edomites, and the plundering of Jerusalem by Philistines and Arabians, were preludes of the rising up of the world of nations above and against the kingdom of God, in order, if possible, to destroy it. We may see clearly of what eventful importance the revolt of Edom was to the kingdom of Judah, from the remark made by the sacred historian, that Edom revolted from under the hand of Judah “unto this day” (2Ki 8:22; 2Ch 21:10), i.e., until the dissolution of the kingdom of Judah, for the victories of Amaziah and Uzziah over the Edomites did not lead to their subjugation; and still more clearly from the description contained in Obad. 1:10-14, of the hostile acts of the Edomites towards Judah on the occasion of the taking of Jerusalem by the Philistines and Arabians; from which it is evident, that they were not satisfied with having thrown off the hateful yoke of Judah, but proceeded, in their malignant pride, to attempt the destruction of the people of God.

In the kingdom of the ten tribes also, Jehu had rooted out the worship of Baal, but had not departed from the sins of Jeroboam the son of Nebat. Therefore even in his reign the Lord “began to cut off from Israel” and Hazael the Syrian smote it in all its coasts. At the prayer of Jehoahaz, his son and successor, God had compassion once more upon the tribes of this kingdom, and sent them deliverers in the two kings Joash and Jeroboam II., so that they escaped from the hands of the Syrians, and Jeroboam was able to restore the ancient boundaries of the kingdom (2Ki 10:28-33; 2Ki 13:3-5, 2Ki 13:23-25; 2Ki 14:25). Nevertheless, as this fresh display of grace did not bear the fruits of repentance and return to the Lord, the judgments of God burst upon the sinful kingdom after the death of Jeroboam, and hurried it on to destruction.

In this eventful significance of the reign of Joram king of Judah, who was related to the house of Ahab and walked in his ways, with reference to the Israelitish kingdom of God, we may doubtless discover the foundation for the change which occurred from that time forward in the development of prophecy: — namely, that the Lord now began to raise up prophets in the midst of His people, who discerned in the present the germs of the future, and by setting forth in this light the events of their own time, impressed them upon the hearts of their countrymen both in writing and by word of mouth. The difference between the prophetae priores, whose sayings and doings are recorded in the historical books, and the prophetae posteriores, who composed prophetic writings of their own, consisted, therefore, not so much in the fact that the former were prophets of “irresistible actions,” and the latter prophets of “convincing words” (Delitzsch), as in the fact that the earlier prophets maintained the right of the Lord before the people and their civil rulers both by word and deed, and thereby exerted an immediate influence upon the development of the kingdom of God in their own time; whereas the later prophets seized upon the circumstances and relations of their own times in the light of the divine plan of salvation as a whole, and whilst proclaiming both the judgments of God, whether nearer or more remote, and the future salvation, predicted the onward progress of the kingdom of God in conflict with the powers of the world, and through these predictions prepared the way for the revelation of the glory of the Lord in His kingdom, or the coming of the Saviour to establish a kingdom of righteousness and peace. This distinction has also been recognised by G. F. Oehler, who discovers the reason for the composition of separate prophetical books in the fact, that “prophecy now acquired an importance which extended far beyond the times then present, inasmuch as the consciousness was awakened in the prophets’ minds with regard to both kingdoms, that the divine counsels of salvation could not come to fulfilment in the existing generation, but that the present form of the theocracy must be broken to pieces, in order that, after a thorough judicial sifting, there might arise out of the rescued and purified remnant the future church of salvation;” and who gives this explanation of the reason for committing the words of the prophets to writing, that “it was in order that, when fulfilled, they might prove to future generations the righteousness and faithfulness of the covenant God, and that they might serve until then as a lamp to the righteous enabling them, even in the midst of the darkness of the coming times of judgment, to understand the ways of God in His kingdom.” All the prophetical books subserve this purpose, however great may be the diversity in the prophetical word which they contain, — a diversity occasioned by the individuality of the authors and the special circumstances among which they lived and laboured.

For the exegetical writings on the Minor Prophets, see my Lehrbuch der Einleitung, p.273ff.

Hosea

Introduction

The Person of the Prophet. - Hosea, הושׁע, i.e., help, deliverance, or regarding it as abstractum pro concreto, helper, salvator, Ὠσηέ (lxx.) or Ὡσηέ (Rom 9:20), Osee (Vulg.), the son of a certain Beēri, prophesied, according to the heading to his book (Hos 1:1), in the reigns of the kings Uzziah, Jotham, Ahaz, and Hezekiah of Judah, and in that of king Jeroboam, son of Joash, of Israel; and, as the nature of his prophecies clearly proves, he prophesied not only concerning, but in, the kingdom of the ten tribes, so that we must regard him as a subject of that kingdom. This is favoured not only by the fact that his prophetic addresses are occupied throughout with the kingdom of the ten tribes, but also by the peculiar style and language of his prophecies, which have here and there an Aramaean colouring (for example, such forms as אמאסאך, Hos 6:6; חכּי (inf.), Hos 11:9; קימושׁ for קמּושׁ, Hos 9:6; קאם for קם, Hos 10:14; תּרגּלתּי, Hos 11:3; אוכיל for אאכיל, Hos 11:4; תּלוּא, in Hos 11:7, יפריא for יפרה Hos 13:15; and such words as רתת, Hos 13:1; אהי for איּה Hos 13:10, Hos 13:14), and still more by the intimate acquaintance with the circumstances and localities of the northern kingdom apparent in such passages as Hos 5:1; Hos 6:8-9; Hos 12:12; Hos 14:6., which even goes so far that he calls the Israelitish kingdom “the land” in Hos 1:2, and afterwards speaks of the king of Israel as “our king” (Hos 7:5). On the other hand, neither the fact that he mentions the kings of Judah in the heading, to indicate the period of his prophetic labours (Hos 1:1), nor the repeated allusions to Judah in passing (Hos 1:7; Hos 2:2; Hos 4:15; Hos 5:5, Hos 5:10, Hos 5:12-14; Hos 6:4, Hos 6:11; Hos 8:14; Hos 10:11; Hos 12:1, Hos 12:3), furnish any proof that he was a Judaean by birth, as Jahn and Maurer suppose. The allusion to the kings of Judah (Hos 1:1), and that before king Jeroboam of Israel, may be accounted for not from any outward relation to the kingdom of Judah, but from the inward attitude which Hosea assumed towards that kingdom in common with all true prophets. As the separation of the ten tribes from the house of David was in its deepest ground apostasy from Jehovah (see the commentary on 1 Kings 12.), the prophets only recognised the legitimate rulers of the kingdom of Judah as true kings of the people of God, whose throne had the promise of permanent endurance, even though they continued to render civil obedience to the kings of the kingdom of Israel, until God Himself once more broke up the government, which he had given to the ten tribes in His anger to chastise the seed of David which had fallen away from Him (Hos 13:11). It is from this point of view that Hosea, in the heading to his book, fixes the date of his ministry according to the reigns of the kings of Judah, of whom he gives a complete list, and whom he also places first; whereas he only mentions the name of one king of Israel, viz., the king in whose reign he commenced his prophetic course, and that not merely for the purpose of indicating the commencement of his career with greater precision, as Calvin and Hengstenberg suppose, but still more because of the importance attaching to Jeroboam II in relation to the kingdom of the ten tribes.

Before we can arrive at a correct interpretation of the prophecies of Hosea, it is necessary, as Hos 1:1-11 and 2 clearly show, that we should determine with precision the time when he appeared, inasmuch as he not only predicted the overthrow of the house of Jehu, but the destruction of the kingdom of Israel as well. The reference to Uzziah is not sufficient for this; for during the fifty-two years’ reign of this king of Judah, the state of things in the kingdom of the ten tribes was immensely altered. When Uzziah ascended the throne, the Lord had looked in mercy upon the misery of the ten tribes of Israel, and had sent them such help through Jeroboam, that, after gaining certain victories over the Syrians, he was able completely to break down their supremacy over Israel, and to restore the ancient boundaries of the kingdom (2Ki 14:25-27). But this elevation of Israel to new power did not last long. In the thirty-seventh year of Uzziah’s reign, Zechariah, the son and successor of Jeroboam, was murdered by Shallum after a reign of only six months, and with him the house of Jehu was overthrown. From this time forward, yea, even from the death of Jeroboam in the twenty-seventh year of Uzziah’s reign, the kingdom advanced with rapid strides towards utter ruin. Now, if Hosea had simply indicated the time of his own labours by the reigns of the kings of Judah, since his ministry lasted till the time of Hezekiah, we might easily be led to assign its commencement to the closing years of Uzziah’s reign, in which the decline of the kingdom of Israel had already begun to show itself and its ruin could be foreseen to be the probable issue. If, therefore, it was to be made apparent that the Lord does reveal future events to His servants even “before they spring forth” (Isa 42:9), this could only be done by indicating with great precision the time of Hosea’s appearance as a prophet, i.e., by naming king Jeroboam. Jeroboam reigned contemporaneously with Uzziah for twenty-six years, and died in the twenty-seventh year of the reign of the latter, who outlived him about twenty-five years, and did not die till the second year of Pekah (see at 2Ki 15:1, 2Ki 15:32). It is evident from this that Hosea commenced his prophetic labours within the twenty-six years of the contemporaneous reigns of Uzziah and Jeroboam, that is to say, before the twenty-seventh year of the former, and continued to labour till a very short time before the destruction of the kingdom of the ten tribes, since he prophesied till the time of Hezekiah, in the sixth year of whose reign Samaria was conquered by Shalmanezer, and the kingdom of Israel destroyed. The fact that of all the kings of Israel Jeroboam only is mentioned, may be explained from the fact that the house of Jehu, to which he belonged, had been called to the throne by the prophet Elisha at the command of God, for the purpose of rooting out the worship of Baal from Israel, in return for which Jehu received the promise that his sons should sit upon the throne to the fourth generation (2Ki 10:30); and Jeroboam, the great-grandson of Jehu, was the last king through whom the Lord sent any help to the ten tribes (2Ki 14:27). In his reign the kingdom of the ten tribes reached its greatest glory. After his death a long-continued anarchy prevailed, and his son Zechariah was only able to keep possession of the throne for half a year. The kings who followed fell, one after another by conspiracies, so that the uninterrupted and regular succession to the throne ceased with the death of Jeroboam; and of the six rulers who came to the throne after his death, not one was called by God through the intervention of a prophet, and only two were able to keep possession of it for any length of time, viz., Menahem for ten years, and Pekah for twenty.

Again, the circumstance that Hosea refers repeatedly to Judah in his prophecies, by no means warrants the conclusion that he was a citizen of the kingdom of Judah. The opinion expressed by Maurer, that an Israelitish prophet would not have troubled himself about the Judeans, or would have condemned their sins less harshly, is founded upon the unscriptural assumption, that the prophets suffered themselves to be influenced in their prophecies by subjective sympathies and antipathies as mere morum magistri, whereas they simply proclaimed the truth as organs of the Spirit of God, without any regard to man at all. If Hosea had been sent out of Judah into the kingdom of Israel, like the prophet in 1 Kings 13., or the prophet Amos, this would certainly have been mentioned, at all events in the heading, just as in the case of Amos the native land of the prophet is given. But cases of this kind formed very rare exceptions to the general rule, since the prophets in Israel were still more numerous than in the kingdom of Judah. In the reign of Jeroboam the prophet Jonah was living and labouring there (2Ki 14:25); and the death of the prophet Elisha, who had trained a great company of young men for the service of the Lord in the schools of the prophets at Gilgal, Bethel, and Jericho, had only occurred a few years before. The fact that a prophet who was born in the kingdom of the ten tribes, and laboured there, alluded in his prophecies to the kingdom of Judah, may be accounted for very simply, from the importance which this kingdom possessed in relation to Israel as a whole, both on account of the promises it had received, and also in connection with its historical development. Whilst the promises in the possession of the Davidic government of the kingdom of Judah formed a firm ground of hope for godly men in all Israel, that the Lord could not utterly and for ever cast off His people; the announcement of the judgments, which would burst upon Judah also on account of its apostasy, was intended to warn the ungodly against false trust in the gracious promises of God, and to proclaim the severity and earnestness of the judgment of God. This also explains the fact that whilst, on the one hand, Hosea makes the salvation of the ten tribes dependent upon their return to Jehovah their God and David their king (Hos 1:7; Hos 2:2), and warns Judah against sinning with Israel (Hos 4:15), on the other hand, he announces to Judah also that it is plunging headlong into the very same ruin as Israel, in consequence of its sins (Hos 5:5, Hos 5:10., Hos 6:4, Hos 6:11, etc.); whereas the conclusions drawn by Ewald from these passages - namely, that at first Hosea only looked at Judah from the distance, and that it was not till a later period that he became personally acquainted with it, and not till after he had laboured for a long time in the northern part of the kingdom that he came to Judah and composed his book - are not only at variance with the fact, that as early as Hos 2:2 the prophet proclaims indirectly the expulsion of Judah from its own land into captivity, but are founded upon the false notion, that the prophets regarded their own subjective perceptions and individual judgments as inspirations from God.

According to the heading, Hosea held his prophetic office for about sixty or sixty-five years (viz., 27-30 years under Uzziah, 31 under Jotham and Ahaz, and 1-3 years under Hezekiah). This also agrees with the contents of his book. In Hos 1:4, the overthrow of the house of Jehu, which occurred about eleven or twelve years after the death of Jeroboam, in the thirty-ninth year of Uzziah (2Ki 15:10, 2Ki 15:13), is foretold as being near at hand; and in Hos 10:14, according to the most probable explanation of this passage, the expedition of Shalmanezer into Galilee, which occurred, according to 2Ki 17:3, at the commencement of the reign of Hoshea, the last of the Israelitish kings, is mentioned as having already taken place, whilst a fresh invasion of the Assyrians is threatened, which cannot be any other than the expedition of Shalmanezer against king Hoshea, who had revolted from him, which ended in the capture of Samaria after a three years’ siege, and the destruction of the kingdom of the ten tribes in the sixth year of Hezekiah. The reproof in Hos 7:11, “They call to Egypt, they go to Assyria,” and that in Hos 12:1, “They do make a covenant with the Assyrians, and oil is carried into Egypt,” point to the same period; for they clearly refer to the time of Hoshea, who, notwithstanding the covenant that he had made with Asshur, i.e., notwithstanding the oath of fidelity rendered to Shalmanezer, purchased the assistance of the king of Egypt by means of presents, that he might be able to shake off the Assyrian yoke. The history knows nothing of any earlier alliances between Israel and Egypt; and the supposition that, in these reproaches, the prophet has in his mind simply two political parties, viz., an Assyrian and an Egyptian, is hardly reconcilable with the words themselves; nor can it be sustained by an appeal to Isa 7:17., or even to Zec 10:9-11, at least so far as the times of Menahem are concerned. Nor is it any more possible to infer from Hos 6:8 and Hos 12:11, that the active ministry of the prophet did not extend beyond the reign of Jotham, on the ground that, according to these passages, Gilead and Galilee, which were conquered and depopulated by Tiglath-pileser, whom Ahaz called to his help (2Ki 15:29), were still in the possession of Israel (Simson). For it is by no means certain that Hos 12:11 presupposes the possession of Galilee, but the words contained in this verse might have been uttered even after the Assyrians had conquered the land to the east of the Jordan; and in that case, the book, which comprises the sum and substance of all that Hosea prophesied during a long period, must of necessity contain historical allusions to events that were already things of the past at the time when his book was prepared (Hengstenberg). On the other hand, the whole of the attitude assumed by Assyria towards Israel, according to Hos 5:13; Hos 10:6; Hos 11:5, points beyond the times of Menahem and Jotham, even to the Assyrian oppression, which first began with Tiglath-pileser in the time of Ahaz. Consequently there is no ground whatever for shortening the period of our prophet’s active labours. A prophetic career of sixty years is not without parallel. Even Elisha prophesied for at least fifty years (see at 2Ki 13:20-21). This simply proves, according to the apt remark of Calvin, “how great and indomitable were the fortitude and constancy with which he was endowed by the Holy Spirit.” Nothing certain is known concerning the life of the prophet;The traditional accounts are very meagre, and altogether unsupported. According to Pseudepiphanius, De vitis prophet. c. xi., Pseudo-Doroth. De prophetis, c. i., and in a Scholion before Ephr. Syri Explan. in Hos., he sprang from Belemoth, or Belemōn, or Beelmoth, in the tribe of Issachar, and is said to have died and been buried there. On the other hand, according to a tradition current among the inhabitants of Thessalonica, found in הקבלה שׁלשׁלת, he died in Babylon. According to an Arabian legend, it was not far from Tripolis, viz., in the city of Almenia; whilst the Arabs also point out a grave, which is supposed to be his, in the land to the east of the Jordan, on the site of Ramoth Gilead; cf. Simson, der Prophet Hosea, p. 1ff. but his inner life lies before us in his writings, and from these we may clearly see that he had to sustain severe inward conflicts. For even if such passages as Hos 4:4-5, and Hos 9:7-8, contain no certain indications of the fact, that he had to contend against the most violent hostilities as well as secret plots, as Ewald supposes, the sight of the sins and abominations of his countrymen, which he had to denounce and punish, and the outburst of the divine judgments upon the kingdom thus incessantly ripening for destruction, which he had to experience, could not fail to fill his soul burning as it was for the deliverance of his people, with the deepest anguish, and to involve him in all kinds of conflicts.

2. Times of the Prophet - When Hosea was called to be a prophet, the kingdom of the ten tribes of Israel had been elevated to a position of great earthly power by Jeroboam II. Even under Joash the Lord had had compassion upon the children of Israel, and had turned to them again for the sake of His covenant with Abraham, Isaac, and Jacob; so that Joash had been able to recover the cities, which Hazael of Syria had conquered in the reign of his father Jehoahaz, from Benhadad the son of Hazael, and to restore them to Israel (2Ki 8:23-25). The Lord sent still further help through Jeroboam the son of Joash. Because He had not yet spoken to root out the name of Israel under heaven, He gave them victory in war, so that they were able to conquer Damascus and Hamath again, so far as they had belonged to Judah under David and Solomon, and to restore the ancient boundaries of Israel, from the province of Hamath to the Dead Sea, according to the word of Jehovah the God of Israel, which He had spoken through His servant the prophet Jonah (2Ki 14:25-28). But this revival of the might and greatness of Israel was only the last display of divine grace, through which the Lord sought to bring back His people from their evil ways, and lead them to repentance. For the roots of corruption, which the kingdom of Israel had within it from its very commencement, were not exterminated either by Joash or Jeroboam. These kings did not depart from the sins of Jeroboam the son of Nebat, who had caused Israel to sin, any more than their predecessors (2Ki 13:11; 2Ki 14:24). Jehu, the founder of this dynasty, had indeed rooted out Baal from Israel; but he had not departed from the golden calves at Bethel and Dan, through the setting up of which Jeroboam the son of Nebat had led Israel into sin (2Ki 10:28-29). Nor did his successors take any more care to walk in the law of Jehovah, the God of Israel, with all their heart. Neither the severe chastisements which the Lord inflicted upon the people and the kingdom, by delivering Israel up to the power of Hazael king of Syria and his son Benhadad, in the time of Jehu and Jehoahaz, causing it to be smitten in all its borders, and beginning to cut off Israel (2Ki 10:32-33; 2Ki 13:3); nor the love and grace which He manifested towards them in the reigns of Joash and Jeroboam, by liberating them from the oppression of the Syrians, and restoring the former greatness of the kingdom, - were sufficient to induce the king or the people to relinquish the worship of the calves. This sin of Jeroboam, however, although it was Jehovah who was worshipped under the symbol of the calf, was a transgression of the fundamental law of the covenant, which the Lord had made with Israel, and therefore was a formal departure from Jehovah the true God. And Jeroboam the son of Nebat was not content with simply introducing images or symbols of Jehovah, but had even banished from his kingdom the Levites, who opposed this innovation, and had taken men out of the great body of the people, who were not sons of Levi, and made them priests, and had gone so far as to change the time of celebrating the feast of tabernacles from the seventh month to the eighth (1Ki 12:31-32), merely for the purpose of making the religious gulf which separated the two kingdoms as wide as possible, and moulding the religious institutions of his kingdom entirely according to his own caprice. Thus the worship of the people became a political institution, in direct opposition to the idea of the kingdom of God; and the sanctuary of Jehovah was changed into a king’s sanctuary (Amos 12:13). But the consequences of this image-worship were even worse than these. Through the representation of the invisible and infinite God under a visible and earthly symbol, the glory of the one true God was brought down within the limits of the finite, and the God of Israel was placed on an equality with the gods of the heathen. This outward levelling was followed, with inevitable necessity, by an inward levelling also. The Jehovah worshipped under the symbol of an ox was no longer essentially different from the Baals of the heathen, by whom Israel was surrounded; but the difference was merely a formal one, consisting simply in a peculiar mode of worship, which had been prescribed in His revelation of Himself, but which could not lay the foundation of any permanently tenable party-wall. For, whilst the heathen were accustomed to extend to the national Deity of Israel the recognition which they accorded to the different Baals, as various modes of revelation of one and the same Deity; the Israelites, in their turn, were also accustomed to grant toleration to the Baals; and this speedily passed into formal worship. “Outwardly, the Jehovah-worship still continued to predominate; but inwardly, the worship of idols rose almost into exclusive supremacy. When once the boundary lines between the two religions were removed, it necessarily followed that that religion acquired the strongest spiritual force, which was most in accordance with the spirit of the nation. And from the very corruptions of human nature this was not the strict Jehovah religion, which being given by God did not bring down God to the low level of man, but sought to raise man up to its own lofty height, placing the holiness of God in the centre, and founding upon this the demand for holiness which it made upon its professors; but the voluptuous, sensual teaching of idolatry, pandering as it did to human corruption, just because it was from this it had originally sprung” (Hengstenberg’s Christology). This seems to explain the fact, that whereas, according to the prophecies of Amos and Hosea, the worship of Baal still prevailed in Israel under the kings of the house of Jehu, according to the account given in the books of Kings Jehu had rooted out Baal along with the royal house of Ahab (a Kings 10:28). Jehu had merely broken down the outward supremacy of the Baal worship, and raised up the worship of Jehovah once more, under the symbols of oxen or calves, into the state-religion. But this worship of Jehovah was itself a Baal-worship, since, although it was to Jehovah that the legal sacrifices were offered, and although His name was outwardly confessed, and His feasts were observed (Hos 2:13), yet in heart Jehovah Himself was made into a Baal, so that the people even called Him their Baal (Hos 2:16), and observed “the days of the Baals” (Hos 2:13).

This inward apostasy from the Lord, notwithstanding which the people still continued to worship Him outwardly and rely upon His covenant, had of necessity a very demoralizing influence upon the national life. With the breach of the fundamental law of the covenant, viz., of the prohibition against making any likeness of Jehovah, or worshipping images made by men, more especially in consequence of the manner in which this prohibition was bound up with the divine authority of the law, all reverence not only for the holiness of the law of God, but for the holy God Himself, was undermined. Unfaithfulness towards God and His word begot faithlessness towards men. With the neglect to love God with all the heart, love to brethren also disappeared. And spiritual adultery had carnal adultery as its inevitable consequence, and that all the more because voluptuousness formed a leading trait in the character of the idolatry of Hither Asia. Hence all the bonds of love, of chastity, and of order were loosened and broken, and Hosea uttered this complaint: “There is no truthfulness, and no love, and no knowledge of God in the land. Cursing, and murder, and stealing, and adultery; they break out, and blood reaches to blood” (Hos 4:1-2). No king of Israel could put an effectual stop to this corruption. By abolishing the worship of the calves, he would have rendered the very existence of the kingdom doubtful. For if once the religious wall of division between the kingdom of Israel and the kingdom of Judah had been removed, the political distinction would have been in danger of following. And this was really what the founder of the kingdom of the ten tribes feared (1Ki 12:27), inasmuch as the royal family that occupied the throne had received no promise from God of permanent continuance. Founded as it was in rebellion against the royal house of David, which God Himself had chosen, it bore within itself from the very first the spirit of rebellion and revolution, and therefore the germs of internal self-destruction. Under these circumstances, even the long, and in outward respects very prosperous, reign of Jeroboam II. could not possibly heal the deep-seated evils, but only helped to increase the apostasy and immorality; since the people, whilst despising the riches of the goodness and mercy of God, looked upon their existing prosperity as simply a reward for their righteousness before God, and were therefore confirmed in their self-security and sins. And this was a delusion which false prophets loved to foster by predictions of continued prosperity (cf. Hos 9:7). The consequence was, that when Jeroboam died, the judgments of God began to burst upon the incorrigible nation. There followed, first of all, an anarchy of eleven or twelve years; and it was not till after this that his son Zechariah succeeded in ascending the throne. But at the end of no more than six months he was murdered by Shallum, whilst he in his turn was put to death after a reign of one month by Menahem, who reigned ten years at Samaria (2Ki 15:14, 2Ki 15:17). In his reign the Assyrian king Phul invaded the land, and was only induced to leave it by the payment of a heavy tribute (2Ki 15:19-20). Menahem was followed by his son Pekachiah in the fiftieth year of Uzziah’s reign; but after a reign of hardly two years he was murdered by his charioteer, Pekah the son of Remaliah, who held the throne for twenty years (2Ki 15:22-27), but who accelerated the ruin of his kingdom by forming an alliance with the king of Syria to attack the brother kingdom of Judah (Isaiah 7.). For king Ahaz, when hard pressed by Pekah and the Syrians, called to his help the Assyrian king Tiglath-pileser, who not only conquered Damascus and destroyed the Syrian kingdom, but took a portion of the kingdom of Israel, viz., the whole of the land to the east of the Jordan, and carried away its inhabitants into exile (2Ki 15:29). Hoshea the son of Elah conspired against Pekah, and slew him in the fourth year of the reign of Ahaz; after which, an eight years’ anarchy threw the kingdom into confusion, so that it was not till the twelfth year of Ahaz that Hoshea obtained possession of the throne. Very shortly afterwards, however, he came into subjection to the Assyrian king Shalmanezer, and paid him tribute. But after a time, in reliance upon the help of Egypt, he broke his oath of fealty to the king of Assyria; whereupon Shalmanezer returned, conquered the entire land, including the capital, and led Israel captive into Assyria (2Ki 15:30; 2Ki 17:1-6).

3. The Book of Hosea. - Called as he was at such a time as this to proclaim to his people the word of the Lord, Hosea necessarily occupied himself chiefly in bearing witness against the apostasy and corruption of Israel, and in preaching the judgment of God. The ungodliness and wickedness had become so great, that the destruction of the kingdom was inevitable; and the degenerate nation was obliged to be given up into the power of the Assyrians, the existing representatives of the heathen power of the world. But as God the Lord has no pleasure in the death of the sinner, but that he should turn and live, He would not exterminate the rebellious tribes of the people of His possession from the earth, or put them away for ever from His face, but would humble them deeply by severe and long-continued chastisement, in order that He might bring them to a consciousness of their great guilt and lead them to repentance, so that He might at length have mercy upon them once more, and save them from everlasting destruction. Consequently, even in the book of Hosea, promises go side by side with threatenings and announcements of punishment, and that not merely as the general hope of better days, kept continually before the corrected nation by the all-pitying love of Jehovah, which forgives even faithlessness, and seeks out that which has gone astray (Sims.), but in the form of a very distinct announcement of the eventual restoration of the nation, when corrected by punishment, and returning in sorrow and repentance to the Lord its God, and to David its king (Hos 3:5) - an announcement founded upon the inviolable character of the divine covenant of grace, and rising up to the thought that the Lord will also redeem from hell and save from death, yea, will destroy both death and hell (Hos 13:14). Because Jehovah had married Israel in His covenant of grace, but Israel, like an unfaithful wife, had broken the covenant with its God, and gone a whoring after idols, God, by virtue of the holiness of His love, must punish its unfaithfulness and apostasy. His love, however, would not destroy, but would save that which was lost. This love bursts out in the flame of holy wrath, which burns in all the threatening and reproachful addresses of Hosea. In this wrath, however, it is not the consuming fire of an Elijah that burns so brightly; on the contrary, a gentle sound of divine grace and mercy is ever heard in the midst of the flame, so that the wrath but gives expression to the deepest anguish at the perversity of the nation, which will not suffer itself to be brought to a consciousness of the fact that its salvation rests with Jehovah its God, and with Him alone, either by the severity of the divine chastisements, or by the friendliness with which God has drawn Israel to Himself as with cords of love. This anguish of love at the faithlessness of Israel so completely fills the mind of the prophet, that his rich and lively imagination shines perpetually by means of changes of figure and fresh turns of thought, to open the eyes of the sinful nation to the abyss of destruction by which it is standing, in order if possible to rescue it from ruin. The deepest sympathy gives to his words a character of excitement, so that for the most part he merely hints at the thoughts in the briefest possible manner, instead of carefully elaborating them, passing with rapid changes from one figure and simile to another, and moving forward in short sentences and oracular utterances rather than in a calmly finished address, so that his addresses are frequently obscure, and hardly intelligible.Jerome says of him, “commaticus est et quasi per sententias loquens;” and Ewald discovers in his style “a kernel-like fulness of language, and, notwithstanding many strong figures, which indicate not only poetical boldness and originality but also the tolerably upright thought of those times, a very great tenderness and warmth of language.” His diction is distinguished by many peculiar words and forms, such as נאפוּפים (Hos 2:4), אהבוּ הבוּ (Hos 4:18), גּהה (Hos 5:13), שׁעריריּה (Hos 6:1-11 :l0), הבהבים (Hos 8:13), תּלאוּבת (Hos 13:5); and by peculiar constructions, such as לא על (Hos 7:16), אל־על (Hos 11:7), מריבי כהן (Hos 4:4), and many others.

His book does not contain a collection of separate addresses delivered to the people, but, as is generally admitted now, a general summary of the leading thoughts contained in his public addresses. The book is divisible into two parts, viz., ch. 1-3 and 4-14, which give the kernel of his prophetic labours, the one in a more condensed, and the other in a more elaborate form. In the first part, which contains the “beginning of the word of Jehovah by Hosea” (Hos 1:2), the prophet first of all describes, in the symbolical form of a marriage, contracted by the command of God with an adulterous woman, the spiritual adultery of the ten tribes of Israel, i.e., their falling away from Jehovah into idolatry, together with its consequences, - namely, the rejection of the rebellious tribes by the Lord, and their eventual return to God, and restoration to favour (Hos 1:2; Hos 2:3). He then announces, in simple prophetic words, not only the chastisements and punishments that will come from God, and bring the people to a knowledge of the ruinous consequences of their departure from God, but also the manifestations of mercy by which the Lord will secure the true conversion of those who are humbled by suffering, and their eventual blessedness through the conclusion of a covenant founded in righteousness and grace (Hosea 2:4-23); and this attitude on the part of God towards His people is then confirmed by a symbolical picture in Hos 3:1-5.

In the second part, these truths are expanded in a still more elaborate manner; but the condemnation of the idolatry and moral corruption of Israel, and the announcement of the destruction of the kingdom of the ten tribes, predominate, - the saving prediction of the eventual restoration and blessedness of those, who come to the consciousness of the depth of their own fall, being but briefly touched upon. This part, again, cannot be divided into separate addresses, as there is an entire absence of all reliable indices, just as in the last part of Isaiah (ch. 40-66); but, like the latter, it falls into three large, unequal sections, in each of which the prophetic address advances from an accusation of the nation generally and in its several ranks, to a description of the coming punishment, and finishes up with the prospect of the ultimate rescue of the punished nation At the same time, an evident progress is discernible in the three, not indeed of the kind supposed by Ewald, namely, that the address contained in ch. 4-9:9 advances from the accusation itself to the contemplation of the punishment proved to be necessary, and then rises through further retrospective glances at the better days of old, at the destination of the church, and at the everlasting love, to brighter prospects and the firmest hopes; nor in that proposed by De Wette, viz., that the wrath becomes more and more threatening from ch. 8 onwards, and the destruction of Israel comes out more and more clearly before the reader’s eye. The relation in which the three sections stand to one another is rather the following: In the first, ch. 4-6:3, the religious and moral degradation of Israel is exhibited in all its magnitude, together with the Judgment which follows upon the heels of this corruption; and at the close the conversion and salvation aimed at in this judgment are briefly indicated. In the second and much longer section, Hosea 6:4-11:11, the incorrigibility of the sinful nation, or the obstinate persistence of Israel in idolatry and unrighteousness, in spite of the warnings and chastisements of God, is first exposed and condemned (Hosea 6:4-7:16); then, secondly, the judgment to which they are liable is elaborately announced as both inevitable and terrible (Hosea 8:1-9:9); and thirdly, by pointing out the unfaithfulness which Israel has displayed towards its God from the very earliest times, the prophet shows that it has deserved nothing but destruction from off the face of the earth (9:10-11:8), and that it is only the mercy of God which will restrain the wrath, and render the restoration of Israel possible (Hos 11:9-11). In the third section (ch. 12-14) the ripeness of Israel for judgment is confirmed by proofs drawn from its falling into Canaanitish ways, notwithstanding the long-suffering, love, and fidelity with which God has always shown Himself to be its helper and redeemer (Hos 12:1-14, 13). To this there is appended a solemn appeal to return to the Lord; and the whole concludes with a promise, that the faithful covenant God will display the fulness of His love again to those who return to Him with a sincere confession of their guilt, and will pour upon them the riches of His blessing (Hos 14:1-9).

This division of the book differs, indeed, from all the attempts that have previously been made; but it has the warrant of its correctness in the three times repeated promise (Hos 6:1-3; Hos 9:9-11, and Hos 14:2-9), by which each of the supposed sections is rounded off. And within these sections we also meet with pauses, by which they are broken up into smaller groups, resembling strophes, although this further grouping of the prophet’s words is not formed into uniform strophes.All attempts that have been made to break up the book into different prophecies, belonging to different periods, are wrecked upon the contents of the book itself; single sections being obliged to be made into prophetic addresses, or declared to be such, and the period of their origin being merely determined by arbitrary conjectures and assumptions, or by fanciful interpretations, e.g., as that of the chōdesh, or new moon, in Hos 5:7, which is supposed to refer to the reign of Shallum, who only reigned one month.

For further remarks on this point, see the Exposition.

From what has been said, it clearly follows that Hosea himself wrote out the quintessence of his prophecies, as a witness of the Lord against the degenerate nation, at the close of his prophetic career, and in the book which bears his name. The preservation of this book, on the destruction of the kingdom of the ten tribes, may be explained very simply from the fact that, on account of the intercourse carried on between the prophets of the Lord in the two kingdoms, it found its way to Judah soon after the time of its composition, and was there spread abroad in the circle of the prophets, and so preserved. We find, for example, that Jeremiah has used it again and again in his prophecies (compare Aug. Kueper, Jeremias librorum ss. interpres atque vindex. Berol. 1837 p. 67 seq.). For the exegetical writings on Hosea, see my Lehrbuch der Einleitung, p. 275.

I. Israel’s Adultery - Hosea 1-3

On the ground of the relation hinted at even in the Pentateuch (Exo 34:15-16; Lev 17:7; Lev 20:5-6; Num 14:33; Deu 32:16-21), and still further developed in the Song of Solomon and Psalm 45, where the gracious bond existing between the Lord and the nation of His choice is represented under the figure of a marriage, which Jehovah had contracted with Israel, the falling away of the ten tribes of Israel from Jehovah into idolatry is exhibited as whoredom and adultery, in the following manner. In the first section (Hosea 1:2-2:3), God commands the prophet to marry a wife of whoredoms with children of whoredoms, and gives names to the children born to the prophet by this wife, which indicate the fruits of idolatry, viz., the rejection and putting away of Israel on the part of God (Hos 1:2-9), with the appended promise of the eventual restoration to favour of the nation thus put away (Hos 2:1-3). In the second section (Hosea 2:4-23), the Lord announces that He will put an end to the whoredom, i.e., to the idolatry of Israel, and by means of judgments will awaken in it a longing to return to Him (Hos 2:4-15), that He will thereupon lead the people once more through the wilderness, and, by the renewal of His covenant mercies and blessings, will betroth Himself to it for ever in righteousness, mercy, and truth (Hos 2:16-23). In the third section (Hos 3:1-5) the prophet is commanded to love once more a wife beloved of her husband, but one who had committed adultery; and after having secured her, to put her into such a position that it will be impossible for her to carry on her whoredom any longer. And the explanation given is, that the Israelites will sit for a long time without a king, without sacrifice, and without divine worship, but that they will afterwards return, will seek Jehovah their God, and David their king, and will rejoice in the goodness of the Lord at the end of the days. Consequently the falling away of the ten tribes from the Lord, their expulsion into exile, and the restoration of those who come to a knowledge of their sin - in other words, the guilt and punishment of Israel, and its restoration to favour - form the common theme of all three sections, and that in the following manner: In the first, the sin, the punishment, and the eventual restoration of Israel, are depicted symbolically in all their magnitude; in the second, the guilt and punishment, and also the restoration and renewal of the relation of grace, are still further explained in simple prophetic words; whilst in the third, this announcement is visibly set forth in a new symbolical act.

In both the first and third sections, the prophet’s announcement is embodied in a symbolical act; and the question arises here, Whether the marriage of the prophet with an adulterous woman, which is twice commanded by God, is to be regarded as a marriage that was actually consummated, or merely as an internal occurrence, or as a parabolical representation.Compare on this point the fuller discussion of the question by John Marck, Diatribe de muliere fornicationum, Lugd. B. 1696, reprinted in his Comment. in 12 proph. min., ed. Pfaff. 1734, p. 214ff.; and Hengstenberg’s Christology, i. p. 177ff., translation, in which, after a historical survey of the different views that have been expressed, he defends the opinion that the occurrence was real, but not outward; whilst Kurtz (Die Ehe des Propheten Hosea, 1859) has entered the lists in defence of the assumption that it was a marriage actually and outwardly consummated.

The supporters of a marriage outwardly consummated lay the principal stress upon the simple words of the text. The words of Hos 1:2, “Go, take unto thee a wife of whoredoms,” and of Hos 1:3, “So he went and took Gomer ... which conceived,” etc., are so definite and so free from ambiguity, that it is impossible, they think, to take them with a good conscience in any other sense than an outward and historical one. But since even Kurtz, who has thrown the argument into this form, feels obliged to admit, with reference to some of the symbolical actions of the prophets, e.g., Jer 25:15. and Zechariah 11, that they were not actually and outwardly performed, it is obvious that the mere words are not sufficient of themselves to decide the question à priori, whether such an action took place in the objective outer world, or only inwardly, in the spiritual intuition of the prophet himself.It is true that Kurtz endeavours to deprive this concession of all its force, by setting up the canon, that of all the symbolical actions of the prophets the following alone cannot be interpreted as implying either an outward performance or outward experience; viz., (1) those in which the narration itself expressly indicates a visionary basis or a parabolical fiction, and (2) those in which the thing described is physically impossible without the intervention of a miracle. But apart from the arbitrary nature of this second canon, which is apparent from the fact that the prophets both performed and experienced miracles, the symbolical actions recorded in Jeremiah 25 and Zechariah 11 do not fall under either the first or second of these canons. Such a journey as the one which Jeremiah is commanded to take (Jeremiah 25), viz., to the kings of Egypt, of the Philistines, the Phoenicians, the Arabians, the Edomites, the Ammonites, the Syrians, of Media, Elam, and Babylon, cannot be pronounced an absolute impossibility, however improbable it may be. Still less can the taking of two shepherds’ staves, to which the prophet gives the symbolical names Beauty and Bands, or the slaying of three wicked shepherds in one month (Zechariah 11), be said to be physically impossible, notwithstanding the assertion of Kurtz, in which he twists the fact so clearly expressed in the biblical text, viz., that “a staff Beauty does not lie within the sphere of physically outward existence, any more than a staff Bands.”

The reference to Isa 7:3, and Isa 8:3-4, as analogous cases, does apparently strengthen the conclusion that the occurrence was an outward one; but on closer examination, the similarity between the two passages in Isaiah and the one under consideration is outweighed by the differences that exist between them. It is true that Isaiah gave his two sons names with symbolical meanings, and that in all probability by divine command; but nothing is said about his having married his wife by the command of God, nor is the birth of the first-named son ever mentioned at all. Consequently, all that can be inferred from Isaiah is, that the symbolical names of the children of the prophet Hosea furnish no evidence against the outward reality of the marriage in question. Again, the objection, that the command to marry a wife of whoredoms, if understood as referring to an outward act, would be opposed to the divine holiness, and the divine command, that priests should not marry a harlot, cannot be taken as decisive. For what applied to priests cannot be transferred without reserve to prophets; and the remark, which is quite correct in itself, that God as the Holy One could not command an immoral act, does not touch the case, but simply rests upon a misapprehension of the divine command, viz., upon the idea that God commanded the prophet to beget children with an immoral person without a lawful marriage, or that the “children of whoredom,” whom Hosea was to take along with the “wife of whoredom,” were the three children whom she bare to him (Hos 1:3, Hos 1:6, Hos 1:8); in which case either the children begotten by the prophet are designated as “children of whoredom,” or the wife continued her adulterous habits even after the prophet had married her, and bare to the prophet illegitimate children. But neither of these assumptions has any foundation in the text. The divine command, “Take thee a wife of whoredom, and children of whoredom,” neither implies that the wife whom the prophet was to marry was living at that time in virgin chastity, and was called a wife of whoredom simply to indicate that, as the prophet’s lawful wife, she would fall into adultery; nor even that the children of whoredom whom the prophet was to take along with the wife of whoredom are the three children whose birth is recorded in Hos 1:3, Hos 1:6, Hos 1:8. The meaning is rather that the prophet is to take, along with the wife, the children whom she already had, and whom she had born as a harlot before her marriage with the prophet. If, therefore, we assume that the prophet was commanded to take this woman and her children, for the purpose, as Jerome has explained it, of rescuing the woman from her sinful course, and bringing up her neglected children under paternal discipline and care; such a command as this would be by no means at variance with the holiness of God, but would rather correspond to the compassionate love of God, which accepts the lost sinner, and seeks to save him. And, as Kurtz has well shown, it cannot be objected to this, that by such a command and the prophet’s obedience on his first entering upon his office, all the beneficial effects of that office would inevitably be frustrated. For if it were a well-known fact, that the woman whom the prophet married had hitherto been leading a profligate life, and if the prophet declared freely and openly that he had taken her as his wife for that very reason, and with this intention, according to the command of God; the marriage, the shame of which the prophet had taken upon himself in obedience to the command of God, and in self-denying love to his people, would be a practical and constant sermon to the nation, which might rather promote than hinder the carrying out of his official work. For he did with this woman what Jehovah was doing with Israel, to reveal to the nation its own sin in so impressive a manner, that it could not fail to recognise it in all its glaring and damnable character. But however satisfactorily the divine command could be vindicated on the supposition that this was its design, we cannot found any argument upon this in favour of the outward reality of the prophet’s marriage, for the simple reason that the supposed object is neither expressed nor hinted at in the text. According to the distinct meaning of the words, the prophet was to take a “wife of whoredom,” for the simple purpose of begetting children by her, whose significant names were to set before the people the disastrous fruits of their spiritual whoredom. The behaviour of the woman after the marriage is no more the point in question than the children of whoredom whom the prophet was to take along with the woman; whereas this is what we should necessarily expect, if the object of the marriage commanded had been the reformation of the woman herself and of her illegitimate children. The very fact that, according to the distinct meaning of the words, there was no other object for the marriage than to beget children, who should receive significant names, renders the assumption of a real marriage, i.e., of a marriage outwardly contracted and consummated, very improbable.

And this supposition becomes absolutely untenable in the case of Hos 3:1-5, where Jehovah says to the prophet (Hos 3:1), “Go again, love a woman beloved by the husband, and committing adultery;” and the prophet, in order to fulfil the divine command, purchases the woman for a certain price (Hos 3:2). The indefinite expression 'issâh, a wife, instead of thy wife, or at any rate the wife, and still more the purchase of the woman, are quite sufficient of themselves to overthrow the opinion, that the prophet is here directed to seek out once more his former wife Gomer, who has been unfaithful, and has run away, and to be reconciled to her again. Ewald therefore observes, and Kurtz supports the assertion, that the pronoun in “I bought her to me,” according to the simple meaning of the words, cannot refer to any adulteress you please who had left her husband, but must refer to one already known, and therefore points back to Hos 1:1-11. But with such paralogisms as these we may insert all kinds of things in the text of Scripture. The suffix in ואכּרה, “I bought her” (Hos 1:2), simply refers to the “woman beloved of her friend” mentioned in Hos 1:1, and does not prove in the remotest degree, that the “woman beloved of her friend, yet an adulteress,” is the same person as the Gomer mentioned in Hos 1:1-11. The indefiniteness of 'issâh without the article, is neither removed by the fact that, in the further course of the narrative, this (indefinite) woman is referred to again, nor by the examples adduced by Kurtz, viz., יקּח־לב in Hos 4:11, and הלך אחרי־צו in Hos 5:11, since any linguist knows that these are examples of a totally different kind. The perfectly indefinite  אשּׁה  receives, no doubt, a more precise definition from the predicates  אהסבת רע וּמנאפת,  so that we cannot understand it as meaning any adulteress whatever; but it receives no such definition as would refer back to Hos 1:1-11. A woman beloved of her friend, i.e., of her husband, and committing adultery, is a woman who, although beloved by her husband, or notwithstanding the love shown to her by her husband, commits adultery. Through the participles אהבת and מנאפת, the love of the friend (or husband), and the adultery of the wife, are represented as contemporaneous, in precisely the same manner as in the explanatory clauses which follow: “as Jehovah loveth the children of Israel, and they turn to other gods!” If the 'isshâh thus defined had been the Gomer mentioned in Hos 1:1-11, the divine command would necessarily have been thus expressed: either, “Go, and love again the wife beloved by her husband, who has committed adultery;” or, “Love again thy wife, who is still loved by her husband, although she has committed adultery.” But it is quite as evident that this thought cannot be contained in the words of the text, as that out of two co-ordinate participles it is impossible that the one should have the force of the future or present, and the other that of the pluperfect. Nevertheless, Kurtz has undertaken to prove the possibility of the impossible. He observes, first of all, that we are not justified, of course, in giving to “love” the meaning “love again,” as Hofmann does, because the husband has never ceased to love his wife, in spite of her adultery; but for all that, the explanation, restitue amoris signa (restore the pledges of affection), is the only intelligible one; since it cannot be the love itself, but only the manifestation of love, that is here referred to. But the idea of “again” cannot be smuggled into the text by any such arbitrary distinction as this. There is nothing in the text to the effect that the husband had not ceased to love his wife, in spite of her adultery; and this is simply an inference drawn from Hos 2:11, through the identification of the prophet with Jehovah, and the tacit assumption that the prophet had withdrawn from Gomer the expressions of his love, of all which there is not a single syllable in Hos 1:1-11. This assumption, and the inference drawn from it, would only be admissible, if the identity of the woman, beloved by her husband and committing adultery, with the prophet’s wife Gomer, were an established fact. But so long as this is not proved, the argument merely moves in a circle, assuming the thing to be demonstrated as already proved. But even granting that “love” were equivalent to “love again,” or “manifest thy love again to a woman beloved of her husband, and committing adultery,” this could not mean the same things as “go to thy former wife, and prove to her by word and deed the continuance of thy love,” so long as, according to the simplest rules of logic, “a wife” is not equivalent to “thy wife.” And according to sound logical rules, the identity of the 'isshâh in Hos 3:1 and the Gomer of Hos 1:3 cannot be inferred from the fact that the expression used in Hos 3:1, is, “Go love a woman,” and not “Go take a wife,” or from the fact that in Hos 1:2 the woman is simply called a shore, not an adulteress, whereas in Hos 3:1 she is described as an adulteress, not as a whore. The words “love a woman,” as distinguished from “take a wife,” may indeed be understood, apart from the connection with Hos 1:2, as implying that the conclusion of a marriage is alluded to; but they can never denote “the restoration of a marriage bond that had existed before,” as Kurtz supposes. And the distinction between Hos 1:2, where the woman is described as “a woman of whoredom,” and Hos 3:1, where she is called “an adulteress,” points far more to a distinction between Gomer and the adulterous woman, than to their identity.

But Hos 3:2, “I bought her to me for fifteen pieces of silver,” etc., points even more than Hos 3:1 to a difference between the women in Hos 1:1-11 and Hos 3:1-5. The verb kârâh, to purchase or acquire by trading, presupposes that the woman had not yet been in the prophet’s possession. The only way in which Kurtz is able to evade this conclusion, is by taking the fifteen pieces of silver mentioned in Hos 3:2, not as the price paid by the prophet to purchase the woman as his wife, but in total disregard of ואמר אליה, in Hos 3:3, as the cost of her maintenance, which the prophet gave to the woman for the period of her detention, during which she was to sit, and not go with any man. But the arbitrary nature of this explanation is apparent at once. According to the reading of the words, the prophet bought the woman to himself for fifteen pieces of silver and an ephah and a half of barley, i.e., bought her to be his wife, and then said to her, “Thou shalt sit for me many days; thou shalt not play the harlot,” etc. There is not only not a word in Hos 3:1-5 about his having assigned her the amount stated for her maintenance; but it cannot be inferred from Hos 2:9, Hos 2:11, because there it is not the prophet’s wife who is referred to, but Israel personified as a harlot and adulteress. And that what is there affirmed concerning Israel cannot be applied without reserve to explain the symbolical description in Hos 3:1-5, is evident from the simple fact, that the conduct of Jehovah towards Israel is very differently described in ch. 2, from the course which the prophet is said to have observed towards his wife in Hos 3:3. In Hos 2:7, the adulterous woman (Israel) says, “I will go and return to my former husband, for then was it better with me than now;” and Jehovah replies to this (Hos 2:8-9), “Because she has not discovered that I gave her corn and new wine, etc.; therefore will I return, and take away my corn from her in the season thereof, and my wine,” etc. On the other hand, according to the view adopted by Kurtz, the prophet took his wife back again because she felt remorse, and assigned her the necessary maintenance for many days.

From all this it follows, that by the woman spoken of in Hos 3:1-5, we cannot understand the wife Gomer mentioned in Hos 1:1-11. The “wife beloved of the companion (i.e., of her husband), and committing adultery,” is a different person from the daughter of Diblathaim, by whom the prophet had three children (Hos 1:1-11). If, then, the prophet really contracted and consummated the marriage commanded by God, we must adopt the explanation already favoured by the earlier commentators, viz., that in the interval between Hos 1:1-11 and Hos 3:1-5 Gomer had either died, or been put away by her husband because she would not repent. But we are only warranted in adopting such a solution as this, provided that the assumption of a marriage consummated outwardly either has been or can be conclusively established. And as this is not the case, we are not at liberty to supply things at which the text does not even remotely hint. If, then, in accordance with the text, we must understand the divine commands in Hos 1:1-11 and Hos 3:1-5 as relating to two successive marriages on the part of the prophet with unchaste women, every probability is swept away that the command of God and its execution by the prophet fall within the sphere of external reality. For even if, in case of need, the first command, as explained above, could be vindicated as worthy of God, the same vindication would not apply to the command to contract a second marriage of a similar kind. The very end which God is supposed to have had in view in the command to contract such a marriage as this, could only be attained by one marriage. But if Hosea had no sooner dissolved the first marriage, than he proceeded to conclude a second with a person in still worse odour, no one would ever have believed that he did this also in obedience to the command of God. And the divine command itself to contract this second marriage, if it was intended to be actually consummated, would be quite irreconcilable with the holiness of God. For even if God could command a man to marry a harlot, for the purpose of rescuing her from her life of sin and reforming her, it would certainly be at variance with the divine holiness, to command the prophet to marry a person who had either broken the marriage vow already, or who would break it, notwithstanding her husband’s love; since God, as the Holy One, cannot possibly sanction adultery.This objection to the outward consummation of the prophet’s marriage cannot be deprived of its force by the remark made by the older Rivetus, to the effect that “things which are dishonourable in themselves, cannot be honourable in vision, or when merely imaginary.” For there is an essential difference between a merely symbolical representation, and the actual performance of anything. The instruction given to a prophet to set forth a sin in a symbolical form, for the purpose of impressing upon the hearts of the people its abominable character, and the punishment it deserved, is not at variance with the holiness of God; whereas the command to commit a sin would be. God, as the Holy One, cannot abolish the laws of morality, or command anything actually immoral, without contradicting Himself, or denying His own nature.

Consequently no other course is left to us, than the picture to ourselves Hosea’s marriages as internal events, i.e., as merely carried out in that inward and spiritual intuition in which the word of God was addressed to him; and this removes all the difficulties that beset the assumption of marriages contracted in outward reality. In occurrences which merely happened to a prophet in spiritual intercourse with God, not only would all reflections as to their being worthy or not worthy of God be absent, when the prophet related them to the people, for the purpose of impressing their meaning upon their hearts, inasmuch as it was simply their significance, which came into consideration and was to be laid to heart; but this would also be the case with the other difficulties to which the external view is exposed - such, for example, as the questions, why the prophet was to take not only a woman of whoredom, but children of whoredom also, when they are never referred to again in the course of the narrative; or what became of Gomer, whether she was dead, or had been put away, when the prophet was commanded the second time to love an adulterous woman - since the sign falls back behind the thing signified.

But if, according to this, we must regard the marriages enjoined upon the prophet as simply facts of inward experience, which took place in his own spiritual intuition, we must not set them down as nothing more than parables which he related to the people, or as poetical fictions, since such assumptions as these are at variance with the words themselves, and reduce the statement, “God said to Hosea,” to an unmeaning rhetorical phrase. The inward experience has quite as much reality and truth as the outward; whereas a parable or a poetical fiction has simply a certain truth, so far as the subjective imagination is concerned, but no reality.

Hos 1:1 contains the heading to the whole of the book of Hosea, the contents of which have already been discussed in the Introduction, and defended against the objections that have been raised, so that there is no tenable ground for refusing to admit its integrity and genuineness. The techillath dibber-Yehōvâh with which Hos 1:2 introduces the prophecy, necessarily presupposes a heading announcing the period of the prophet’s ministry; and the “twisted, un-Hebrew expression,” which Hitzig properly finds to be so objectionable in the translation, “in the days of Jeroboam, etc., was the commencement of Jehovah’s speaking,” etc., does not prove that the heading is spurious, but simply that Hitzig’s construction is false, i.e., that techillath dibber-Yehōvâh is not in apposition to Hos 1:1, but the heading in Hos 1:1 contains an independent statement; whilst the notice as to time, with which Hos 1:2 opens, does not belong to the heading of the whole book, but simply to the prophecy which follows in Hosea 1-3.

ISRAEL THE ADULTERESS, AND HER CHILDREN. — CHAP. I. 2-II. 3.

Hos 1:2

For the purpose of depicting before the eyes of the sinful people the judgment to which Israel has exposed itself through its apostasy from the Lord, Hosea is to marry a prostitute, and beget children by her, whose names are so appointed by Jehovah as to point out the evil fruits of the departure from God. Hos 1:2. “At first, when Jehovah spake to Hosea, Jehovah said to him, God, take thee a wife of whoredom, and children of whoredom; for whoring the land whoreth away from Jehovah.” The marriage which the prophet is commanded to contract, is to set forth the fact that the kingdom of Israel has fallen away from the Lord its God, and is sunken in idolatry. Hosea is to commence his prophetic labours by exhibiting this fact. תּחלּת דּבּר יי: literally, “at the commencement of 'Jehovah spake,'” i.e., at the commencement of Jehovah’s speaking (dibber is not an infinitive, but a perfect, and techillath an accusative of time (Ges. §118, 2); and through the constructive the following clause is subordinated to techillath as a substantive idea: see Ges. §123, 3, Anm. 1; Ewald, §332, c.). דּבּר with ב, not to speak to a person, or through any one (ב is not = אל), but to speak with (lit., in) a person, expressive of the inwardness or urgency of the speaking (cf. Num 12:6, Num 12:8; Hab 2:1; Zec 1:9, etc.). “Take to thyself:” i.e., marry (a wife). אשׁת זנוּנים is stronger than זונה. A woman of whoredom, is a woman whose business or means of livelihood consists in prostitution. Along with the woman, Hosea is to take children of prostitution as well. The meaning of this is, of course, not that he is first of all to take the woman, and then beget children of prostitution by her, which would require that the two objects should be connected with קח per zeugma, in the sense of “accipe uxorem et suscipe ex ea liberos” (Drus.), or “sume tibi uxorem forn. et fac tibi filios forn.” (Vulg.). The children begotten by the prophet from a married harlot-wife, could not be called yaldē zenūnı̄m, since they were not illegitimate children, but legitimate children of the prophet himself; nor is the assumption, that the three children born by the woman, according to Hos 1:3, Hos 1:6, Hos 1:8, were born in adultery, and that the prophet was not their father, in harmony with Hos 1:3, “he took Gomer, and she conceived and bare him a son.” Nor can this mode of escaping from the difficulty, which is quite at variance with the text, be vindicated by an appeal to the connection between the figure and the fact. For though this connection “necessarily requires that both the children and the mother should stand in the same relation of estrangement from the lawful husband and father,” as Hengstenberg argues; it neither requires that we should assume that the mother had been a chaste virgin before her marriage to the prophet, nor that the children whom she bare to her husband were begotten in adultery, and merely palmed off upon the prophet as his own. The marriage which the prophet was to contract, was simply intended to symbolize the relation already existing between Jehovah and Israel, and not the way in which it had come into existence. The “wife of whoredoms” does not represent the nation of Israel in its virgin state at the conclusion of the covenant at Sinai, but the nation of the ten tribes in its relation to Jehovah at the time of the prophet himself, when the nation, considered as a whole, had become a wife of whoredom, and in its several members resembled children of whoredom. The reference to the children of whoredom, along with the wife of whoredom, indicates unquestionably à priori, that the divine command did not contemplate an actual and outward marriage, but simply a symbolical representation of the relation in which the idolatrous Israelites were then standing to the Lord their God. The explanatory clause, “for the land whoreth,” etc., clearly points to this. הארץ, “the land,” for the population of the land (cf. Hos 4:1). זנה מאחרי יי, to whore from Jehovah, i.e., to fall away from Him (see at Hos 4:12).

Hos 1:3 “And he went and took Gomer, the daughter of Diblaim; and she conceived, and bare him a son.” Gomer does indeed occur in Gen 10:2-3, as the name of a people; but we never meet with it as the name of either a man or a woman, and judging from the analogy of the names of her children, it is chosen with reference to the meaning of the word itself. Gomer signifies perfection, completion in a passive sense, and is not meant to indicate destruction or death (Chald. Marck), but the fact that the woman was thoroughly perfected in her whoredom, or that she had gone to the furthest length in prostitution. Diblaim, also, does not occur again as a proper name, except in the names of Moabitish places in Num 33:46 (‛Almon-diblathaim) and Jer 48:22 (Beth-diblathaim); it is formed from debhēlâh, like the form 'Ephraim, and in the sense of debhēlı̄m, fig-cakes. “Daughter of fig-cakes,” equivalent to liking fig-cakes, in the same sense as “loving grape-cakes” in Hos 3:1, viz., deliciis dedita.This is essentially the interpretation given by Jerome: “Therefore is a wife taken out of Israel by Hosea, as the type of the Lord and Saviour, viz., one accomplished in fornication, and a perfect daughter of pleasure (filia voluptatis), which seems so sweet and pleasant to those who enjoy it.”

The symbolical interpretation of these names is not affected by the fact that they are not explained, like those of the children in Hos 1:4., since this may be accounted for very simply from the circumstance, that the woman does not now receive the names for the first time, but that she had them at the time when the prophet married her.

Hos 1:4 “And Jehovah said to him, Call his name Jezreel; for yet a little, and I visit the blood of Jezreel upon the house of Jehu, and put an end to the kingdom of the house of Israel.” The prophet is directed by God as to the names to be given to his children, because the children, as the fruit of the marriage, as well as the marriage itself, are instructive signs for the idolatrous Israel of the ten tribes. The first son is named Jezreel, after the fruitful plain of Jezreel on the north side of the Kishon (see at Jos 17:16); not, however, with any reference to the appellative meaning of the name, viz., “God sows,” which is first of all alluded to in the announcement of salvation in Hosea 2:24-25, but, as the explanation which follows clearly shows, on account of the historical importance which this plain possessed for Israel, and that not merely as the place where the last penal judgment of God was executed in the kingdom of Israel, as Hengstenberg supposes, but on account of the blood-guiltiness of Jezreel, i.e., because Israel had there contracted such blood-guiltiness as was now speedily to be avenged upon the house of Jehu. At the city of Jezreel, which stood in this plain, Ahab had previously filled up the measure of his sin by the ruthless murder of Naboth, and had thus brought upon himself that blood-guiltiness for which he had been threatened with the extermination of all his house (1Ki 21:19.). Then, in order to avenge the blood of all His servants the prophets, which Ahab and Jezebel had shed, the Lord directed Elisha to anoint Jehu king, with a commission to destroy the whole of Ahab’s house (2Ki 9:1.). Jehu obeyed this command. Not only did he slay the son of Ahab, viz., king Koram, and cause his body to be thrown upon the portion of land belonging to Naboth the Jezreelite, appealing at the same time to the word of the Lord (2Ki 9:21-26), but he also executed the divine judgment upon Jezebel, upon the seventy sons of Ahab, and upon all the rest of the house of Ahab (2 Kings 9:30-10:17), and received the following promise from Jehovah in consequence: “Because thou hast done well in executing that which is right in mine eyes, because thou hast done to the house of Ahab according to all that was in mine heart, sons of thine of the fourth generation shall sit upon the throne of Israel” (2Ki 10:30). It is evident from this that the blood-guiltiness of Jezreel, which was to be avenged upon the house of Jehu, is not to be sought for in the fact that Jehu had there exterminated the house of Ahab; nor, as Hitzig supposes, in the fact that he had not contented himself with slaying Joram and Jezebel, but had also put Ahaziah of Judah and his brethren to death (2Ki 9:27; 2Ki 10:14), and directed the massacre described in 2Ki 10:11. For an act which God praises, and for which He gives a promise to the performer, cannot be in itself an act of blood-guiltiness. And the slaughter of Ahaziah and his brethren by Jehu, though not expressly commanded, is not actually blamed in the historical account, because the royal family of Judah had been drawn into the ungodliness of the house of Ahab, through its connection by marriage with that dynasty; and Ahaziah and his brethren, as the sons of Athaliah, a daughter of Ahab, belonged both in descent and disposition to the house of Ahab (2Ki 8:18, 2Ki 8:26-27), so that, according to divine appointment, they were to perish with it. Many expositors, therefore, understand by “the blood of Jezreel,” simply the many acts of unrighteousness and cruelty which the descendants of Jehu had committed in Jezreel, or “the grievous sins of all kinds committed in the palace, the city, and the nation generally, which were to be expiated by blood, and demanded as it were the punishment of bloodshed” (Marck). But we have no warrant for generalizing the idea of demē in this way; more especially as the assumption upon which the explanation is founded, viz., that Jezreel was the royal residence of the kings of the house of Jehu, not only cannot be sustained, but is at variance with 2Ki 15:8, 2Ki 15:13, where Samaria is unquestionably described as the royal residence in the times of Jeroboam II and his son Zechariah. The blood-guiltinesses (demē) at Jezreel can only be those which Jehu contracted at Jezreel, viz., the deeds of blood recorded in 2 Kings 9 and 10, by which Jehu opened the way for himself to the throne, since there are no others mentioned.

The apparent discrepancy, however, that whereas the extermination of the royal family of Ahab by Jehu is commended by God in the second book of Kings, and Jehu is promised the possession of the throne even to the fourth generation of this sons in consequence, in the passage before us the very same act is charged against him as an act of blood-guiltiness that has to be punished, may be solved very simply by distinguishing between the act in itself, and the motive by which Jehu was instigated. In itself, i.e., regarded as the fulfilment of the divine command, the extermination of the family of Ahab was an act by which Jehu could not render himself criminal. But even things desired or commanded by God may becomes crimes in the case of the performer of them, when he is not simply carrying out the Lord’s will as the servant of God, but suffers himself to be actuated by evil and selfish motives, that is to say, when he abuses the divine command, and makes it the mere cloak for the lusts of his own evil heart. That Jehu was actuated by such motives as this, is evident enough from the verdict of the historian in 2Ki 10:29, 2Ki 10:31, that Jehu did indeed exterminate Baal out of Israel, but that he did not depart from the sins of Jeroboam the son of Nebat, from the golden calves at Bethel and Dan, to walk in the law of Jehovah the God of Israel with all his heart. “The massacre, therefore,” as Calvin has very correctly affirmed, “was a crime so far as Jehu was concerned, but with God it was righteous vengeance.” Even if Jehu did not make use of the divine command as a mere pretext for carrying out the plans of his own ambitious heart, the massacre itself became an act of blood-guiltiness that called for vengeance, from the fact that he did not take heed to walk in the law of God with all his heart, but continued the worship of the calves, that fundamental sin of all the kings of the ten tribes. For this reason, the possession of the throne was only promised to him with a restriction to sons of the fourth generation. On the other hand, it is no argument against this, that “the act referred to cannot be regarded as the chief crime of Jehu and his house,” or that “the bloody act, to which the house of Jehu owed its elevation, never appears elsewhere as the cause of the catastrophe which befall this houses; but in the case of all the members of his family, the only sin to which prominence is given in the books of Kings, is that they did not depart from the sins of Jeroboam (2Ki 13:2, 2Ki 13:11; 2Ki 14:24; 2Ki 15:9)” (Hengstenberg). For even though this sin in connection with religion may be the only one mentioned in the books of Kings, according to the plan of the author of those books, and though this may really have been the principal act of sin; it was through that sin that the bloody deeds of Jehu became such a crime as cried to heaven for vengeance, like the sin of Ahab, and such an one also as Hosea could describe as the blood-guiltiness of Jezreel, which the Lord would avenge upon the house of Jehu at Jezreel, since the object in this case was not to enumerate all the sins of Israel, and the fact that the apostasy of the ten tribes, which is condemned in the book of Kings as the sin of Jeroboam, is represented here under the image of whoredom, shows very clearly that the evil root alone is indicated, out of which all the sins sprang that rendered the kingdom ripe for destruction. Consequently, it is not merely the fall of the existing dynasty which is threatened here, but also the suppression of the kingdom of Israel. The “kingdom of the house of Israel” is obviously not the sovereignty of the house of Jehu in Israel, but the regal sovereignty in Israel. And to this the Lord will put an end מעט, i.e., in a short time. The extermination of the house of Jehu occurred not long after the death of Jeroboam, when his son was murdered in connection with Shallum’s conspiracy (2Ki 15:8.). And the strength of the kingdom was also paralyzed when the house of Jehu fell, although fifty years elapsed before its complete destruction. For of the five kings who followed Zechariah, only one, viz., Menahem, died a natural death, and was succeeded by his son. The rest were all dethroned and murdered by conspirators, so that the overthrow of the house of Jehu may very well be called “the beginning of the end, the commencement of the process of decomposition” (Hengstenberg: compare the remarks on 2Ki 15:10.).

Hos 1:5-6 “And it cometh to pass in that day, that I break in pieces the bow of Israel in the valley of Jezreel.” The indication of time, “in that day,” refers not to the overthrow of the house of Jehu, but to the breaking up of the kingdom of Israel, by which it was followed. The bow of Israel, i.e., its might (for the bow, as the principal weapon employed in war, is a synecdochical epithet, used to denote the whole of the military force upon which the continued existence of the kingdom depended (Jer 49:35), and is also a symbol of strength generally; vid., Gen 49:24; 1Sa 2:4), is to be broken to pieces in the valley of Jezreel. The paronomasia between Israel and Jezreel is here unmistakeable. And here again Jezreel is not introduced with any allusion to its appellative signification, i.e., so that the mention of the name itself is intended to indicate the dispersion or breaking up of the nation, but simply with reference to its natural character, as the great plain in which, from time immemorial, even down to the most recent period, all the great battles have been fought for the possession of the land (cf. v. Raumer, Pal. pp. 40, 41). The nation which the Lord had appointed to be the instrument of His judgment is not mentioned here. But the fulfilment shows that the Assyrians are intended, although the brief historical account given in the books of Kings does not notice the place in which the Assyrians gained the decisive victory over Israel; and the statement made by Jerome, to the effect that it was in the valley of Jezreel, is probably simply an inference drawn from this passage.

With the name of the first child, Jezreel, the prophet had, as it were with a single stroke, set before the king and the kingdom generally the destruction that awaited them. In order, however, to give further keenness to this threat, and cut off every hope of deliverance, he now announces two other births. 1Sa 2:6. “And she conceived again, and bare a daughter. And He (Jehovah) said to him, Call her name Unfavoured; for I will no more favour the house of Israel, that I should forgive them.” The second birth is a female one, not in order to symbolize a more degenerate race, or the greater need of help on the part of the nation, but to get a name answering to the idea, and to set forth, under the figure of sons and daughters, the totality of the nation, both men and women. Lō' ruchâmâh, lit., she is not favoured; for ruchâmâh is hardly a participle with the מ dropped, since לא is never found in close connection with the participle (Ewald, §320, c.), but rather the third pers. perf. fem. in the pausal form. The child receives this name to indicate that the Lord will not continue (אוסיך) to show compassion towards the rebellious nation, as He hitherto has done, even under Jeroboam II (2Ki 13:23). For the purpose of strengthening לא ארחם, the clause כּי נשׂא וגו is added. This can hardly be understood in any other way than in the sense of נשׂא עון ל, viz., to take away sin or guilt, i.e., to forgive it (cf. Gen 18:24, Gen 18:26, etc.). The explanation, “I will take away from them, sc. everything” (Hengstenberg), has no tenable support in Hos 5:14, because there the object to be supplied is contained in the context, and here this is not the case.

Hos 1:7 “And I will favour the house of Judah, and save them through Jehovah their God; and I will not save them through bow, and sword, and war, through horses and through horsemen.” By a reference to the opposite lot awaiting Judah, all false trust in the mercy of God is taken away from the Israelites. From the fact that deliverance is promised to the kingdom of Judah through Jehovah its God, Israel is to learn that Jehovah is no longer its own God, but that He has dissolved His covenant with the idolatrous race. The expression, “through Jehovah their God,” instead of the pronoun “through me” (as, for example, in Gen 19:24), is introduced with special emphasis, to show that Jehovah only extends His almighty help to those who acknowledge and worship Him as their God.“The antithesis is to be preserved here between false gods and Jehovah, who was the God of the house of Judah. For it is just as if the prophet had said: Ye do indeed put forward the name of God; but ye worship the devil, and not God. For ye have no part in Jehovah, i.e., in that God who is the Creator of heaven and earth. For He dwells in His temple; He has bound up His faith with David,” etc. - Calvin.

And what follows, viz., “I will not save them by bow,” etc., also serves to sharpen the punishment with which the Israelites are threatened; for it not only implies that the Lord does not stand in need of weapons of war and military force, in order to help and save, but that these earthly resources, on which Israel relied (Hos 10:13), could afford no defence or deliverance from the enemies who would come upon it. Milchâmâh, “war,” in connection with bow and sword, does not stand for weapons of war, but “embraces everything belonging to war - the skill of the commanders, the bravery of heroes, the strength of the army itself, and so forth” (Hengstenberg). Horses and horsemen are specially mentioned, because they constituted the main strength of an army at that time. Lastly, whilst the threat against Israel, and the promise made to Judah, refer primarily, as Hos 2:1-3 clearly show, to the time immediately approaching, when the judgment was to burst upon the kingdom of the ten tribes, that is to say, to that attack upon Israel and Judah on the part of the imperial power of Assyria, to which Israel succumbed, whilst Judah was miraculously delivered (2 Kings 19; Isa 37:1); it has also a meaning which applies to all times, namely, that whoever forsakes the living God, will fall into destruction, and cannot reckon upon the mercy of God in the time of need.

Hos 1:8-9 “And she weaned Unfavoured, and conceived, and bare a son. And He said, Call his name Not-my-people; for ye are not my people, and I will not be yours.” If weaning is mentioned not merely for the sake of varying the expression, but with a deliberate meaning, it certainly cannot indicate the continued patience of God with the rebellious nation, as Calvin supposes, but rather implies the uninterrupted succession of the calamities set forth by the names of the children. As soon as the Lord ceases to compassionate the rebellious tribes, the state of rejection ensues, so that they are no longer “my people,” and Jehovah belongs to them no more. In the last clause, the words pass with emphasis into the second person, or direct address, “I will not be to you,” i.e., will no more belong to you (cf. Psa 118:6; Exo 19:5; Eze 16:8). We need not supply 'Elohim here, and we may not weaken לא אהיה לכם into “no more help you, or come to your aid.” For the fulfilment, see 2Ki 17:18.

Hos 1:10-11

Hebrew_Bible_2:1-3). To the symbolical action, which depicts the judgment that falls blow after blow upon the ten tribes, issuing in the destruction of the kingdom, and the banishment of its inhabitants, there is now appended, quite abruptly, the saving announcement of the final restoration of those who turn to the Lord.The division adopted in the Hebrew text, where these verses are separated from the preceding ones, and joined to the next verse, is opposed to the general arrangement of the prophetic proclamations, which always begin with reproving the sins, then describe the punishment or judgment, and close with the announcement of salvation. The division adopted by the lxx and Vulg., and followed by Luther (and Eng. ver.: Tr.), in which these two verses form part of the first chapter, and the new chapter is made to commence with Hos 1:3 (of the Hebrew), on account of its similarity to Hos 1:4, is still more unsuitable, since this severs the close connection between the subject-matter of Hos 1:2 and that of Hos 1:3 in the most unnatural way. Hos 1:10 (Hebrew_Bible_2:1). “And the number of the sons of Israel will be as the sand of the sea, which is not measured and not counted; and it will come to pass at the place where men say to them, Ye are not my people, it will be said to them, Sons of the living God.” It might appear as though the promise made to the patriarchs, of the innumerable increase of Israel, were abolished by the rejection of the ten tribes of Israel predicted here. But this appearance, which might confirm the ungodly in their false security, is met by the proclamation of salvation, which we must connect by means of a “nevertheless” with the preceding announcement of punishment. The almost verbal agreement between this announcement of salvation and the patriarchal promises, more especially in Gen 22:17 and Gen 32:13, does indeed naturally suggest the idea, that by the “sons of Israel,” whose innumerable increase is here predicted, we are to understand all the descendants of Jacob or of Israel as a whole. But if we notice the second clause, according to which those who are called “not-my-people” will then be called “sons of the living God;” and still more, if we observe the distinction drawn between the sons of Israel and the sons of Judah in Gen 32:11, this idea is proved to be quite untenable, since the “sons of Israel” can only be the ten tribes. We must assume, therefore, that the prophet had in his mind only one portion of the entire nation, namely, the one with which alone he was here concerned, and that he proclaims that, even with regard to this, the promise in question will one day be fulfilled. In what way, is stated in the second clause. At the place where (בּלמקום אשׁר does not mean “instead of” or “in the place of,” as the Latin loco does; cf. Lev 4:24, Lev 4:33; Jer 22:12; Ezekiel 21:35; Neh 4:14) men called them Lō'-‛ammı̄, they shall be called sons of the living God. This place must be either Palestine, where their rejection was declared by means of this name, or the land of exile, where this name became an actual truth. The correctness of the latter view, which is the one given in the Chaldee, is proved by Gen 32:11, where their coming up out of the land of exile is spoken of, from which it is evident that the change is to take place in exile. Jehovah is called El chai, the living God, in opposition to the idols which idolatrous Israel had made for itself; and “sons of the living God” expresses the thought, that Israel would come again into the right relation to the true God, and reach the goal of its divine calling. For the whole nation was called and elevated into the position of sons of Jehovah, through its reception into the covenant with the Lord (compare Deu 14:1; Deu 32:19, with Exo 4:22).

Hosea

I. We have now before us the twelve minor prophets, which some of the ancients, in reckoning up the books of the Old Testament, put all together, and reckon but as one book. They are called the minor prophets, not because their writings are of any less authority or usefulness than those of the greater prophets, or as if these prophets were less in God's account or might be so in ours than the other, but only because they are shorter, and less in bulk, than the other. We have reason to think that these prophets preached as much as the others, but that they did not write so much, nor is so much of their preaching kept upon record. Many excellent prophets wrote nothing, and others but little, who yet were very useful in their day. And so in the Christian church there have been many burning and shining lights, who are not known to posterity by their writings, and yet were no way inferior in gifts, and graces, and serviceableness to their own generation, than those who are; and some who have left but little behind them, and make no great figure among authors, were yet as valuable men as the more voluminous writers. These twelve small prophets, Josephus says, were put into one volume by the men of the great synagogue in Ezra's time, of which learned and pious body of men the last three of these twelve prophets are supposed to have been themselves members. These are what remained of the scattered pieces of inspired writing. Antiquaries value the fragmenta veterum—the fragments of antiquity; these are the fragments of prophecy, which are carefully gathered up by the divine Providence and the care of the church, that nothing might be lost, as St. Paul's short epistles after his long ones. The son of Sirach speaks of these twelve prophets with honour, as men that strengthened Jacob, Ecclus. xlix. 10. Nine of these prophets prophesied before the captivity, and the last three after the return of the Jews to their own land. Some difference there is in the order of these books. We place them as the ancient Hebrew did; and all agree to put Hosea first; but the ancient thing is not material. And, if we covet to place them according to their seniority, as to some of them we shall find no certainty.

II. We have before us the prophecy of Hosea, who was the first of all the writing prophets, being raised up somewhat before the time of Isaiah. The ancients say, He was of Bethshemesh, and of the tribe of Issachar. He continued very long a prophet; the Jews reckoned that he prophesied nearly fourscore and ten years; so that, as Jerome observes, he prophesied of the destruction of the kingdom of the ten tribes when it was at a great distance, and lived himself to see and lament it, and to improve it when it was over, for warning to its sister kingdom. The scope of his prophecy is to discover sin, and to denounce the judgments of God against a people that would not be reformed. The style is very concise and sententious, above any of the prophets; and in some places it seems to be like the book of Proverbs, without connexion, and rather to be called Hosea's sayings than Hosea's sermons. And a weighty adage may sometimes do more service than a laboured discourse. Huetius observes that many passages in the prophecies of Jeremiah and Ezekiel seem to refer to, and to be borrowed from, the prophet Hosea, who wrote a good while before them. As Jer. vii. 34; xvi. 9; xxv. 10; and Ezek. xxvi. 13, speak the same with Hos. ii. 11; so Ezek. xvi. 16, &c., is taken from Hos. ii. 8. And that promise of serving the Lord their God, and David their king, Jer. xxx. 8, 9. Ezek. xxxiv. 23, Hosea had before, ch. iii. 5. And Ezek. xix. 12 is taken from Hos. xiii. 15. Thus one prophet confirms and corroborates another; and all these worketh that one and the self-same Spirit.

The mind of God is revealed to this prophet, and by him to the people, in the first three chapters, by signs and types, but afterwards only by discourse. In this chapter we have, I. The general title of the whole book, ver. 1. II. Some particular instructions which he was ordered to give to the people of God. 1. He must convince them of their sin in going a whoring from God, by marrying a wife of whoredoms, ver. 2, 3. 2. He must foretel the ruin coming upon them for their sin, in the names of his sons, which signified God's disowning and abandoning them, ver. 4-6, 8, 9. 3. He must speak comfortable to the kingdom of Judah, which still retained the pure worship of God, and assure them of the salvation of the Lord, ver. 7. 4. He must give an intimation of the great mercy God had in store both for Israel and Judah, in the latter days (ver. 10, 11), for in this prophecy many precious promises of mercy are mixed with the threatenings of wrath.

The Time of Hosea's Prophecy. (b. c. 768.)

1 The word of the Lord that came unto Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.

1. Here is the prophet's name and surname; which he himself, as other prophets, prefixes to his prophecy, for the satisfaction of all that he is ready to attest what he writes to be of God; he sets his hand to it, as that which he will stand by. His name, Hosea, or Hosea (for it is the very same with Joshua's original name), signifies a saviour; for prophets were instruments of salvation to the people of God, so are faithful ministers; they help to save many a soul from death, by saving it from sin. his surname was Ben-Beeri, or the son of Beeri. As with us now, so with them then, some had their surname from their place, as Micah the Morashite, Nahum the Elkoshite; others from their parents, as Joel the son of Bethuel, and here Hosea the son of Beeri. And perhaps they made use of that distinction when the eminence of their parents was such as would bring honour upon them; but it is a groundless conceit of the Jews that where a prophet's father is names he also was a prophet. Beeri signifies a well, which may put us in mind of the fountain of life and living waters from which prophets are drawn and must be continually drawing. 2. Here are his authority and commission: The word of the Lord came to him. It was to him; it came with power and efficacy to him; it was revealed to him as a real thing, and not a fancy or imagination of his own, in some such way as God then discovered himself to his servants the prophets. What he said and wrote was by divine inspiration; it was by the word of the Lord, as St. Paul speaks concerning that which he had purely by revelation, 1 Thess. iv. 15. Therefore this book was always received among the canonical books of the Old Testament, which is confirmed by what is quoted out of it in the New Testament, Matt. ii. 15; ix. 13; xii. 7; Rom. ix. 25, 26; 1 Pet. ii. 10. For the word of the Lord endures for ever. 3. Here is a particular account of the times in which he prophesied—in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel. We have only this general date of his prophecy; and not the date of any particular part of it, as, before, in Isaiah, Jeremiah, Ezekiel, and Daniel, and, afterwards, in Haggai and Zechariah. Here is only one king of Israel named, though there were many more within this time, because, having mentioned the kings of Judah, there was no necessity of naming the other; and, they being all wicked, he took no pleasure in naming them, nor would do them the honour. Now by this account here given of the several reigns in which Hosea prophesied (and it should seem the word of the Lord still came to him, more or less, at times, throughout all these reigns) it appears, (1.) That he prophesied a long time, that he began when he was very young, which gave him the advantage of strength and sprightliness, and that he continued at his work till he was very old, which gave him the advantage of experience and authority. It was a great honour to him to be thus long employed in such good work, and a great mercy to the people to have a minister so long among them that so well knew their state, and naturally cared for it, one they had been long used to and who therefore was the more likely to be useful to them. And yet, for aught that appears, he did but little good among them; the longer they enjoyed him the less they regarded him; they despised his youth first, and afterwards his age. (2.) That he passed through a variety of conditions. Some of these kings were very good, and, it is likely, countenanced and encouraged him; others were very bad, who (we may suppose) frowned upon him and discouraged him; and yet he was still the same. God's ministers must expect to pass through honour and dishonour, evil report and good report, and must resolve in both to hold fast their integrity and keep close to their work. (3.) That he began to prophesy at a time when the judgments of God were abroad, when God was himself contending in a more immediate way with that sinful people, who fell into the hands of the Lord, before they were turned over into the hands of man; for in the days of Uzziah, and of Jeroboam his contemporary, the dreadful earthquake was, mentioned Zech. xiv. 5 and Amos i. 1. And then was the plague of locusts, Joel i. 2-4; Amos vii. 1; Hos. iv. 3. The rod of God is sent to enforce the word and the word of God is sent to explain the rod, yet neither prevails till God by his Spirit opens the ear to instruction and discipline. (4.) That he began to prophesy in Israel at a time when their kingdom was in a flourishing prosperous condition, for so it was in the reign of Jeroboam the second, as we find 2 Kings xiv. 25, He restored the coast of Israel, and God saved them by his hand; yet then Hosea boldly tells them of their sins and foretels their destruction. Men are not to be flattered in their sinful ways because they prosper in the world, but even then must be faithfully reproved, and plainly told that their prosperity will not be their security, nor will it last long if they go on still in their trespasses.

The Prophet's Marriage; Threatenings against Israel; Intimation of Mercy to Judah. (b. c.  768.)

2 The beginning of the word of the Lord by Hosea. And the Lord said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, departing from the Lord . 3 So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son. 4 And the Lord said unto him, Call his name Jezreel; for yet 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. 5 And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel. 6 And she conceived again, and bare a daughter. And God said unto him, Call her name Lo-ruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away. 7 But I will have mercy upon the house of Judah, and will 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.

These words, The beginning of the word of the Lord by Hosea, may refer either, 1. To that glorious set of prophets which was raised up about this time. About this time there lived and prophesied Joel, Amos, Micah, Jonah, Obadiah, and Isaiah; but Hosea was the first of them that foretold the destruction of Israel; the beginning of this word of the Lord was by him. We read in the history of this Jeroboam here named (2 Kings xiv. 27) that the Lord had not yet said he would blot out the name of Israel, but soon after he said he would, and Hosea was the man that began to say it, which made it so much the harder task to him, to be the first that should carry an unpleasing message and some time before any were raised up to second him. Or, rather, 2. To Hosea's own prophecies. This was the first message God sent him upon to this people, to tell them that they were an evil and an adulterous generation. He might have desired to be excused from dealing so roughly with them till he had gained authority and reputation, and some interest in their affections. No; he must begin with this, that they might know what to expect from a prophet of the Lord. Nay, he must not only preach this to them, but he must write it, and publish it, and leave it upon record as a witness against them. Now here,

I. The prophet must, as it were in a looking-glass, show them their sin, and show it to be exceedingly sinful, exceedingly hateful. The prophet is ordered to take unto him a wife of whoredoms and children of whoredoms, v. 2. And he did so, v. 3. He married a woman of ill fame, Gomer the daughter of Diblaim, not one that had been married and had committed adultery, for then she must have been put to death, but one that had lived scandalously in the single state. To marry such a one was not malum in se—evil in itself, but only malum per accidens—incidentally an evil, not prudent, decent, or expedient, and therefore forbidden to the priests, and which, if it were really done, would be an affliction to the prophet (it is threatened as a curse on Amaziah that his wife should be a harlot, Amos vii. 17), but not a sin when God commanded it for a holy end; nay, if commanded, it was his duty, and he must trust God with his reputation. But most commentators think that it was done in vision, or that it is no more than a parable; and that was a way of teaching commonly used among the ancients, particularly prophets; what they meant of others they transferred to themselves in a figure, as St. Paul speaks, 1 Cor. iv. 6. He must take a wife of whoredoms, and have such children by her as every one would suspect, though born in wedlock, to be children of whoredoms, begotten in adultery, because it is too common for those who have lived lewdly in the single state to live no better in the married state. "Now" (saith God) "Hosea, this people is to me such a dishonour, and such a grief and vexation, as a wife of whoredoms and children of whoredoms would be to thee. For the land has committed great whoredoms." In all instances of wickedness they had departed from the Lord; but their idolatry especially is the whoredom they are here charged with. Giving that glory to any creature which is due to God alone is such an injury and affront to God as for a wife to embrace the bosom of a stranger is to her husband. It is especially so in those that have made a profession of religion, and have been taken into covenant with God; it is breaking the marriage-bond; it is a heinous odious sin, and, as much as any thing, besots the mind and takes away the heart. Idolatry is great whoredom, worse than any other; it is departing from the Lord, to whom we lie under greater obligations than any wife does or can do to her husband. The land has committed whoredom; it is not here and there a particular person that is guilty of idolatry, but the whole land is polluted with it; the sin has become national, the disease epidemical. What an odious thing would it be for the prophet, a holy man, to have a whorish wife, and children whorish like her! What an exercise would it be of his patience, and, if she persisted in it, what could be expected but that he should give her a bill of divorce! And is it not then much more offensive to the holy God to have such a people as this to be called by his name and have a place in his house? How great is his patience with them! And how justly may he cast them off! It was as if he should have married Gomer the daughter of Diblaim, who probably was at that time a noted harlot. The land of Israel was like Gomer the daughter of Diblaim. Gomer signifies corruption; Diblaim signifies two cakes, or lumps of figs; this denotes that Israel was near to ruin, and that their luxury and sensuality were the cause of it. They were as the evil figs that could not be eaten, they were so evil. It intimates sin to be the daughter of plenty and destruction the daughter of the abuse of plenty. Some give this sense of the command here given to the prophet: "Go, take thee a wife of whoredoms, for, if thou shouldst go to seek for an honest modest woman, thou wouldst not find any such, for the whole land, and all the people of it, are given to whoredom, the usual concomitant of idolatry."

II. The prophet must, as it were through a perspective glass, show them their ruin; and this he does in the names given to the children born of this adulteress; for as lust, when it has conceived, brings forth sin, so sin, when it is finished, brings forth death.

1. He foretels the fall of the royal family in the name he is appointed to give to his first child, which was a son: Call his name Jezreel, v. 4. We find that the prophet Isaiah gave prophetical names to his children (Isa. vii. 3; viii. 3), so this prophet here. Jezreel signifies the seed of God (so they should have been); but it signifies also the scattered of God; they shall be as sheep on the mountains that have no shepherds. Call them not Israel, which signifies dominion, they have lost all the honour of that name; but call them Jezreel, which signifies dispersion, for those that have departed from the Lord will wander endlessly. Hitherto they have been scattered as seek; let them now be scattered as chaff. Jezreel was the name of one of the royal seats of the kings of Israel; it was a beautiful city, seated in a pleasant valley, and it is with allusion to that city that this child is called Jezreel, for yet a little while and I will avenge the blood of Jezreel upon the house of Jehu, from whom the present king, Jeroboam, was lineally descended. The house of Jehu smarted for the sins of Jehu, for God often lays up men's iniquity for their children and visits it upon them. It is the kingdom of the house of Israel, which may be meant either of the present royal family, that of Jehu, which God did quickly cause to cease (for the son of this Jeroboam, Zechariah, reigned but six months, and he was the last of Jehu's race), or of the whole kingdom in general, which continued corrupt and wicked, and which was made to cease in the reign of Hoshea, about seventy years after; and with God that is but a little while. Note, Note, Neither the pomp of kings nor the power of kingdoms can secure them from God's destroying judgments, if they continue to rebel against him. (2.) What is the ground of this controversy: I will revenge the blood of Jezreel upon the house of Jehu, the blood which Jehu shed at Jezreel, when by commission from God and in obedience to his command, he utterly destroyed the house of Ahab, and all that were in alliance with it, with all the worshippers of Baal. God approved of what he did (2 Kings x. 30): Thou has done well in executing that which is right in my eyes; and yet here God will avenge that blood upon the house of Jehu, when the time has expired during which it was promised that his family should reign, even to the fourth generation. But how comes the same action to be both rewarded and punished? Very justly; the matter of it was good; it was the execution of a righteous sentence passed upon the house of Ahab, and, as such, it was rewarded; but Jehu did it not in a right manner; he aimed at his own advancement, not at the glory of God, and mingled his own resentments with the execution of God's justice. He did it with a malice against the sinners, but not with any antipathy to the sin; for he kept up the worship of the golden calves, and took no heed to walk in the law of God, 2 Kings x. 31. And therefore when the measure of the iniquity of his house was full, and God came to reckon with them, the first article in the account is (and, being first, it is put for all the rest) for the blood of the house of Ahab, here called the blood of Jezreel. Thus when the house of Baasha was rooted out it was because he did like the house of Jeroboam, and because he killed him, 1 Kings xvi. 7. Note, Those that are entrusted with the administration of justice are concerned to see to it that they do it from a right principle and with a right intention, and that they do not themselves live in those sins which they punish in others, lest even their just executions should be reckoned for, another day, as little less than murders. (3.) How far the controversy shall proceed; it shall be not a correction, but a destruction. Some make those words, I will visit, or appoint, the blood of Jezreel upon the house of Jehu, to signify, not as we read it the revenging of that bloodshed, but the repeating of that bloodshed: "I will punish the house of Jehu, as I punished the house of Ahab, because Jehu did not take warning by the punishment of his predecessors, but trod in the steps of their idolatry. And after the house of Jehu is destroyed I will cause to cease the kingdom of the house of Israel; I will begin to bring it down, though now it flourish." After the death of Zechariah, the last of the house of Jehu, the kingdom of the ten tribes went to decay, and dwindled sensibly. And, in order to the ruin of it, it is threatened (v. 5), I will break the bow of Israel in the valley of Jezreel; the strength of the warriors of Israel, so the Chaldee. God will disable them either to defend themselves or to resist their enemies. And the bow abiding in strength, and being renewed in the hand, intimates a growing power, so the breaking of the bow intimates a sinking ruined power. The bow shall be broken in the valley of Jezreel, where, probably, the armoury was; or, it may be, in that valley some battle was fought, wherein the kingdom of Israel was very much weakened. Note, There is no fence against God's controversy; when he comes forth against a people their strong bows are soon broken and their strong-holds broken down. In the valley of Jezreel they shed that blood which the righteous God would in that very place avenge upon them; as some notorious malefactors are hanged in chains just where the villainy they suffer for was perpetrated, that the punishment may answer the sin.

2. He foretels God's abandoning the whole nation in the name he gives to the second child. This was a daughter, as the former was a son, to intimate that both sons and daughters had corrupted their way. Some make to signify that Israel grew effeminate, and was thereby enfeebled and made weak. Call the name of this daughter Lo-ruhamah—not beloved (so it is translated Rom. ix. 25), or not having obtained mercy, so it is translated 1 Pet. ii. 10. It comes all to one. This reads the doom of the house of Israel: I will no more have mercy upon them. It intimates that God had shown them great mercy, but they had abused his favours, and forfeited them, and now he would show them favour no more. Note, Those that forsake their own mercies for lying vanities have reason to expect that their own mercies should forsake them, and that they should be left to their lying vanities, Jonah ii. 8. Sin turns away the mercy of God even from the house of Israel, his own professing people, whose case is sad indeed when God says that he will no more have mercy upon them. And then it follows, I will utterly take them away, will utterly remove them (so some), will utterly pluck them up, so others. Note, When the streams of mercy are stopped we can expect no other than that the vials of wrath should be opened. Those whom God will no more have mercy upon shall be utterly taken away, as dross and dung. The word for taking away sometimes signifies to forgive sin; and some take it in that sense here: I will no more have mercy upon them, though in pardoning I have pardoned them heretofore. Though God has borne long, he will not bear always, with a people that hate to be reformed. Or, I will no more have mercy upon them, that I should in any wise pardon them, or (as our margin reads it) that I should altogether pardon them. If pardoning mercy is denied, no other mercy can be expected, for that opens the door to all the rest. Some make this to speak comfort: I will no more have mercy upon them till in pardoning I shall pardon them, that is, till the Redeemer comes to Zion to turn away ungodliness from Jacob. The Chaldee reads it, But, if they repent, in pardoning I will pardon them. Even the greatest sinners, if in time they bethink themselves and return, will find that there is forgiveness with God.

III. He must show them what mercy God had in store for the house of Judah, at the same time that he was thus contending with the house of Israel (v. 7): But I will have mercy upon the house of Judah. Note, Though some are justly cast off for their disobedience, yet God will always secure to himself a remnant that shall be the vessels and monuments of mercy. When divine justice is glorified in some, yet there are others in whom free grace is glorified. And, though some through unbelief are broken off, yet God will have a church in this world till the end of time. It aggravates the rejection of Israel that God will have mercy on Judah, and not on them, and magnifies God's mercy to Judah that, though they also have done wickedly, yet God did not reject them, as he rejected Israel: I will have mercy upon them and will save them. Note, Our salvation is owing purely to God's mercy, and not to any merit of our own. Now,

1. This, without doubt, refers to the temporal salvations which God wrought for Judah in a distinguishing way, the favours shown to them and not to Israel. When the Assyrian armies had destroyed Samaria, and carried the ten tribes away into captivity, they proceeded to besiege Jerusalem; but God had mercy on the house of Judah, and saved them by the vast slaughter which an angel made, in one night, in the camp of the Assyrians; then they were saved by the Lord their God immediately, and not by sword or bow. When the ten tribes were continued in their captivity, and their land was possessed by others, they being utterly taken away, God had mercy on the house of Judah and saved them, and, after seventy years, brought them back, not by might or power, but by the Spirit of the Lord of hosts, Zech. iv. 6. I will save them by the Lord their God, that is, by myself. God will be exalted in his own strength, will take the work into his own hands. That salvation is sure which he undertakes to be the author of; for, if he will work, none shall hinder. And that salvation is most acceptable which he does by himself. So the Lord alone did lead him. The less there is of man in any salvation, and the more of God, the brighter it shines and the sweeter it tastes. I will save them in the word of the Lord (so the Chaldee), for the sake of Christ, the eternal word, and by his power. I will save them not by bow nor by sword, that is, (1.) They shall be saved when they are reduced to so low an ebb that they have neither bow nor sword to defend themselves with, Judg. v. 8; 1 Sam. xiii. 22. (2.) They shall be saved by the Lord when they are brought off from trusting to their own strength and their weapons of war, Ps. xliv. 6. (3.) They shall be saved easily, without the trouble of sword and bow, v. 7. Isa. ix. 5, I will save them by the Lord their God. In the calling him their God, he upbraids the ten tribes who had cast him off from being theirs, for which reason he had cast them off, and intimates what was the true reason why he had mercy, distinguishing mercy, for the house of Judah, and saved them: it was in pursuance of his covenant with them as the Lord their God, and in recompence for their faithful adherence to him and to his word and worship. But,

2. This may refer also to the salvation of Judah from idolatry, which qualified and prepared them for their other salvations. And this is indeed a salvation by the Lord their God; it is wrought only by the power of his grace, and can never be wrought by sword or bow. Just at the time that the kingdom of Israel was utterly taken away, under Hoshea, the kingdom of Judah was gloriously reformed, under Hezekiah, and was therefore preserved; and in Babylon God saved them from their idolatry first, and then from their captivity.

3. Some make this promise to look forward to the great salvation which, in the fulness of time, was to be wrought out by the Lord our God, Jesus Christ, who came into the world to save his people from their sins.

Temporary Rejection of Israel; Promises of Mercy. (b. c. 768.)

8 Now when she had weaned Lo-ruhamah, she conceived, and bare a son. 9 Then said God, Call his name Lo-ammi: for ye are not my people, and I will not be your God. 10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. 11 Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.

We have here a prediction,

I. Of the rejection of Israel for a time, which is signified by the name of another child that Hosea had by his adulterous spouse, v. 8, 9. And still we must observe that those children whose names carried these direful omens in them to Israel were all children of whoredoms (v. 2), all born of the harlot that Hosea married, to intimate that the ruin of Israel was the natural product of the sin of Israel. If they had not first revolted from God, they would never have been rejected by him; God never leaves any till they first leave him. Here is, 1. The birth of this child: When she had weaned her daughter, she conceived and bore a son. Notice is taken of the delay of the birth of this child, which was to carry in its name a certain presage of their utter rejection, to intimate God's patience with them, and his unwillingness to proceed to extremity. Some think that her bearing another son signifies that people's persisting in their wickedness; lust still conceived and brought forth sin. They added to do evil (so the Chaldee paraphrase expounds it); they were old in adulteries, and obstinate. 2. The name given him: Call him Lo-ammi—Not my people. When they were told that God would no more have mercy on them they regarded it not, but buoyed up themselves with this conceit, that they were God's people, whom he could not but have mercy on. And therefore he plucks that staff from under them, and disowns all relation to them: You are not my people, and I will not be your God. "I will not be yours (so the word it); I will be in no relation to you, will have nothing to do with you; I will not be your King, your Father, your patron and protector." We supply it very well with that which includes all, "I will not be your God; I will not be to you what I have been, nor what you vainly expect I should be, nor what I would have been if you had kept close to me." Observe, "You are not my people; you do not act as becomes my people; you are not observant of me and obedient to me, as my people should be; you are not my people, but the people of this and the other dunghill-deity; and therefore I will not own you for my people, will not protect you, will not put in any claim to you, not demand you, not deliver you out of the hands of those that have seized you; let them take you; you are none of mine. You will not have me to be your God, but pay your homage to the pretenders, and therefore I will not be your God; you shall have no interest in me, shall expect no benefit from me." Note, Our being taken into covenant with God is owing purely to him and to his grace, for then it begins on his side: I will be to them a God, and then they shall be to me a people; we love him because he first loved us. But our being cast out of covenant is owing purely to ourselves and our own folly. The breach is on man's side: You are not my people, and therefore I will not be your God; if God hate any, it is because they first hated him. This was fulfilled in Israel when they were utterly taken away into the land of Assyria, and their place knew them no more. They were no longer God's people, for they lost the knowledge and worship of him; no prophets were sent to them, no promises made to them, as were to the two tribes in their captivity; nay, they were no longer a people, but, for aught that appears, were mingled with the nations into which they were carried, and lost among them.

II. Of the reduction and restoration of Israel in the fulness of time. Here, as before, mercy is remembered in the midst of wrath; the rejection, as it shall not be total, so it shall not be final (v. 10, 11): Yet the number of the children of Israel shall be as the sand of the sea. See how the same hand that wounded is stretched forth to heal, and how tenderly he that has torn binds up; though God cause grief by his threatenings, yet he will have compassion, and will gather with everlasting kindness. They are very precious promises which are here made concerning the Israel of God, and which may be of use to us now.

1. Some think that these promises had their accomplishment in the return of the Jews out of their captivity in Babylon, when many of the ten tribes joined themselves to Judah, and took the benefit of the liberty which Cyrus proclaimed, came up in great numbers out of the several countries into which they were dispersed, to their own land, appointed Zerubbabel their head, and coalesced into one people, whereas before they had been two distinct nations. And in their own land, where God had by his prophets disowned and rejected them as none of his, he would by his prophets own them and appear for them as his children; and from all parts of the country they should come up to the temple to worship. And we have reason to think that, though this promise has a further reference, yet it was graciously intended and piously used for the support and comfort of the captives in Babylon, as giving them a general assurance of mercy which God had in store for them and their land; their nation could not be destroyed so long as this blessing was in it, was in reserve for it.

2. Some think that these promises will not have their accomplishment, at least not in full, till the general conversion of the Jews in the latter days, which is expected yet to come, when the vast incredible numbers of Jews, that are now dispersed as the sand of the sea, shall be brought to embrace the faith of Christ and be incorporated in the gospel-church. Then, and not till then, God will own them as his people, his children, even there where they had lain under the dismal tokens of their rejection. The Jewish doctors look upon this promise as not having had its accomplishment yet. But,

3. It is certain that this promise had its accomplishment in the setting up of the kingdom of Christ, by the preaching of the gospel, and the bringing in both of Jews and Gentiles to it, for to this these words are applied by St. Paul (Rom. ix. 25, 26), and by St. Peter when he writes to the Jews of the dispersion, 1 Pet. ii. 10. Israel here is the gospel-church, the spiritual Israel (Gal. vi. 16), all believers who follow the steps, and inherit the blessing of faithful Abraham, who is the father of all that believe, whether Jews or Gentiles, Rom. iv. 11, 12. Now let us see what is promised concerning this Israel.

(1.) That it shall greatly multiply, and the numbers of it be increased; it shall be as the sand of the sea, which cannot be measured nor numbered. Though Israel according to the flesh be diminished and made few, the spiritual Israel shall be numerous, shall be innumerable. In the vast multitudes that by the preaching of the gospel have been brought to Christ, both in the first ages of Christianity and ever since, this promise is fulfilled, thousands out of every tribe in Israel, and out of other nations, a multitude which no man can number, Rev. vii. 4, 9; Gal. iv. 27. In this the promise made to Abraham, when God called him Abraham the high father of a multitude, had its full accomplishment (Gen. xvii. 5), and that Gen. xxii. 17. Some observe that they are here compared to the sand of the sea, not only for their numbers, but as the sand of the sea serves for a boundary to the waters, that they shall not overflow the earth, so the Israelites indeed are a wall of defence to the places where they live, to keep off judgments. God can do nothing against Sodom while Lot is there.

(2.) That God will renew his covenant with the gospel-Israel, and will incorporate it a church to himself, by as full and ample a charter as that whereby the Old-Testament church was incorporated; nay, and its privileges shall be much greater: "In the place where it was said unto them, You are not my people, there shall you be again admitted into covenant, and owned as my people." The abandoned Gentiles in their respective places, and the rejected Jews in theirs, shall be favoured and blessed. There, where the fathers were cast off for their unbelief, the children, upon their believing, shall be taken in. This is a blessed resurrection, the making of those the people of God that were not a people. Nay, but the privilege is enlarged; now it is not only, You are my people, as formerly, but You are the sons of the living God, whether by birth you were Jews or Gentiles. Israel under the law was God's son, his first-born, but then they were as children under age; now, under the gospel, they have grown up both to greater understanding and greater liberty, Gal. iv. 1, 2. Note, [1.] It is the unspeakable privilege of all believers that they have the living God for their Father, the ever-living God, and may look upon themselves as his children by grace and adoption. [2.] The sonship of believers shall be owned and acknowledged; it shall be said to them, for their comfort and satisfaction, nay, and it shall be said for their honour in the hearing of the world, You are the sons of the living God. Let not the saints disquiet themselves; let not others despise them; for, sooner or later, there shall be a manifestation of the children of God, and all the world shall be made to know their excellency and the value God has for them. [3.] It will add much to their comfort, very much to their honour, when they are dignified with the tokens of God's favour in that very place where they had long lain under the tokens of his displeasure. This speaks comfort to the believing Gentiles, that they need not go up to Jerusalem, to be received and owned as God's children; no, they may stay where they are, and in that place, though it be in the remotest corner of the earth, in that place where they were at a distance, where it was said to them, "You are not God's people," but are separated from them (Isa. lvi. 3, 6), even there, without leaving their country and kindred, they may by faith receive the Spirit of adoption, witnessing with their spirits that "they are the children of God."

(3.) That those who had been at variance should be happily brought together (v. 11): Then shall the children of Judah and the children of Israel be gathered together. This uniting of Judah and Israel, those two kingdoms that were now so much at variance, biting and devouring one another, is mentioned only as a specimen, or one instance, of the happy effect of the setting up of Christ's kingdom in the world, the bringing of those that had been at the greatest enmity one against another to a good understanding one of another and a good affection one to another. This was literally fulfilled when the Galileans, who inhabited that part of the country which belonged to the ten tribes, and probably for the most part descended from them, so heartily joined with those that were probably called Jews (that were of Judea) in following Christ and embracing his gospel; and his first disciples were partly Jews and partly Galileans. The first that were blessed with the light of the gospel were of the land of Zebulun and Naphtali (Matt. iv. 15); and, though there was no good-will at all between the Jews and the Galileans, yet, upon their believing in Christ, they were happily consolidated, and there were no remains of the former disaffection they had to one another; nay, when the Samaritans believed, though between them and the Jews there was a much greater enmity, yet in Christ there was a perfect unanimity, Acts viii. 14. Thus Judah and Israel were gathered together; yet this was but a type of the much more celebrated coalition between Jews and Gentiles, when, by the death of Christ, the partition-wall of the ceremonial law was taken down. See Eph. ii. 14-16. Christ died, to gather together in one all the children of God that were scattered abroad, John xi. 51; Eph. i. 10.

(4.) That Jesus Christ should be the centre of unity to all God's spiritual Israel. They shall all agree to appoint to themselves one head, which can be no other than he whom God has appointed, even Christ. Note, Jesus Christ is the head of the church, the one only head of it, not only a head of government, as of the body politic, but a head of vital influence, as of the natural body. To believe in Christ is to appoint him to ourselves for our head, that is, to consent to God's appointment, and willingly commit ourselves to his guidance and government; and this in concurrence and communion with all good Christians that make him their head; so that, though they are many, yet in him they are one, and so become one with each other. Qui conveniunt in aliquo tertio inter se conveniunt—Those who agree with a third agree with each other.

(5.) That, having appointed Christ for their head, they shall come up out of the land; they shall come, some of all sorts, from all parts, to join themselves to the church, as, under the Jewish economy, they came up from all corners of the land of Israel to Jerusalem, to worship (Ps. cxxii. 4), Thither the tribes go up, to which there is a plain allusion in that prophecy of the accession of the Gentiles to the church (Isa. ii. 3), Come, and let us go up to the mountain of the Lord. It denotes not a local remove (for they are said to be in the same place, v. 10), but a change of their mind, a spiritual ascent to Christ. They shall come up from the earth (so it may be read); for those who have given up themselves to Christ as their head take their affections off from this earth, and the things of it, to set them upon things above (Col. iii. 1, 2); for they are not of the world (John xv. 19), but have their conversation in heaven. They shall come up out of the land, though it be the land of their nativity; they shall, in affection, come out from it, that they may follow the Lamb withersoever he goes. Thus the learned Dr. Pocock takes it.

(6.) That, when all this comes to pass, great shall be the day of Jezreel. Though great is the day of Jezreel's affliction (so some understand it), yet great shall be the day of Jezreel's glory. This shall be Israel's day; the day shall be their own, after their enemies have long had their day. Israel is here called Jezreel, the seed of God, the holy seed (Isa. vi. 13), the substance of the land. This seed is now sown in the earth, and buried under the clods; but great shall be its day when the harvest comes. Great was the church's day when there were added to it daily such as should be saved; then did the Almighty do great things for it.

CHAP. I.

Verſe 1. THE Word of the Lord] Not cunningly deviſed fables, 2 Pet. 1.16. or humane teſtimonies, that can make but a humane faith; but the word of the everliving God, the Scripture that cannot be broken, John 10.35.1 Theſ. 2.13. the very heart and ſoul of God, as Gregory cals it.

That came unto Hoſea] The Lord is ſaid to come to Laban, Abimelech, Balaam, &c. Cor & anima Dei. But he never concredited his word to any ſuch profane wretches, as he did to the holy Prophets which have been ſince the world began; of whom it is ſaid, as here, The word of the Lord came to Hoſea, Luke [illegible: 1 letter]. His name ſignifieth a Saviour: a fit name for a Miniſter, whoſe work it is to ſave himſelf and them that hear him. To ſave them if he can, Obad. 21.1 Tim. 4.16. to deliver their ſouls from going into the pit, Joh 33.24. to pull them, if poſſible, out of the fire, Jude 23. to give them the knowledge of ſalvation by the remiſſion of ſin: to give it I ſay, not by infuſion (for that he cannot do) but by inſtruction; and that he muſt indeavour to do,Luke 1.77. as this Prophet did: then whom few Miniſters ever ran ſo long a race without ceſſation, or ceſpitation, ſo conſtantly, ſo couragiouſly, ſo unweariable. For he continued prophecying ſixty five years at leaſt, ſaith Pareus; ſeventy, ſaith Oecolampadius; it is very probable fourſcore years, ſaith Mr Burroughes. The Hebrews ſay ninty years, quibus multa dixit quae non ſcripſit, wherein he uttered much more then he wrote. This we may eaſily believe: for we have but the ſhort Notes or heads of his Sermons, and larger Diſcourſes, which he ſeems alſo to have ſet down for the uſe of the Church in his extream old age, whereof they carry a ſmatch in the ſhortneſſe of his ſpeech, applied, as much as might be, to the meaſure of his breath. Hence Hierom fitly calleth him, comm[illegible: 1 letter]ticum, & quaſi per ſententias loquentem, conciſe and ſententious. Amputatas loquitur ſententias & verba ante expectatum cadentia, Victor Giſelin. de Saluſt. ſtylo. Lud. Vives. as one ſaith of Saluſt; Multo eſt verbis quam ſenſu reſtrictior atque conciſior, as another ſaith of Livy; He ſpeaketh much in few; and ſeems to have more ſentences then ſayings. The ofner you read him, the more you may get by him: & nunquam tamen dimittat te ſine ſiti; Lipſ. de Thucyd. and yet the more you get, the more you covet. Obſcure he is (as delivering things briefly) and ſuch as will not be eaſily acquainted with you, but upon further ſuit: Hence that Epiphonema in the percloſe of his propheſie, Who is wiſe, and he ſhall underſtand theſe things? prudent and he ſhall know them? But this muſt waken and not weaken our more diligent ſearch, not being content with the firſt oar that offereth it ſelf to our view, but digging deeper and deeper, till we become owner of the whole treaſure, which will ſufficiently pay for the pains. Wherefore ſearch the Scripture, follow on to know the Lord; get all the dimenſions of knowledge, which (now in the great abundance of the means we have) doth even bow down to us, as trees do that are laden with fruit, ſo that a child may gather from them.

the ſon of Beeri] That is, of a well that hath pure and clear water in it, and that never faileth; living water, as the Scripture calleth it, and not mixt with mud. Miniſters ſhould be the children of Beeri, of a well digged by the direction of the lawgiver, Numb. 21.17. whence people ſhould draw waters with joy, the pure waters of life, the unadulterated milk of Gods word; not troubled, brackiſh, and ſowriſh doctrines, ſuch as the Popiſh Clergy (called therefore the Sea, Rev. 12.12.) do ſet abroach, which rather brings barrenneſſe to their hearers, and gnaws their entrals, then quench their thirſt, or cauſe fruit. Theſe and all falſe teachers, make Gods flock drink that which they have fouled with their feet, Ezek. 34.19. yea, impoyſoned with their hands: as the malicious Jews once caſt bags of poiſon into many wells here, to do miſchief, and were therefore baniſhed the Countrey. Falſe doctrine is like a filthy pond, wherein fiſh die ſoon, and frogs live long: it is like the dead Sea,Rev. 8.10, 11. or the great falling-ſtar, called Wormwood, which made the third part of the waters become wormwood, ſo that many men died of the waters becauſe they were made bitter by that ſon of perdition, who was himſelf the gall of bitterneſſe, and bond of perdition. Who this Beeri was, it appears not in Scripture. It ſeems he was a man famous in thoſe dayes among the Iſraelites (and is here named honoris gratia, for honour ſake to the Prophet) as Alexander and Rufus the ſons of Simon the Cyrenian, were men famouſly known in the Church of the New Teſtament; and are therefore but named only by S. Mark ch. 15.21. The Jews have a tradition, that whenſoever a Prophets father is named, that father was likewiſe a Prophet as well as the ſon. And Beeri might be binominis, and have ſome other name of more note: like as Pethuel the father of the Prophet Joel, Joel 1.1. Alſted. is thought by ſome to have been Samuel, and to have been called Pethuel, that is a perſwader of God, becauſe what he asked of God, he obtained.

in the dayes of Ʋzziah, Jotham, Ahaz, &c.] A young Prophet he muſt needs be (eſpecially if he propheſied fourſcore years: See the the note above.) Haply he began as early as did Samuel, Jeremy, Timothy, Origen, or Cornelius Mus: of whom Sixtus Senenſis teſtifieth,Lib. 4. that he was an admirable preacher at twelve years old. Ʋzziah, Jotham, Ahaz, Hezekiah] The Throne of Judah had ſome enterchanges of good Princes: Iſrael none at all. The ſame juſtice therefore that made Iſrael a ſcourge to Judah, made Aſſyria a ſcorpion to Iſrael; as is here ſet forth under the type of Hoſea's two laſt children Lo-ruhamah, and Lo-ammi; whereof in their place. Mean-while, this Prophet went through variety of conditions under ſo many ſeveral Kings reigns (as did likewiſe Athanaſius and Latimer) Jeroboams, (eſpecially) the ſecond of that name, and here only named, when ſix other Kings of Iſrael (in whoſe time Hoſea propheſied) are not once mentioned, but lie wrapt up in the ſheet of ſhame, becauſe wicked idolaters, ſuch as God took no delight in, and hath therefore written them in the earth. And in the dayes of Jeroboam the ſon of Joaſh] Not the ſon of Nebat, that ringleader of the ten Tribes revolt from the houſe of Dauid; but another little better, and yet very proſperous and victorious, 2 King. 14.25, 28. He reigned alſo fourty one years, and did great exploits: yet is Hoſea ſent to conteſt with him, to declaim againſt his ſin and wickedneſſe, and to proclaim heavy judgements againſt him and his people. This the Prophet did for a long while together with all fidelity and fortitude; when the King was triumphing over his enemies, and the people were not only drunk, but even mad again, by reaſon of their extraordinary proſperity, as Calvin expreſſeth it.Non tantum temulenti erant ſed etiam prorſus inſani. Calvin. Now that ſo young a Prophet ſhould ſo ſharply contend with ſo fierce a people, in the ruffe of their pride and jollity: that he ſhould ſo rouſe and repple up theſe drunkards of Ephraim with their crown of pride, Eſay 28.1. this ſhews him to have been of an heroical ſpirit. Jonah his contemporary flinched when ſent againſt Nineveh. Micah the Moraſthite (another of Hoſea's contemporaries) propheſied in the dayes of Hezekiah King of Judah, and ſpake to all the people of Judah, ſaying, Thus ſaith the Lord of Hoſts, Zion ſhall be ploughed like a field, and Jeruſalem ſhall become heaps, and the mountain of the houſe, the high places of a foreſt. Yet did not Hezekiah King of Judah, and all Judah put him at all to death, &c. Jer. 26.18, 19. He and Hoſea, though they prevailed little with the people they preached to, yet they were better dealt with then the Prophet Eſay (their contemporary too) of whom Hierom tels us, out of the Rabbines, that he was ſawn aſunder, becauſe he ſaid he had ſeen the Lord: and ſecondly, becauſe he called the great ones of Judah, Hieron. in Iſa. 1. Princes of Sodom, and rulers of Gomorrah, Iſaiah 1.10.

Verſe 2. The beginning of the word of the Lord by Hoſea] Heb. In Hoſea: to note, that the Lord was both in his mind and mouth, in his ſpirit and ſpeech. God ſpake in him, before he ſpake out to the people. His propheſie muſt therefore needs be divine and deep. That's the beſt diſcourſe that's digged out of a mans own breaſt, that comes a corde ad cor, from the heart to the heart: And bleſſed are the pleople (ſaith one) that have ſuch Miniſters, that ſhall ſpeak nothing to them but what hath been firſt ſpoken by God in them: ſaying with David and Paul, We believe, therefore have we ſpoken: we alſo believe, 2 Cor. 4.13. and therefore ſpeak: we have experimented what we deliver: we believe and are ſure, that God is in us of a truth, and that we preach cum gratia & privilegio. The beginning] Hence ſome gather, that Hoſea was the firſt Prophet: Hoſeas videtur tempore & majeſtate aliis prior, ſaith O Ecolampadius. Certain it is he began before Eſay (becauſe he propheſied in the dayes of Jeroboam, who was before Ʋzziah) whether before Amos or no, is not ſo certain.Di praep. Evang. l. 20. [illegible: 1 letter] ulut. Euſebius tels us there was no Greek Hiſtory extant before Hoſea's time. Well therefore might that ancient prieſt of Egypt ſay to Solon, You Grecians are all boyes and babies in matters of Antiquity: neither is there one old man amongst you. Samuel is counted the firſt Prophet, Acts 3.24.Plato in Tim[illegible: 1 letter]o but Hoſea was the firſt of thoſe that lived in theſe Kings dayes, and likely held out longeſt (ſee the Note on Verſe 1.) as did father Latimer, preaching twice every ſabbath day,Act. & Mon. though of a very great age: and riſing to his ſtudy winter and ſummer at two of the clock in the morning. Others read the words thus, At the beginning when the Lord ſpake by Hoſea, he ſaid to Hoſea himſelf, Go take unto thee, &c. An uncouth precept, and a rough beginning for a young preacher, whoſe youth might be deſpiſed, and whoſe ſharpneſſe might be diſguſted. But truth muſt be ſpoken, however it be taken: and a preacher ſhould take the ſame liberty to cry down ſin, that men take to commit ſin, Eſay 58.1. Hierom was called fulmen Eccleſiaſticum, the Church thunderbolt: And our Mr Perkins applied the word ſo cloſe to the conſciences of his hearers, that he was able to make their hearts fall down,Mr Fullers Holy State. and their hairs almoſt to ſtand upright. But in old age he was more milde, and delighted much to preach mercy; as did alſo our Prophet Hoſea, whoſe propheſie is comminatory in the fore-part, conſolatory in the latter part. And the Lord ſaid to Hoſea] This is now the third time inculcated for more authority ſake, which the people ſo rubb'd and menaced would be apt enough to queſtion. He therefore ſhews them his commiſſion, and that he hath good ground for what he ſaith; that they may have no cauſe to cavil,Melch. Ad. but reply as that good Dutch Divine did (if God would give them a heart ſo to do) Veniat, veniat, verbum Domini, & ſubmittemus ei, ſexcenta ſi nobis eſſent colla: Let the word of the Lord come, yea, let it come, and we will ſubmit there unto, though we had ſix hundred lives to loſe for ſo doing.

Go take unto thee a wife of whoredoms] An arrant whore, a ſtinking ſtrumpet,Calvin. ſcortum obſoletum, a known and trite harlot; ſuch as were Thais, Lais, Phryne, &c. yea, and ſuch a one as, after marriage with a former husband at leaſt, went aſtray after other ſweet-hearts; for ſo the application of the figure to the ſubject, Chap. 2. requireth it to be underſtood: Whereby it appears (ſaith Diodate) that all this was done in a viſion. Others infer as much from that phraſe in this verſe, The beginning of the word of the Lord in Hoſea, that is, (ſaith Polanus) appearing and ſpeaking to him by an inward viſion, as it were in an extaſie. Beſides, in the third chapter, and three firſt verſes, the Prophet is bidden to marry another harlot. to buy her for his own uſe, and to keep her at his houſe for a time. Now ſcimus hoc non fuiſſe completum, ſaith Calvin; we know that this was never really done. It follows therefore that this figure was only propoſed to the people, that they might perpceive in the looking-glaſſe of this allegory; firſt, their duty toward God, ſecond, their diſloyalty, thirdly, their penalty for the ſame. It is not an hiſtorical narration, but a Prophetical viſion. Children of fornication, a baſtardly brood: ſuch as this evil and adulterous generation is; ſons of the rebellious whoriſh woman, children of tranſgr[illegible: 1 letter]ſſion, a ſeed of falſhood, Eſay 57.4. The Hebrews call ſuch children brambles, ſuch as Abimelech was, who grew in the hedge-row of an harlot: they call them alſo Mamzer, as ye would ſay, a ſtrange blot: And Shatuki, or ſilent, becauſe when others are praiſing their parents, ſuch muſt hold their peace, and hold down their heads with ſhame enough, becauſe by-blows.

for the land hath committed great whoredoms] Fornicando fornicata eſt, i. e. frequentiſſimè & faediſſimè, moſt frequently and moſt filthily: See Eezek 23. thoroughout. Aholah, (that is, Iſrael) plaied the harlot when ſhe was mine, verſe 5. In her youth they lay with her, verſe 8. ſo that ſhe might ſay with that impudent ſtrumpet Quartilla in Petronius, [illegible: 1 letter]etron. Satyr. that ſhe could never remember her ſelfa virgin: Yea, ſhe grew old in her adulteries, verſe 43. opened her feet to every paſſenger, and multiplied her whoredoms, Ezek. 16.25. Meretrices ſcilicet hoc eſt meretriciſſimae. Such a common proſtibulum is the whore of Rome. whom her followers call piam matrem, quae gremium claudat nemini. Joan of Naples was a ſaint to her. Idolatry is ſpiritual whoredome in many reſpects. It defiles the ſoul, Gods bridal-bed. It breaks the marriage-knot, and diſcovenants. It enrageth God, who in this caſe will take no ranſome. It ſubjecteth men to Gods deepeſt diſpleaſure: It beſots them and unmans them: they that make idols are like unto them, ſo are all they that truſt in them. Pſal. 115.

Laſtly, [illegible: 1 letter]dolatry is ſeldome without adultery, in a proper ſenſe; as appears in the old Heathens, at their feaſts of Priapus, Lupercalia, &c. the Canaanites had filled the Land from one end to another with their uncleanneſſe, Ezra 9.11. and in the Papiſts at this day, who reckon fornication a venial ſin, have their Stews allowed them; yea, among the very Indians, who abhor their moſt loathſome living: And for Rome it ſelf — tota eſt jam Roma lupanar, it is become a great brothelhouſe, and her ſtench is come up to heaven, as Matthew Paris (one of her ſons) long ſince ſaid. Departing from the Lord] In whom all amiables and admirables are concentred. This did exceedingly aggravate the unkindneſſe.

Verſe 3. So he went] He ſaid not,john 6.60. This is a hard ſaying, who can hear it? Dura mihi praecipit, & poene terret. He doth not reaſon but run, diſpute but diſpatch. God muſt be obeyed, though we ſee no ſenſe for it. And took Gomer] which ſignifieth both conſummation and conſumption, to ſhew that ſhe was conſummata meretrix, a compleat whore, had all the tricks of a whore; and brings her paramours to finall conſumption, utter extermination.

the daughter of Diblaim] Not quaſi de Belaim, a place ſo called, as Hugo dreameth: though there was a wilderneſſe of this name, whereto ſome think the Prophet here alludeth, to ſhew the Churches wretched beginning in its own nature: as Cant. 3:6. Ezek. 16.7. But Diblaim is by ſome taken for Gomers father: by more, for her mother, which is alſo held to be an harlot, according to that Ezek. 16.44. As is the mother, ſo is the daughter. Diblaim ſignifieth bunches of dried figs, that were the delicacies of thoſe times. Gluttony is the gallery that lechery walketh thorough. Sine Cerere & Libero friget Venus. Concupiſcence (as Plato ſaith) hath the loweſt places, and is alligata ventri, as one would tie an horſe or an aſſe to the manger.Jer. 5.8. Jeremy not unfitly compareth ſenſualiſts to fed horſes, neighing after their neighbours wives: Saturity breeds ſecurity, which is the ſure forerunner of deſtruction. Eſt ergo hic gnome, ſaith à Lapide. i. e. Here we have then an elegant ſentence, Gomer is the daughter of Diblaim, that is, rottenneſſe of ſenſuality: for as the worm that grows in the fruit, devoureth it; ſo doth grief, the pleaſure of ſin. This Obſervation we have from the Cabbaliſts.

Verſe 4. Call his name Jezreel] For the honourable name of Iſrael is too good for this people; call them therefore Jezreel, a people devoted to diſperſion, [non-Latin text not transcribed] ſpargere. and ſuch as I will ſcatter into the four windes of heaven, as the ſeeds[illegible: 1 letter]man ſcattereth his ſeed. Thus Jeconiah is called Coniah, (for a judgement upon him) Bethel, Beth-aven, Har, Hammiſcha, the mount Olivet, or of Unction, Har hammaſchith, the mount of corruption, 2 King. 23.13. And this is not unuſuall amongſt men; ſo when they would diſgrace a man, to clip or play upon his name: as when they ſpitefully called Athanaſius Sathanaſius, Cyprian Coprian, (as if all his excellent works were but dung) Calvine, Cain, &c. This people, ſaith God hére, are more like Ahab then Jacob. Call them therefore Jezreel (Ahabs Court) that is, a den of theeves and murtherers, where innocent Naboth cannot be maſter of the vineyard that he was born to. Micah (who propheſied alſo much about theſe times) hath a ſaying much to the ſame purpoſe, Chap. 2. ver. 7. O thou that art named, the houſe of Jacob, is the ſpirit of the Lord ſtraitned? are theſe his doings? q. d. Ye that boaſt of Jacob to be your father, do you tread in his ſteps? are ye of his ſpirit, of his practiſe? was there ſuch vile prophaneneſſe found in him, as is openly found in you? David deſcribeth the generation of ſuch as ſeek God, Pſal. 24.6. as ſeek his face, and then ſubjoyneth, This is Jacob, theſe are Iſraelites indeed, theſe are Jews inwardly: and all others are degenerate plants, and are the worſe for their outward priviledges: ſith tribulation and anguiſh ſhall be upon every ſoul of man that doth evil, but of the Jew firſt, and then alſo of the Gentile, Rom. 2.9.

for yet a little while] And yet this little was a long while, through Gods gracious forbearance. As bad as this people were, they ſhould not periſh without warning; yea, though the Lord foreknew they would make no good uſe of it. [non-Latin text not transcribed], ſaith the Heathen Hiſtorian: God loves to foreſignifie,Herodot. and premoniſh. But there is nothing more dangerous and diſinall, then theſe ſtill revenges; as when God ſuddenly brake out in wrath upon Nadab and Abihu, upon Nebuchadnezzar, Herod, Pharaoh at the Red-Sea, when he would not beware. It is a juſt both deſert and preſage of ruine, not to be warned. See this in Nineveh, ſpared at firſt, but after a little while revolting, ſoundly paid for the new and old faults, Nahum. 3.19. Non conſurget iterùm afflictio, ſaith the ſame Prophet,Nahum. 3.19. chap. 1.9. Affliction ſhall not riſe up the ſecond time: God will not make two doings of it: but when he begins, he will alſo make an end, 1 Sam. 3.12. that is, as ſure as he begins, ſo ſure will he make an end: and though it may be ſome time ere he begin, yet a little while (for he is ſlow to wrath, and of great kindneſſe) yet aſſuredly he will avenge the blood of Jezreel,] i. e. the executions done by Iehu upon the houſe of Ahab, as ſo many murders: ſee 1 King. 16.7.2 King. 9.24, 31. & 10.11.17. This God did not preſently, but that's nothing. Nullum tempus occurrit Regi, nedum D[illegible: 2 letters]. He is ſlow, but ſure, Et tarditatem ſupplicij gravitate compenſat, Val. Max. as the Heathen could ſay, the longer he holds, the harder he ſtrikes: and viſits Iehu's houſe for by-paſt ſins, that they made little reckoning of. Sin may ſleep a long time, like a ſleeping debt, not called for of many yeers: As Sauls ſin in ſlaying the Gibeonites, not puniſhed till fourty yeers after: as Ioabs killing of Abner, ſlept all Davids dayes: as Amalec periſhed, for their ill uſage of Iſrael, many hundred yeers after. It is ill angring the Ancient of dayes. He that ſaith, Vengeance is mine, I will repay it, takes his own time for the doing of it: and who ſhall preſcribe to him? It is dangerous offending him whoſe diſpleaſure is everlaſting. Vapours, that aſcend inviſibly, come down again in ſtormes and ſhowers. A ſinner of an hundred yeers ſhall be accurſed, and made to poſſeſſe the ſins of his youth. It is not the laſt ſand that exhauſts the hour-glaſſe, nor the laſt ſtroak that fells the Oak. Iehu's houſe is viſited, and his progeny extinguiſhed in the fourth generation, for Iehu's offences. Gods work muſt be done truly, that there be no halting, and totally, that there be no halving. But Iehu, as he had not that true heart ſpoken of by the Apoſtle, Hebr. 10.22. but was double minded, Iames 1.8. & 4.8. (like that mad Neapolitan that ſaid, he had two hearts, one for God, and another for him that would:) So he fulfilled not after God, or he followed not God fully, as Caleb did, Numb. Implevit post mi. [non-Latin text not transcribed]. 14.24. he did not all Gods wills as David, Acts 13. he ſerved him not with a perfect heart, as Aſa, 2 Chron. 15.17. He reformed the State, but not the Church; or if he did ſomething toward it, yet he was not thorow in it. He had a diſpenſatory conſcience: for though he rooted out Baals-worſhip, yet the golden Calves muſt continue; piety muſt give place to policy. It was a juſt complaint of Chemnitius, Principes regionem potiùs quam religionem quaerunt: pauperes panem potiùs quam Chriſtum. All men ſeek their own, but not the things of Jeſus Chriſt, Phil. 2.21. And yet piety hath ever proved to be the beſt policie: and the very Philoſopher in his Politicks gives this golden Rule.Arist. pol. l. 7. c. 8. [non-Latin text not transcribed]. Firſt take care of Divine things. Iehu ſeemed at firſt to be as zealous a Reformer, as Iehoſaphat: but though his fleece was fair, his liver was rotten. In parabola ovis capras ſuas quaerebat; he was like the Eagle which ſoareth aloft, not for any love of heaven: her eye is, all the while, upon the prey; which by this means ſhe ſpies ſooner, and ſeizeth upon better. He ſeems to have been of Machiavels minde, viz. that vertue it ſelf ſhould not be ſought after, but onely the appearance: becauſe the credit is a help, the u[illegible: 1 letter]e a cumber.Am. Marcel. Confuſo quodam temperamento mi[illegible: 1 letter]ta.Camd. Finally, of Iehu it may he ſaid, as Marcellinus ſaith of Iulian, that by his hypocriſie and double-dealing, Obnubilabat gloriae multiplices curſus, he ſtained his many praiſe-worthy practiſes. Or as Camden ſaith of King Henry the eight; Fuerunt quidem in eo rege, &c. There were in that King great vertues, and no leſſe vices mingled, or rather jumbled together. Or laſtly, as Folieta Galeazo reporteth of Sfortia Duke of Millain, that he was a very monſter, made up, and compact of vertue and vice. See more verſe 5. And I will cauſe to ceaſe the Kingdom.] This fell out after 76 yeers; which God counts and calls here, but a little while: A thouſand yeers with him are but as one day. What is our life but a ſpot of time betwixt two eternities?Jam. 4.14. It is even a vapour, ſaith S. Iames, that appeareth for a little time, Heb. 4.1. and then vaniſheth away. Let us therefore fear, leſt a promiſe being left us, (and a door now opened) of entring into Gods reſt, any of us ſhould ſeem to come ſhort, or to come lag, andlate, as did Eſau, the fooliſh virgins, thoſe that come a day after the fair, an hour after the feaſt; Agree with your adverſary quickly, prepare to meet thy God,Chryſol. O Iſrael, Currat poenitentia, ne praecurrat ſententiae: Repent a day before death, (and that may be this day, before the next) make Gods judgements preſent in conceit, ere they come in the event, previſion is the likelieſt way of prevention, the ſureſt means of mitigation: whereas coming on the ſudden, they finde weak mindes ſecure, make them miſerable, leave them deſperate.

Verſe 5. I will break the bowe of Iſrael] though it may ſeem to have a back of ſteel, and though it be drawn by Ieh[illegible: 1 letter] himſelf, with his full ſtrength, as once againſt Iehoram, to the piercing of his heart, 2 King. 9.24. He means, God will blaſt all the power of their Ammunition, defeat their likelieſt projects, and practiſes, and make the ſtrongeſt ſinew in the arm of fleſh to crack. He breaketh the bowe, and cutteth the ſpear in ſunder, &c. Pſal. 46.9. He rendreth the weapons vain, or ſucceſſefull, Iſai. 54.17. Ierem. 50.9. as he did when the Rats and Mice were ſent into Sennacheribs Army in great abundance, to gnaw and devour their quivers,Herod. l. 2. bowe-ſtrings, belts, bridles, ſhields, (as Herodotus relates) to ſhew that the ſhields of the earth belong to the Lord, that the Militia of the World is his, that he orders the Ammunition, Ier. 50.25. And the like was done by this Lord of Hoſts, or Armies, when the winde and weather fought for Theodoſius, in that famous battle againſt the tyrant Maximus, Aug. de civ. Dei. l. 5. celebrated by Claudian: As alſo when the Spaniſh Armado was defeated and diſcomfited by the Engliſh in 88. That was very remarkable and for our purpoſe appoſite, which fell out in the battle between Edward the third of England, and Philip of France. Philip enraged with a defeat, reſolves preſently to revenge it; and hardly had patience to ſtay in Abbeville one day, while the Bridge to paſſe over his Army was repayring. And with this precipitation and fury, into the field he marcheth, elevated with an aſſured hope of triumphant Victory.Daniels Works. 237. But it fell out otherwiſe; for there fell at the inſtant of the Battle a piercing ſhower of rain, which diſſolved their ſtrings, and made their bowes unuſefull. In the valley of Iezreel] A city neer to Maximinianopolis, ſaith Hierom. Of the valley wherein this City was ſcituate, ſee Ioſh. 17.16. Iudg. 6.33. It was in the tribe of Manaſſeh, and bordered upon Iſſachar, Joſh. 19.18. It was ten miles long, and two miles over; being called alſo, the plain of Galilee, and was fit for a fight, for a pitcht battle. Here i[illegible: 1 letter] was, ſaith Adrichomius, that Gideon fought the Midianites Iudg. 6.7. Saul the Philiſtines. 1 Sam. 31. Ahab the Syrians 1 King 20. And here Zachary (the laſt of Jehu's line) was ſlain, and with him the kingdom of Iſrael received ſuch a wound, that it could never riſe again. Mona[illegible: 1 letter]chies have their times and their turns, their riſe and their ruine. Junius renders it Propter Vallem Jericho, I will break the bow of Iſrael, becauſe of the wall of Jezreel: that is, ſaith he, becauſe of the ſlaughter of Ahabs houſe there made by Jehu 2 King. 10 Jehu's Tent in that execution was rewarded as an Act of Juſtice quoad ſubſtantiam operis, and yet puniſhed as an Act of policy quoad modum for the perverſe end. Finibus non officijs a vitijs diſcernuntur virtutes ſaith Auguſtine. By the ends and not by the works done, are vertues diſtinguiſhed from vices. Two things make a good Chriſtian, and declare him ſo, good Actions and good Aimes. And although a good aime doth not make a bad Action good (as in Ʋzza) yet a bad aime makes a good action bad, as here in Jebu. There may be then, we ſee, malum opus in bona materia, a work materially good, which yet may never prove ſo formally and eventually: ſc. when there is a fail either quoad fontem, or quoad finem. A thing which I ſee in the night may ſhine: and that ſhining proceed from nothing but rottenneſs. Blazing comets (though but comets) as long as they keep aloft, ſhine bright. But when they begin to decline from their pitch, they fall to the earth, and infect the Air. So when Illuminates forſake the Lord, and minde onely earthly things, being all for ſelf, they loſe their light, and go out in a ſnuffe. Jehu's golden calves made an end of him and his, though he made an end of Ahabs houſe and Baals worſhip. His rooting out of Ahabs race was but to ſettle the crown better upon his own head. Like unto him was our Richard the third, who well knowing (ſaith the Hiſtorian) it was no pollicy to play the villaine by halfdeal is reſolved to leave never a rub to lie in the way,Daniels hiſt. 218. that might hinder the true running of his bowle. Like unto him alſo (ſaith Maſter Calvin upon this text) was our king Henry the eighth, who caſt off ſome degree of Popery, ſo farre as would ſerve his own turn: but there were the ſix Articles in force (that whip with ſix cords, as that Martyr called it) for which many ſuffered at that time.Acts & Mor. And whereas (like Sylla) he commanded others, under great penalties, to be no Papiſts, himſelf was either Papiſt or Athieſt, jearing at ſome for their old Mumpſimus, and at others for their new Sumpſimus, as he profanely called the Reformation: hanging Papiſts on the one ſide of the hedge, for denying his Supremacy, and burning Proteſtants on the other ſide thereof, for denying Tranſubſtantiation, &c. And hence it may be thought, is that dreadfull and diſmall ruine that is now (in theſe our dayes, and in the fourth generation or ſucceſſion) befaln the royall family. The houſe of Jehu fareth the worſe for Jehu. Offa king of Eaſt-Saxons lived in the time of Charles the great, and was a potent Prince. But the many injuries he did, and the murther he committed in his houſe upon Ethelbert king of Eaſt-Angles, coming to him under a publike faith, and a ſuitor to his daughter, were juſtly revenged upon his poſterity, which, after him, declining, in the end loſt all. But to return to Jehu: we ſhall find 2 Kin. 10.30.Daniels hiſt. p. 111. that God ſaid, that becauſe Jehu had ſhed the blood of Ahab in Jezreel, that he would reward him for it: and that his children to the fourth generation ſhould ſit upon the throne of Iſrael, and govern that Kingdom. And yet, for miſcarriage in the manner, juſtly plagueth his poſterity. As Xerxes crowned his Steereſman in the morning and yet hanged him in the afternoon of the ſame day. And as Mareſcal de Thermas the French Generall, firſt Knighted a French ſouldier in Scotland who firſt mounted a beſieged Fort (by that means taken) and then hanged him within an hour after, for doing it without order. See more of this in the Note upon the former verſe.

Verſe 6. And ſhe conceived againe] To ſhew, in a continued allegory, the weak and wofull eſtate of the ten tribes, when the Aſſyrian took from them all the land of Gilead and Galilee, together with all the land of Nepthali, and carried them captive, ſubduing in a manner five tribes of Iſrael: to wit thoſe without Iordan (who as they had firſt their inheritance given them, ſo they were now firſt carried captives) and the tribes of Zabulon and Nepthali who were ſeated in the land of Galilee, And this was the firſt captivity of Iſrael: ſee 2 Kings 15.29, Eſay. 9.1. And bare a daughter. This age is compared to a daughter, becauſe from that time forward, after the bow of Iſrael was ſo broken, as Verſe 5. they ſhould be no more able to defend themſelves, than if they were a common-wealth of women: Their ſpirits ſhould be ſo cowed out and emaſculated, their backs ſo bowed down with unſupportable burdens and bondages,Vt de Ctanmer[illegible: 1 letter] Melc. Ad. that there was ſcarcely place left of a worſe condition, nor hope of a better. Like them were thoſe we read of Eſay 51.23. that yeelded to ſuch as would but ſay to them, Bow down that we may go over you. Hom: Jl. ſic. Virg: Phrygiae, neque enim Phryges. Or as thoſe in Nahum, 3.13. Their men ſhall be as women [non-Latin text not transcribed], timerous and cowardly, like Iſſachar's Aſſe Gen: 49.15. [whoſe lot fell in Galilee, Ioſh: 19.18.] or thoſe fugitives of Ephraim Iudg. 12.4. that therefore bare a brand of diſhonour, becauſe they would not rather die bravely, then live baſely: Of ſuch it may be ſaid as of Harts and Stags, they have great horns and ſtrength, but do nothing with them, quia deeſt animus, becauſe their ſpirits are imbaſed: as the Iſraelites in Egypt were of old by Pharoah, and as the Grecians are at this day by the Turk. call her name Loruhamah,] When God once calls a people or a perſon by this name, we may well write upon their dores (if any place be yet left for prayer, any good to be done by it) Lord have mercy upon them: their condition is deplorable, if not deſperate. Vade frater in Cellam et dic, Miſerere mei, Deus, Brother go into thy Cell and ſay, Lord have mercy upon me, ſaid Crantzius to Luther, when he began to declaime againſt the Pope, for he looked upon him as an undone man,Scultet: Annal. and yet he was not. But thoſe are doubly undone, to whom God ſhall ſay as here to Iſrael, I will no more have mercy] Heb: I will add no more to ſhew mercy: but my ſo oft abuſed mercy ſhall turn into fury. That it is not ſo yet with this ſinfull nation, that we are not yet a Loruhamah, an Acheldama, that we are not already as Sodom, Eſa. 1.9. Zeph. 2.9. and like unto Gomorrah, even a place of nettles and ſaltpits, a perpetuall deſolation, as another prophet hath it, we may well cry out, O the depth, the fathomleſſe depth of Gods dear love to England. Certain it is that we have hitherto ſubſiſted by a miracle of his mercy, and by a prop of his extraordinary patience. Certain it is that God hath not dealt with England according to his ordinary rule, but according to his prerogative royall. England (if one may ſo ſpeak with reverence) is a paradox to the Bible. God grant that being lifted up to heaven with Capernaum in the abundance of bleſſings ſhe be not brought down to hell by the abuſe of them; that God ſet not that ſad impreſſion of Loruhamah (worſe then any black Theta) upon her, and make her know the worth of his undervalued favours by the want of them: why ſhould it be ſaid of us as once, Anglica gens eſt optima flens, et peſſima ridens? why ſhould we provoke the Lord ſo long till he ſhall reſolve upon an evill, an onely evill, i. e. without mixture of mercy;Ezek. 7.5. till the decree bring forth, Zeph. 2.2. and God pronounceth that fatall ſentence againſt us that he did once againſt the old world, Fiat juſtitia, ruat mundus, Let juſtice be done though the world be thereby undone. Of all Gods Attributes he can leaſt abide an abuſe in his mercy, Gods, mercy is precious (ſaith one) and he will not let it run out to waſt; he will not be prodigall of it: There is a time wherein God will ſay, now I have done, I have even done with this people, mercy hath had her turn &c. I will not alwayes ſerve them for a ſinning-ſtock, but will take another courſe with them: I will take my own and be gone: and woe be unto them when I depart from them. When the ſun is eclipſed, all creatures fade and flag here below. Thou hiddeſt thy face, Lord, and I was troubled, Pſal. 30.7. David could not live but in the light of Gods countenance: he begs for mercy every where, as for life, never did poor priſoner at the bar beg harder for a pſalm of mercy then he doth, Pſal. 51.1. and other where. Neither would common mercies content him, he muſt have ſuch as are proper and peculiar to Gods own people, even the ſure mercies of David. Oh make ſure of mercy, what ever you go without. And the rather becauſe there are a race of Loruhamahs, a ſort of ſuch amongſt men as are excluded from mercy. God is not mercifull to any wicked tranſgreſſours Pſal. 59.5. that go on in their treſpaſſes Pſal. 68.21. that allow them and wallow in them. That laſt letter in Gods name had need to be well remembred Exod. 32.7. He will by no meanes clear the guilty. And that terrible text ſhould never be forgotten by thoſe that are obſtinate in an evill courſe, and bleſs themſelves when God curſeth them, Deut. 29.19.20. See the note there. Gods mercy goes oft-times in Scripture bounded by his truth: and as the ſame fire hath burning heat and cheerfull light, ſo hath God plagues for the obſtinate, and mercy for the penitent. Surely as he is pater miſevationum the father of mercies: ſo he is Deus ultionum the God of vengeances: as he hath vbera, ſo he hath verbera, treaſures of puniſhments for thoſe eſpecially that kick at his bowels, that deſpiſe his long-ſufferance, that argue from love to liberty, which is the Divels logick. Cavete a Melampygo.

But I will utterly take them away] Tollendo tollam, So Calvin renders it: and further tels us that ſome render it Comburam, I will burn them: and indeed war is fitly compared to fire that cruel element, and to extream famine Iſaia. 9.19.20. The vulgar latine tranſlateth it Obliviſcendo obliviſcar, I will utterly forget them: and that's puniſhment enough: as when one carried himſelf inſolently toward the State of Rome, a grave Senator gave this counſel, Let us forget him and he will ſoon remember himſelf. Woe be to thoſe to whom Chriſt ſhall ſay, Verily I know you not, I have utterly forgot you. Mercer rendreth it, Levabo, id eſt, projiciam, I will lift them up, that I may throw them down againe with the greater poiſe. The Seventy hath I will ſet my ſelf againſt them in battell array. Now the Lord is a man of war Exod. 15.4. yea he is the Lord and Victor of wars, as the Chaldee there paraphraſeth. But what meant the Chaldee here to render this text by Parcendo parcam eis, Sparing I will ſpare them: is not this point-blank againſt Loruhamah? How much better Tremellius, ut ullo-pacto condonem-iſt is, that I ſhould any way forgive them. Have I not pardoned them enough already? may I not well by this time be weary of repenting? I will even break off my patience, and forbear to puniſh no longer, I have long time holden my peace, I have been ſtill and refrained my ſelf: now will I cry like a travelling woman (who bites in her paine as long as ſhe is able I will deſtroy and devour at once: I will, I will. Iſa. 42.1[illegible: 1 letter] The ten tribes never returned out of captivity, unleſs it were ſome few of them that came up with the other two tribes out of Babylon, Ezr. 2. by the appointment of Cyrus: and ſome others that fled home when Nineveh (where they were held captive) was deſtroyed: But for the generality of them, whether they abide in China or Tartary, or Weſt-Indies, I cannot tell you. Parcus rendreth it, Nam tolerando toleravi eos, for I have a long while born with their evill manners. And ſurely Subito tollitur, Aug. qui diu toleratur, as an Ancient ſaith, Gods patience will not alwayes hold &c.

Verſ. 7. But I will have mercy upon the houſe of Judah.] The Ark and the mercy ſeate were never ſeparated. Judah had not utterly caſt off God, as Iſrael had: but worſhipped God in the Temple, (how corruptly ſoever) therefore they ſhall have mercy becauſe they kept the right way of worſhip. See the Churches plea for mercy to this purpoſe Jer. 14.9. Againe, Judah was now in a very great ſtraight having been lately beaten and plundered by Iſrael 2. King. 4.12. therefore they ſhall have mercy. God heard Hagars affliction and relieved her. I have ſeen, I have ſeen, the ſufferings of my people in Egypt, ſaith God,Exod. 2 and am come to eaſe them. Becauſe they have called thee an outcaſt, ſaying, This is Zion whom no man looketh after, therefore I will reſtore health unto thee, and I will heale thee of thy wounds, ſaith the Lord Jer. 30.17. He will repent for his people when he ſeeth their power is gone, Deut. 32.36. when there is dignus vindice nodus, an extremity fit for divine power to interpoſe. He knowes that mercy is never ſo ſeaſonable and ſweet, as when miſery weighs down, and nothing but mercy turns the ſcale: therefore Judah ſhall have mercy, when Iſrael ſhall have none. True it is, that Judah was not at this time much better then Iſrael, Aholibah then Aholah: they were ſcarce free from Sodomy and many ſuch like foul abominations. But what of that? if God come with a non obſtante as Pſal 106.8. Nevertheleſſe he ſaved them for his names ſake &c. who ſhall gainſtand him: If he will ſhew mercy for his names ſake, what people is there ſo wicked whom he may not ſave? See Eſay 57.47. Ezek. 20.8.14.22.44. Add hereunto that Iſrael and Syria were confederate againſt Judah, & thought to have made but a breakfaſt of them, Iſay. 7.5. &c. but God here promiſeth Judah mercy: and lets them know to their comfort, that there is more mercy for them in heaven, then there can be miſery in earth, or malice in hell againſt them. True it is, that even after this gratious promiſe made to Judah, it went very hard with them, See 2. Chron. 28.6. there 120000. of them were ſl[illegible: 1 letter]in in one battle and 200000. of them carried captive: yea, and all this by theſe Iſraelites here rejected from that mercy that Judah is promiſed; beſides abundance more miſery that befell them by Edomites. Ver. 17. Philiſtines. 18. Aſſyrians. 20. &c. Eccleſia hares Crucis ſaith Luther, The Church as ſhe is heire of the promiſes, ſo is ſhe of the Croſs: and the promiſes are alwayes to be underſtood with condition of the croſs. The palſy-man in the Goſpel healed by our Saviour heard, Son be of good cheere, thy ſins are forgiven thee, and yet he was not preſently free'd of his diſeaſe, till after a diſpute held with the Phariſes (which muſt needs take up ſome time) and the caſe cleared, Jeſus ſaid, Ariſe take up thy bed and walk, and ſo ſhew thy ſelf a ſound man. But to go on: Judah ſhall be ſaved, and not Iſrael, that envied Judah, and maliciouſly ſought their ruine. David looketh upon it as a ſweet mercy, that God had ſpred him a table in the preſence, and maugre the malice of his enemies. Pſal 23.4. Mat. 8.11. And the children of the kingdome (ſo the Jewes are called) ſhall gnaſh their teeth, and be even ready to eat their nailes at the reception of the Gentiles. This was it that put the men of Nazareth into an anger, and our Saviour into a danger, Luk. 4.25.26. By the Lord their God] that i, by the Lord Chriſt by Meſſiah their Prince, by the word of the Lord their God, ſaith the Chaldee here, that word eſſentiall John. 1.1. that true Zaphnath Paaneach (that is Saviour of the world, as Hierome interprets it) whereof Joſeph was but a type. This horn of ſalvation, or mighty Saviour (able to ſave them to the u[illegible: 2 letters]oſt that come unto God by him, [non-Latin text not transcribed]. Heb. 7.25) God raiſed up for there unworthy Jews, and even thruſt him upon them, whether they would or no, Iſay. 7.13.14. that all might appear to be of free grace. Well might God ſay, [illegible: 1 word] have mercy upon the houſe of Judah, matchleſſe mercy indeed: mercy that rejoyced againſt judgement. Mans perverſneſs breaketh not off the courſe of Gods goodneſs; Judah ſhall be ſaved by the Lord their God who is Alius from his Father, but not Al[illegible: 2 letters], a diſtinct perſon, not a diſtinct thing. This Angel of Gods preſence ſaved them, in h[illegible: 1 letter] love, and in his pitty he redeemed them &c. Iſay. 63.9. even the Angel that had redeemed their father Jacoh from all evill Gen. 48.16. and that ſoon after this propheſie, deſtroyed ſo many thouſands in Senacheribs army, Not by bow ner by battle &c. but by his own bare hand immediatly and miracul uſly 2. King. 19. where we may ſee that when Senacherib (after the example of his father Salmaneſer, who had captivated the ten tribes) came up againſt Judah, having already devoured Jeruſalem in his hopes, and thinking to cut them off at a blow, as if they had all had but one neck, they were ſaved by Jehovah their God: the Virgin daughter of Zion knew well the worth and valour of Chriſt her champion, and that made her ſo confident Eſay. 37.22. She knew whom ſhe had truſted, not with her outward condition onely, but with her inward and everlaſting, with her precious ſoul, ſaying with David I am thine, ſave me: for I haue ſought thy precepts. Pſal. 119.94. I will not truſt in my bow, neither ſhall mine arme ſave me: but thy right hand and thine arme, Pſal. 44.3.5. and the light of thy countenance: for thou haſt a favour unto me. See the Note on Zach. 4.6. and on 14.3.5. That's an excellent paſſage Pſal. 21.13. Be thou exalted O Lord in thine own ſtrength: ſo will we ſing and praiſe thy power.

Verſ. 9. Now when ſhe had weaned Lo-ruhamah] That is, after that the patience of God had waited and long looked for their converſion; but all in va[illegible: 1 letter]ne, he reſolved upon their utter rejection. And firſt he ſent for his love tokens back againe:Eſa. 66.11. he weanes them and takes them off from thoſe breaſts of conſolation, the holy Ordinances, deprived them of thoſe dugs (better then wine, Cant. 1 4.) that they had deſpiſed, carried them far away from that good land that abounded with milk and hony: the men of the Eaſt ſhould be ſent in upon them to eat their fruit and drink their milk, Ezek. 25.4. This nation (ſaith a Divine) is ſick of a ſpirituall pluriſie: we begin to ſurfet on the bread of life, the unadulterated milk of Gods word, and to ſpill it. Now when God ſeeth his mercies lying under table, 'tis juſt with him to call to the enemy to take away. Say not here with thoſe in the Goſpell threatned with this judgment,Luk. 20.16. God forbid. Think it not a thing impoſſible, that England ſhould be thus viſited. The Sea is not ſo calme in ſummer, but it may be troubled with a ſtorme: the mountain ſo f[illegible: 1 letter]me, but may be moved with an earthquake. We have ſeen as fair Suns as ours fall from the midſt of heaven, for our inſtance, Lege hiſtoriam, ne fias hiſtoria. Surely except we repent and reforme a little better then we have done yet; a removall of our Candleſtick, a totall eclipſe of our Sun, may be as certainly foreſeen and foretold, as if viſions and letters were ſent us from heaven, as once to the ſeven Churches of Aſia, who ſinned away their light, &c. And bare a ſonne,] Not a daughter as before, but a ſonne, becauſe under Hoſea, the laſt King of Iſrael, that Kingdom began a little to lift up the head, and to ſtand it out againſt the Aſſyrian. But this was but extremus niſus regni, the laſt ſprunting of that dying State. For ſoon after, Samaria the chief City was cloſe beſiege[illegible: 1 letter]: and although it held out three whole yeers, with a Maſculine reſolution, yet at length it was ſacked, and all the people of the land carried captive, young and old, naked and barefoot, even with their buttocks uncovered, &c. as it is ſaid of their confederates the Egyptians, Eſay 20.4. and as it ſhall be done at length to that purple whore of Rome, who ſhall be ſtript naked, broil'd and eaten, Revel. 17.16. A cold ſweat ſtands already upon her limbs: and, for a preſage of her future ruine, it is obſerved, that Rome, ſince it became Papall, was never beſieged by any, but it was taken; As for their late Maſculine attempts and atchievements (if any) it is but as here in the Kingdom of Iſrael, a lightning before death, as the blaze of a candle a little afore it goes out, the bulging of a wall that's ready to come down, or as it was ſaid of Carthage, a little afore it was taken, Morientium beſtiarum violentiores eſſe morſus, dying beaſts bite cruelly.

Verſe 9. Call his name Loammi] Nomen extremum & deploratum, ſaith Pareus, the laſt and moſt lamentable name of all, containing a moſt heavy, but ſpiritual, and therefore leſſe ſenſible puniſhment, viz. an utter abjection and abdication from the covenant, from grace, from God, from life eternall. For ye are not my people] But, being totally caſhiered, and diſcovenanted; Are ye not as the children of the Ethiopians unto me, O children of Iſrael, ſaith the Lord? Have not I brought up Iſrael out of the land of Egypt, and the Philiſtims from Caphtor, Amos 9.7. and the Syrians from Kir? q. d. True it is, I have brought you up out of Egypt (and therein you greatly glory) but have I not done as much as all this, for thoſe profane Nations here mentioned? with and amongſt whom, henceforward I ſhall reckon you, for you are no people of mine, but diſcarded, and diſpeopled? Till the Covenant made with Abraham, all Nations were ſuffered to walk in their own wayes, as fiſhes paſſe at liberty thorow the paths of the Seas, Pſal. 8.8. One perſon was no more reſpected then another. But as ſoon as it was ſaid, I will be thy God, and the God of thy ſeed after thee, the Church became as fiſh caſt into a Pond for peculiar uſe: and was divided from other Nations,Act. 14.16. no otherwiſe then light was from darkneſſe in the firſt creation, or then Goſhen was from Egypt, in that wonderfull ſeparation. But here God ſeems to reſcind his own act, to caſt off the people of his purchaſe, and utterly to diſown them; as once before he alſo did, when he fathered them upon Moſes, ſaying, Thy people, which thou haſt brought out of Egypt, &c. Exod. 32.7. But this (we muſt know) is no other then mutatio rei non Dei, effectus non affectus, facti non conſilij, not a change of Gods will, but onely of his works. For hath God indeed caſt away his people? God forbid. Rom. 11.1, 2. God hath not caſt away his people, whom he foreknew. Thus ſaith the Lord God, If heaven above can be meaſured, and the foundations of the earth ſearched out beneath, I will alſo caſt off all the ſeed of Iſrael, for all that they have done, ſaith the Lord. Jer. 31.37. And albeit (by an angry Apoſiopeſis) he ſay here, I will not be your God. (The word God, is not in the Original, ab irato omittitur, ſaith Mercer) yet to ſhew that he is Bagnal Chemah, One that can rule his wrath, as Neb. 1.2. he ſubjoyneth here, verſe 10.

Verſe 10. Yet the number of the children of Iſrael]. i. e. of the Iſrael of God, thoſe Jews inwardly the Circumciſion indeed, which worſhip God in the ſpirit, and rejoyce in Chriſt Jeſus, putting no confidence in the fleſh, Phil. 3.3.Bern. but ſaying each for himſelf as that good Father did, Horreo quicquid de meo eſt, ut ſim meus; All my care is to be found in Chriſt (ſc. when ſought for by the juſtice of God) not having mine own righteouſneſſe which is of the law, Beza. but that which is through the faith of Chriſt, the righteouſneſſe which is of God by faith. Phil. 3.9. Lo, to ſuch Iſraelites indeed, and of ſuch it is here promiſed (the Lord in Judgement remembring Mercy) that they ſhall be the ſand of the ſea which cannot be meaſured nor numbered; This was firſt promiſed to Abraham; and afterwards confirmed with an oath, Gen. 22.16. It began to be fulfilled; when, by the preaching of the Apoſtles, ſo many of both Jews and Gentiles came in and were converted to the faith of the true Meſſiah, as S. Paul expoundeth this text, Rom. 9.24, 25. and he had the mind of Chriſt. It ſhall have its full accompliſhment, when the fulneſſe of the Gentiles ſhall come in, and all Iſrael ſhall be ſaved, Rom. 11.26. Then the Church ſhall be as the ſtone that ſmote the Image, it ſhall become a great mountain, and fill the whole earth. Though the beginning of it be ſmall, yet the later end of it ſhall greatly increaſe, Job 8.7. for all the earth ſhall be filled with the glory of Chriſt: he ſhall have dominion from ſea to ſea, and from the river to the ends of the earth, Pſal. 72.8, 11, 17 Great is the paucity of Gods people for preſent: but let us, by the help of this promiſe, get above that ſtumbling block. Coſmographers tell us, that if we divide all the known world into thirty parts, the Heathens part is as nineteen of this thirty: the Mahometans as ſix, the Chriſtians as five only: And of thoſe five, more then the one half is held by idolatrous Papiſts. But let not this diſcourage us; it will be otherwiſe one day, for the Scripture cannot be broken. And although God may ſeem utterly to have abandoned his ancient people the Jews (the ten Tribes eſpecially) yet they, as well as the reſt, ſhall be vouchſafed this honour to be called to the participation of Chriſt, Ezek. 37.16, 19. Jer. 3, 12, 13, &c. Eſay 11.12, 13. Obad. 20. Zach. 10.6. Rom. 11.26. If God after ſo dreadful a threatning come in with his non-obſtante (as he doth likewiſe Pſal. 106.8. and elſewhere) and ſay, yet the number of the children of Iſrael ſhall be, &c. who ſhall gain ſay him? Their interpretation is too narrow, that underſtand this text of the increaſe of this people in all their diſperſions, until the time of their converſion. And that of Rabbi Ezra is pretty though not proper; that as the ſand keeps the waves of the ſea from breaking in and drowning the world: ſo doth Iſrael preſerve man-kind from periſhing by the waves of Gods wrath. It ſhould have been conſidered by him and the reſt of thoſe refractary Rabbines, that at that general converſion of the Jews (here plainly foretold) there ſhall be ſome ſtubborn ſpirits that will not even then ſtoop to Chriſt; but will be filled with envy, as thoſe cankered Phariſees their fore-fathers were (Acts 13.44, 45.) to ſee almoſt the whole City come together to hear Chriſt; Yea, they will be ready to ſay, as John 12.19. perceive ye how ye prevaile nothing? behold, the whole world follows him. Now againſt theſe ſpiritual ſpirits, the wrath of God ſhall be revealed from heaven, Rev. 21.8. Dan. 12.2. Eſay. 65.11, 12, 13, 14, 15, 16, 17.

and it ſhall come to paſſe, that in the place where it was ſaid unto them] As if God did now even repent, and would make them a full amends: make them glad according to the time, Pſal. 90.15. and in that very place when and where they had ſeen evil. Jeruſalem ſhall be inhabited again in Jeruſalem, Zech. 12.6. The Jews (it is thought) ſhall dwell in their own Countrey, Jer. 3.18. & 23.8. Ezek. 37.11, 12. Amos 9.14, 15. and God have a very glorious Church in the Land of Canaan. But that's not all; The Gentiles, who ſhall be made a ſpiritual Iſrael, though in time paſt they were not a people, yet now are they the people of God; and which had not obtained mercy, but now have obtained mercy, 1 Pet. 2.10. yea, ſuch a ſignal mercy as S. John cannot look on without an Ecce admirantis; Behold, Qualem & quantum As 2 Pet. 3.11. ſaith he, what manner of Love the Father hath beſtowed upon us, that we ſhould be called the ſons of God: 1 John 3.1. Yes, the ſons of the living God] who as he lives, ſo he gives us all things richly to enjoy; and is therefore to be truſted, 1 Tim. 6.17. And that we ſhould not only be Gods people, but his ſons (reconciled, but adopted) and not only be ſo, but be called ſo, have the name and the note, the credit and the comfort. Well might the Apoſtle ſay, that the grace of God herein had abounded, even to an overflow, [non-Latin text not transcribed] 1 Tim. 1.14. Well may Oecolampadius ſay as he doth upon this very Text, Vide ut major gratia quam peccatum, Behold, how as ſin abounded, grace ſuperabounded.Serm. 6. de Nativit. Well might Leo ſay, Omnia dona excedit hoc donum, &c. This is a gift of God, that exceedeth all gifts, that man ſhould call God Father, and God call a man his ſonne; this is a greater dignity then to be called an Angel, Archangel, Cherubim, Seraphim, &c. See more of this in my Righteous mans Recompenſe. part. 2. doct. 5. Calvin upon this verſe noteth, that there is an emphaſis in theſe words, It was ſaid, and It ſhall be ſaid, The latter ſheweth, that till the Lord ſpeak peace to his people, and ſay to their ſouls that he is their ſalvation, they cannot have the comfortable aſſurance of their Adoption, and acceptation into his favour Eph. 1.13. After that ye heard the word of truth, the Goſpel of your ſalvation; ye believed and were ſealed with that holy ſpirit of promiſe. Again, if God by his Prophets have ſaid to any, ye are not my people, &c. he will effect it. God heweth men by his Prophets, and ſlayeth them by the words of his mouth, Hoſea 6.5. Eliſha hath his ſword, as well as Jehu and Hazael, 1 Kings 19.17. Ezekiel beſiegeth Jeruſalem, and overthroweth it. Jeremy is ſet over nations and kingdoms to root out and pull down, &c. Chap. 1.10. S. Paul hath vengeance ready for the diſobedient. 2 Cor. 10.6. And what Gods Miniſters do on earth, he ratifies in heaven, Mat. 16.19. and 18.18.

Verſe 11. Then ſhall the children of Judah, and the children of Iſrael be gathered together] i. e. they ſhall unite into one body, and one religion, and ſhall all make one entire Kingdome,John 12. Ezek. 37.22, 24. Chriſt once lifted up, ſhall draw all things to himſelf: and wherever this carcaſe is,Mat. 24. there will the ſpiritual Eagles be alſo. Caiaphas, like another Balaam, propheſied that Jeſus ſhould die for that Nation: And not for that Nation only, but that alſo he ſhould gather together in one the children of God that were ſcattered abroad. John 11.51.52 Zeph. 3.9. This is the gathering together here mentioned: Chriſt ſhall be one amongſt his people, and his name one, Ze[illegible: 1 letter]h. 14.9. (See the Note there) they ſhall ſerve the Lord with one ſhoulder: It ſeems to be a Metaphor taken from Oxen that are yoked together, and that ſet their ſhoulders joyntly to the work. Surely, the more the Goſpel prevaileth, the more peace there will be. They ſhall be gathered together in that day: So when Chriſt ſhall be preached, and obedience yielded to his government, Eſay 9.7. then ſhall there be a bleſſed harmony of hearts: then ſhall they flie in flocks to the ordinances, as the doves to their windows: then ſhall they come to the Lords houſe upon horſes, and in charrets, and in litters, Eſay 66.20.

and appoint themſelves one head] The Lord Chriſt, called David their King, chap. 3.5. A multitude gathered under this one Head, and united to him is a Church. This head is indeed appointed, and ſet up over the Church by God, Pſal. 2.6. Eph. 1.22. But the Saints are ſaid to appoint Chriſt their head, and indeed, to ſet the Crown upon his head, as Cant. 3.11. when they chuſe him and embrace him for their Soveraign, when with higheſt eſtimations, moſt vigorous affections, and utmoſt endeavours of unfained obedience, they ſet him up in their hearts, and ſerve him in their lives; giving him the preheminence, and holding all in Capite in Chriſt: yea, holding of the head, as the Apoſtles expreſſion is, Col. 2.19. not of Paul, or Apollo, or Cephas. That Popiſh Buzzard was utterly out, who ſaid that he had found in the Dictionaries, that Cephas ſignifieth an Head, and that therefore Peter was head of the Church. For neither doth Cephas ſignifie an Head, but a Stone or Rock: nor, if it did, would that prove, what he alledgeth it for. Judah and Iſrael ſhall appoint to themſelves one head, not more then one. The Church is not bellua multorum capitum: neither is there any need of a miniſterial head of the Church: Indeed there is a contradiction in the very mention of it (as one well obſerveth) a Miniſterial Head; it is abſurd to ſpeak it.

and they ſhall come up out of the land] i. e. They ſhall be gathered into the heavenly Jeruſalem, ſaith Occolampadius; They ſhall come up from their miſerable life, ſaith Luther: from their earthly affections, ſaith Hierom. Rather, from Chaldea, or where ever they lie captivated and diſperſed, to Jeruſalem; there to joyn in the ſame way of worſhip (as once the twelve Tribes did before the ſchiſm under Jeroboam) with the Chriſtian Church, and ſo go on the way to the kingdom of heaven.

for great is the day of Jezreel] i. e. of Chriſt (ſaith Hierom) who is Gods ſeed, and ſhall ſee his ſeed, and ſo prolong his dayes by a ſucceſſion of Saints, Eſay 53.10. for whom God alſo will do great things in that day of his power, Pſal. 100.3. when there ſhall be a marvellous increaſe of his Church, which he ſhall ſow with the ſeed of men and of beaſts,Jer. 31.37. Ezech. 36.38. revealing his arm (another etymologie of the word Jezreel) for the ingathering of his Elect. Sic, Octogeſimus octavus mirabilis annus.

AN EXPOSITION OF The Propheſie of Hoſea.

The Firſt LECTVRE.May 8. 1642. Chap. 1. Verſ. 1, 2. &c. 1. The word of the Lord that came unto Hoſea the ſon of Beeri, in the dayes of Vzziah, Iotham, Ahaz, and Hezekiah, Kings of Iudah, and in the days of Ieroboam ſon of Ioash King of Iſrael. 2. The beginning of the word of the Lord by Hoſea: and the Lord ſaid to Hoſea, &c. The Preface To The Work. THis day beginneth a Scripture Expoſition Exerciſe, which hath loſt much of the honour of it, by the diſuſe of it: The beſt Apology for it is to ſet preſently upon it. It is ancient in the Church of God, old enough to ſpeak for itſelf. Nehem. 8. 8. we read, that Ezra, Ieshua, Bani, and the reſt read in the book of the Law, and gave the ſenſe, and cauſed the people to underſtand the reading. You love brevity; in this Exerciſe you ſhall have it, in all that ſhall be delivered unto you. I have pitched upon the Books of the ſmall Prophets, to open them unto you, of whom Ierome hath this expreſſion:Neſco utrum brevitatem ſermonum, an magnie tudiuem ſenſuum admirari debeas. You cannot tell which to wonder at moſt, either the brevt[illegible: 1 letter]y of ſpeech, or the greatneſs and abundance of ſenſe. And this Prophet Hoſea in ſpeciall is excellent this way, of whom the ſame Author ſpeaking, calls himCommaticum & qua ſi perſentias loquen tem. exceeding conciſe, & ſpeaking by ſentences. Being the Propheticall books is the work that falls to me, why I choſe rather to begin with Hoſea then Iſaiah, I ſhall afterward give you an account. If God continue this Exerciſeand life, we may goe through them all, both ſmall and great. In theſe Prophets we have moſt admirable divine Truths revealed to us, and pity it is, that the minde of God contained in them ſhould be ſo little known, even unto his children, that ſuch treaſures of heavenly truths that are there ſhould lie hid from ſo many ſo long a time as they have done. We might preface this our work (becauſe this is the firſt dayes entrance into it) vvith labouring to raiſe and ſweeten your hearts with the conſideration of the excellency of the Scriptures in generall. Luther hath an high expreſſion about them; he calls themGe[illegible: 2 letters]s generalisſimum omnium benorum. Si hoc auferas, ſol[illegible: 1 letter]m e mundo ſuſtuliſli: quid mundus ſublate verbo quam infernus. [non-Latin text not transcribed]. the higheſt genus that containes in it all good whatſoever. Take away the Scripture, and you even take away the Sun from the world. What is the world without the Scriptures, but hell it ſelf? We have had indeed the word of God to be as the Sun in the world, but oh hovv many miſts have been before this Sun! We have ſeldome the Sun ſhine clearly to us. It is pity, ſeeing there is ſuch a glorious Sun riſen, that there ſhould be ſuch a miſty day. Now this is the work we are called unto, to diſpell the miſts and fogs from before this Sun, that it may ſhine more brightly before your eyes, and into your hearts. Chryſoſt. in his 29. Sermon upon Geneſis [non-Latin text not transcribed], &c. Quid eſt Scriptura ſacra niſi quaedam epiſtola emnipotentis Dei ad creaturam ſuam. Greg. 1. Ep. [illegible: 1 letter]0. ad. Gregorium Theodorum Medicum. exhorting his Auditors to get the Scriptures into their houſes, and to a diligent exerciſe of himſelfe in them, tells them that by them the ſoul is raiſed and elevated, and brightned, as with the beame of the Sun of righteouſneſſe, and delivered from the ſnares of unclean thoughts. The Scripture is that wherin the great God of heaven hath ſent his mind to the children of men, wherein he hath made known the counſel of his wil, & opened even his very heart unto Man-kind. It is the Epiſtle that God hath ſent into the world. And did wee but heare of ſuch a Book that were dictated imediatly by God himſelf, to the end to ſhew the children of men what the eternall counſels of his will were for the ordering of them to their eternall eſtate, and to open his thoughts and intentions concerning their everlaſting condition what it ſhall be: Did wee I ſay but heare that there were ſuch a book in the fartheſt part of the Indies, would we not rejoyce that the world was bleſt with ſuch a mercie? what ſtrong and vehement deſires ſhould we have to enjoy but one ſight of it before we dye! Wee would be willing to venture upon any hazard, to paſſe through any difficulty, to be at any charges, that we might have but a ſight of ſuch a booke as this. My brethren, you need not ſay, Who ſhall goe to the fartheſt part of the Indies to ſetch this book? Who ſhall deſcend into the depth, or goe to the uttermoſt part of the earth to help us to a ſight of this booke of Scripture? For behold, the word is nigh unto you, it is in your houſes, and we hope in your hearts,Sacrae ſcripturae expoſitio eſt emnium quae ad cul [illegible: 2 letters]m Dei fiunt [illegible: 1 letter]pus maximum, & utilitates humano generi max [illegible: 1 word] efferens. and in this exerciſe is to be in our mouths, not only to tell you what it ſaith, but open unto you the mind of God in it. The exerciſing our ſelves in this book is ſweet indeed; Luther profeſſes himſelfe out of love with his own books, and wiſhed them burnt, leſt men ſpending time in them, ſhould be hindered from reading the Scriptures; which ſaies he are the only fountain of all wiſdome: and I tremble ſaies he at the former age, that was ſo much buſied in reading of Ariſtotle and Averroes. Wee read in that 8.Lect. 1. of Nehem. verſ. 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 people anſwered, Amen, Amen. And now bleſſed be the Lord, the great and gracious God, for ſtirring your hearts up to ſuch a work as this is,Wolfius in loc. and bleſſed be his name for thoſe liberties we have thus freely to exerciſe our ſelves in this ſervice; Luther in Gen. c. 19. Ego adi lie beos me[illegible: 1 letter]s & ſaepe opto eos interire, quod metuo, nemorentur lectores & abducant lectione ipſias ſcripturae, quae ſola omnis ſapientiae fons eſt, &c. O praiſed be the name of the great God for this dayes entrance into ſo good a work as this is. Yea they did not only bleſſe God, but the Text ſaith, They lifted up their hands, and they 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 expounded. How comes it to paſſe that their hearts were ſo taken with it now to hear the book of the Law expounded to them? Surely it was becauſe they were newly returned out of their Captivity; and now they came into their owne Land, and heard the Law of God opened to them, they bleſſed his great Name, & bowed their faces to the ground, worshipping him. This day (my brethren) witneſſeth to us our great deliverance and returne from our bondage. It was not long ſince that wee could have either Ordinances, or Truths, or Religious exerciſes, but onely according to the humors of vile men: But now through Gods mercy a great deliverance is granted to us (as this day witneſſeth) that wee may come and have free liberty to exerciſe our ſelves in the Law of our God: O doe you bleſſe the Lord, and bow your faces to the ground, worshipping of him. In the 12. verſ. of that Chap. we read, that after they had heard the Law read and expounded to them, they went their way to eate and to drink, and to ſend portions, and to make great mirth: Why? Becauſe (ſaith the Text) they had underſtood the words that were declared unto them. I hope if God shall pleaſe to give in aſſiſtance unto this work, many of you shall goe away hereafter from this Aſſembly rejoycing, becauſe you will come to know more of Gods mind revealed in his word then formerly: And this will be the comfort of your meat and drink, and of your trading, and the very ſpirits of all the joyes of your lives. As the ſweetneſſe of the fruit comes from the graft, rather then from the ſtock, ſo your comforts, and the bleſſings of grace in you, muſt come from the word ingrafted in your ſoules, rather then from any thing you have in your ſelves. In the firſt verſ. the Text ſaith, that all the people gathered themſelves together as one man, into the ſtreet 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 are a great company met together, perhaps ſome to know what the buſineſſe will be, ſome for novelty, and ſome for other ends; howſoever, come unto us you are, and we hope many for this end, that you might have the booke of the Law read & opened unto you. Now we expect that from you, which is ſaid of them, ver. 3. And the ears of all the people were attenti[illegible: 1 letter]e unto the book of the law, when it was read & opened to them. And truly that attention that you now begin withal, doth promiſe unto us that we shall have an attentive auditory. But that is not all; let us have further a reverential demeanor and carriage in the hearing of the Law, as it becomes thoſe that have to deale with God in it. The Text ſaith, verſ. 5. that when Ezra opened the book of the Law, all the people ſtood up. We doe not expect the ſame geſture from you, but by way of Analogie we expect a reverentiall demea nour in the carriage of he whole worke, as knowing we are to ſanctifie Gods Name in it. And as thoſe people after the firſt dayes exerciſe were ſo encouraged, that they came again the ſecond day, (for ſo the Text ſaith, verſ. 13. On the ſecond day were gathered together the cheife of the fathers of all the people, the Prieſts and the Levi[illegible: 1 letter]es, unto Ezra, to underſtand the words of the Law) ſo (I hope) God will ſo carry on this worke, 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 not be only profitable to the younger and weaker ſort, but to the Fathers, to the Prieſts and Levites too. Let it be with you as it was with them, according as you have any truth made known unto you, ſubmit to it, yeeld to it, obey it preſently, and then you shall know more of Gods mind: He that will doe my will, shall know my doctrine to be of God: Ioh. 7. 17. Thus did they, for verſ. 14. when they found it vvritten in the book of the Law, that the children of Iſrael should dwell in booths in the feaſt of the ſeventh moneth, (This was one paſſage of the Law that was expounded, how they should keep the feaſt of Tabernacles, and what booths they should make) the people went forth preſently unto the mount, and fetched Olive branches, and Palm branches, and branches of thick trees, and made themſelves booths, every one upon the roofe of his houſe. In this Propheſie of Hoſea you ſhall find many ſutable truths 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 large prefacing to it, only ſomewhat have been ſaid about the rules for interpretation of Scripture; I will ſay no more of that but this, to interpretation of Scripture, a Scripture frame of heart is neceſſary, a heart holy & heavenly, ſutable to the holineſſe & heavenlineſſe that is in the word: as it was ſaid of Tullies eloquence, that nothing but the eloquence of Tully could ſet out the excellency of it: So it may be ſaid of the Scriptures ſpiritualneſs, nothing but a heart filled with Scripture ſpiritualneſs can ſet forth the excellencies of it: and becauſe the authority of Scripture is dreadfull, wee deſire the prayers of you all to God for us, that his feare might fall upon our hearts that ſeeing we are menfull of errour, and full of evill, yet howſoever wee may not bring any Scripture to the maintenance of any erroneous conceit of our own heads, nor any evill of our own hearts: This wee know to be a dreadfull evill. It was a fearfull evill for Lucifer to ſay, I will goe and aſcend up, & be like the Higheſt, it is as great an evill for any to ſeek to make the Higheſt to become like Lucifer; for ſo do they that make the Scripture come down to juſtifie any erroneous opinion, or any way of evill they goe about to make the bleſſed God and the holy Ghoſt to be the fathers of lies. It is counted a great evill in a Common-wealth to put the Kings ſtamp upon falſe coine; and to put the ſtamp of the Spirit of God upon an error, upon a conceit of a mans owne, is certainly a great evill before the Lord: and it was for this that God did make the Prieſts vile and contemptible before the people, becauſe they were pa[illegible: 1 letter]tiall in the Law, Mal. 2. 9. And for you (my brethren) our prayer shall be, that the feare of God may fall upon you likewiſe, that you may come to theſe Exerciſes with Scripture-frames of heart. What frame of heart is a Scripture-frame? The holy Ghoſt tells you, Iſa. 66. 1. God looks at him that trembleth at his word: come with hearts trembling at the word of God; come not to be Iudges of the Law, but doers of it. You may judge of your profiting in grace by the delight you finde in Scripture, as Quintilian was wont to ſay of profiting in eloquence, a man may know that, ſaies hee, by the delight hee findes in reading Cicero; much more may this be ſaid of the Scriptures, it is a true ſigne of profiting in Religion, to whom the Scriptures are ſweeter then the honey, and the honeycombe. And now I shall onely tell you what the work is we have to doe, [illegible: 1 letter]um debere ſcire ſe aliquid profeciſſe cui Ciceronis lectio eft valde iucunda. and then we shall fall upon it, and that is to open Scripture unto you, not onely difficulties, but to shew unto you what divine truths are contained in them what may come fresh, and ſpring up from the fountain it ſelfe, to preſent them unto you with adding ſome quickneſs. This is our worke not to enlarge any thing with long Explication, Probation, or Application. There are theſe five things to be enquired concerning this our Prophet, whoſe Propheſie I have now pitched upon to open. 1 Who he was. 2 To whom he was ſent. 3 What his errant was. 4 His Commisſion. 5 The time of his propheſie All theſe you have either in the firſt verſe, (where moſt of them are) or you shall find them in the Chapter. For the firſt then, who this Prophet was. I will tell you no more of him then what you have in the firſt verſe, [non-Latin text not transcribed] in Hiphil. [non-Latin text not transcribed] Hoſea the ſon of Beeri. His name ſignifieth a Saviour, one that brings ſalvation. It is the ſame root that Ioshua had his name from; and many ſaving and ſavory truths wee shall finde this Prophet bringing to us. He was the ſonne of Beeri. This Beeri we doe not find who hee was in Scripture,Salvavit. only in that he is here named as the father of the Prophet in the entrance into this Propheſie, Surely it is honor is gratia to the Prophet, and from it we may note thus much. That ſo ſhould parents live and walke,Obſ. as it may be an honour to their children to be called by their names, that their children may neither be afraid nor aſhamed to be named by them. The Iews have a tradition that is generally received among them, that whenſoever a Prophets Father is named, that Father was likewiſe a Prophet as well as the Son. If that were ſo, then ſurely it is no diſhonor for any man to be the Son of a Prophet. Let thoſe that are the children of godly, gracious Miniſters, be no diſhonour to their Parents, their Parents are an honour unto them: But we find it by experience, that many of their children are farr from being honours to their godly parents. How many ancient godly Miniſters, who heretofore hated ſuperſtitious vanities, whoſe ſonns of late have been the greateſt zealots for ſuch things. It puts me in mind of what the Scripture notes concerning Iehoiakim the ſonne of Ioſiah, [illegible: 1 letter] King. [illegible: 1 letter] 2. 19. the difference betweene his father and him. Ioſiah when he heard the Law read, his heart melted, and he humbled himſelfe before the Lord. But now Iehoiakim his ſonne, when hee came to heare the Law of God read, he tooke a pen-knife, and cut the roll in which it was written, Ier. 36. 23. in peices, and threw it into the fire that was on the hearth, untill all the roll was conſumed. A great deale of difference there was 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 diſhonour to their Fathers. The ſonne of Beeri. This word Beeri hath its ſignification from a Wel that hath ſpringing water in it, [non-Latin text not transcribed] Puteus. freely and cleerly running: So Miniſters should be the children of Beeri, That that they have should 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. To whom was this Prophet Hoſea ſent. He was ſent eſpecially to the Ten Tribes. I ſuppoſe you all know the diviſion that there was of the people of Iſrael in Rehoboams time, tenn of the Tribes went from the houſe of David, only Iudah and Benjamine remained with it. Now theſe tenne Tribes renting themſelves from the houſe of David, did rent themſelves likewiſe from the true worship of God, & there grew up horrible wickedneſſes, and all manner of abominations amongſt them. To theſe ten Tribes God ſent this Prophet. He ſent Iſaiah & Micah to Iudah, Amos and Hoſea he ſent to Iſrael, all theſe were contemporary. If you would know what ſtate Iſrael was in, in Hoſeas time, read but 2 K. 15. 19. & you shall find what their condition was, Ieroboam did that which was e[illegible: 1 letter]ill but he fight of the Lord, he departed not from all the ſins of Ieroboam the ſonne of Nebat which made Iſrael to ſinne. But notwithſtanding Iſrael was thus notoriouſly wicked, and given up to all Idolatry, yet the Lord ſendeth his Prophets, Hoſea and Amos, to Propheſie to them even at this time. O the goodneſſe of the Lord to follow an apoſtatizing people, an apoſtatizing ſoule! It was mercy yet while God was ſpeaking; but woe to that people, to that ſoul to whom the Lord shall give in charge to his Prophets, propheſie no more to them. But what was Hoſea his errand to Iſrael? His errand was to convince them clearly o[illegible: 1 letter] this their abominable Idolatry, and thoſe other abominable wickedneſſes that they lived in, and ſeverely to denounce threatnings, yea moſt fearfull deſtruction. (This was not done before by the other Prophets, as wee shall afterward make it appeare, but it was Hoſea his errand to threaten an utter deſolation to Iſrael more than ever was before) and yet withall to promiſe mercy to a remnant to draw them to repentance, and to Propheſie of the great things that God intended to doe for his Church and children in the latter dayes. What was his Commisſion? The words tells us plainly, The word of the Lord came to Hoſea. It was the word of Iehovah. It is a great argument to obedience to know it is the word of the Lord that is ſpoken. When men ſet reaſon againſt reaſon, and judgment againſt judgment, and opinion againſt opinion, it prevails not: but vvhen they ſee the authority of God in the Word, then the heart and conſcience yeeldeth. Therefore hovvever you may look upon the inſtruments that bring it, or open it to you, as your equalls or inferiours, yet knovv there is an authority in the Word that is above you al: It is the word of the Lord. And this word of the Lord, it came to Hoſea. Mark the phraſe, Hoſea did not goe for the word of the Lord, but the word of the Lord came to him: [non-Latin text not transcribed] he ſought it not, but it came to him, factum fuit verbum, ſo are the words, the word of the Lord came, or was made into him, was put into him. Such a kind of phraſe you have in the new Teſtament, Iohn 10. 35. If hee called them Gods unto whom the word of God came; [non-Latin text not transcribed]. that is, to whom the commiſſion came, to put them in the place wherein they were. So the word of the Lord came to Hoſea. The knowledg of a call to a work, will help a man through the difficulties of the work. One of the notableſt Texts of Scripture to encourage a man to that work to which he ſees he is clearly called,Magna ſemper facerunt, qui Deo vocaute docuerunt. Luther. is that which is ſpoken of Chriſt himſelfe, Iſa. 42. 6. I the Lord have called thee in righteouſneſſe: what 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 wee know Gods call to a work (as for the preſent this of ours is exceeding clear unto us) though the worke will be difficult and liable to much cenſure, Yet the Lord will hold our hands, and will be with us, and with our minds, and our tongues, and our hearts, and will keep us in this work, and make us inſtruments to give ſome light unto you. But the principall buſineſſe is to enquire of the time when Hoſea propheſied. You have it in the Text, In the dayes of Ʋzziah, Iotham, Ahaz, and Hezekiah Kings, of Iudah, and in the dayes of Ieroboam the ſon of Ioaſh King of Iſrael. It is computed by Chronologers, that Hoſea lived about 814. years before Chriſt: In his time was the City of Rome built. It was the beginning of the Olympiads. Euſebius tells us that there was no Grecian Hiſtory (and if no Greek learning, then not any that was of any authority) extant before this time of Hoſea. He propheſied in theſe Kings reigns,Euſeb. de Prapar. Euan. l. 20. c. ult. Ab hec tempore Graeca de temporibus historia vera creditur. Vzziah, Iotham, &c. You ſhall find that we shall have much of Gods mind revealed in this, more then at firſt view we can comprehend. We shall find by this that Hoſea propheſied a very long time, it is very probable fourſcore years, but it is certaine he was in the work of his Miniſtry above ſeventy yeares, and I make that clear thus, He propheſied in the dayes of Ierobam (who though he be here named laſt, yet he was the firſt of theſe Kings, and we shall shew you the reaſon by and by, why he was named laſt) that then took up ſome of his time: But ſuppoſe you reckon from the end of Ieroboams reign, yet from that to the beginning of Hezekiah, here were 70. years, and yet the Text ſaith he propheſied both in Ieroboams time, and in Hezekiahs time too: after the death of Ieroboam, Vzziah lived 38. years (he reigned 52. in all) He began his reign in the 27. of Ieroboam, 2 King. 15. 1. Now Ieroboam lived after that 14. years, for he reigned 41. in all, take 14. out of 52. and there remains 38. and after him Iotham reigned 16. years; and then Ahaz. ſucceeded him, and reigned ſixteene yeares more: ſo that between theſe two Kings, Ieroboam and Hezekiah, there was 70. yeers, in which Hoſea propheſied, beſides the 41. yeers of Ieroboam, and 29. yeers of Hezekiah, in both whoſe reigns too you ſee he lived, and therefore it is probable it was 80. yeares at leaſt that Hoſea continued in the work of his propheſie. See what of Gods minde we have that will ſpring fresh from this. Hoſea continued ſo long,Obſ. 1. and yet you ſee there is not much of his propheſie extant, only 14 short Chapters. It pleaſeth God ſometimes that ſome mens labours shall abide more full to poſterity than others, though the labours of thoſe others more large, and as excellent as theirs: this is according to the diverſity of Gods adminiſtrations. Let the Miniſters of God learn to be faithfull in their worke, and let God alone for to make them eminent by having their labours extant. 2. It appears from hence that Hoſea muſt needs begin to propheſie very young.Obſ. 2. If hee were a Prophet 80. years, certainly hee was but young when he began firſt to propheſie, and yet he was ſet upon as great an employment as any of the Prophets were (as we shall ſee hereafter.) It pleaſeth God ſometimes to ſtir up the hearts of young ones to doe him great ſervice, he ſends ſuch ſometimes about great works and employments, ſo he did Samuel, and Ieremiah, and Timothy, therefore let no man deſpiſe their youth. 3. Hoſea propheſying thus long,Obſer. 3. it appeares hee lived to be old in his work. When God hath any work for men to doe, he doth lengthen out their days. So he did the days of John the Diſciple, he lived near upon an hundred years, if not more, for the time of the writing of his Goſpel (as it is noted) was in the 99. yeare of Chriſt, 66. after the Aſcenſion. Let not us be too ſolicitously carefull about our lives, to maintain our healths and ſtrengths, let us be carefull to doe our worke; for according as the Lord hath work for us to doe, ſo he will continue to us our health and ſtrength, and life: when you come to dye, you may dye comfortably, having this thought in you; well, the work that the Lord ſent me to doe, is done, and why ſhould I ſeeke to live longer in the world? God hath others enough to do his work. It was a ſweet expresſion of Iacob, Gen. 48. 21. Behold I dye (ſaith he) but God shall be with you, and bring you againe unto the land of your fathers. So may the Prophets of God ſay that have been faithfull in their work: Behold I dye, but the Lord shall be with you, my work is finiſhed, but God hath others that are young, to goe on in his work, that is the third Obſervation. 4. You may ſoe by Hoſeas continuance in ſo many Kings reigns,Obſer. 4. that hee went through variety of conditions; ſometimes he lived under wicked Kings, ſometimes under moderate Kings, ſometimes hee had encouragement from godly and gracious Kings, although they were of Iudah. Not only the people of God, but ſpecially Gods Miniſters muſt expect variety of conditions in the world, they muſt not promiſe to themſelves always the ſame ſtate. Yet further. Hoſea propheſied in all theſe Kings reigns. Here appears the conſtancy of his ſpirit, notwithſtanding the many difficulties hee met withall in his work: for he propheſying in Jeroboams, Iotham, and Ahaz his time who were wicked Princes, ſurely he muſt meet with many diſcouragements; And though he continued 80. years, yet he ſaw but little ſucceſſe of his labour, for the truth is, the people were never converted to God by his Miniſtry. Nay it is apparent that they grew worſe and worſe, for it is ſaid of that Ieroboams time in which Hoſea began his Propheſie, only that hee did evill in the ſight of the Lord, and continued in the wayes of Ieroboam the ſon of Nebat, 2 King. 15. 15. But after wee read moſt horrible things that Iſrael was guilty of, 2 King. 17. 17. It is ſaid, they cauſed their ſonnes and their daughters to paſſe through the fire, and uſed divinations, and inchantments, and ſold themſelves to doe evill in the ſight of the Lord, to provoke him to anger, beſides many dreadfull things, you may read in that Chapter, Iſrael was grown guilty of. This vvas in King Hoſhea his time, which was many years after Hoſea began to propheſie, towards the end of his Propheſie. God may continue a Prophet a long time amongſt a people,Obſer. 5. and yet they may never bee converted. It is a diſtemper in Miniſters hearts to think to give over their work becauſe they ſee not deſired ſucceſſe. I remember Latimer in one of his Sermons, ſpeaking of a Miniſter, who gave this anſwer, why he left off Preaching, becauſe he ſaw he did no good, this ſays Latimer is a naughty, a very naughty anſwer. That we have here may be a great ſtay to theſe who have lived many years in the work of the Miniſtry, and yet have done little or no good. Hoſea was fourſcore yeers a Prophet to Iſrael, and yet did not convert them. Yet notwithſtanding all theſe diſcouragements, he continued conſtant, and that with abundance of freſhneſſe and livelineſſe when he comes to the end of his prophecying. It is an honour to the Miniſters of God,Obſer. 6. that meet with many difficulties in their way, and with many diſcouragements, yet to continue freſh and lively to the very end; not to be freſh and lively only at firſt, as many yong Miniſters are when they begin firſt. O how freſh are they, 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, then they grow cold, and that former vigour, freſhneſſe, and zeale, which appeared to be in them, comes to be a great deale flatter. Like ſouldiers, that at the firſt were forward, and active in ſervice, but afterward come to live upon their pay, and can doe no ſervice at all; or rather as veſſels of wine, that when they are firſt tapped are very ſmart, and quick, and nimble, but at laſt grow exceeding flat: as we commend that veſſel of wine that draws quick to the very laſt of all: ſo it is an excellent thing indeed for a Miniſter of God to continue freſh, and quick, and lively, to the laſt end. It is true, nature and naturall abilities may decay, but a ſpirituall freſhneſſe may appear, when naturall abilities are decayed. To ſee an old Prophet of God, that hath gone through many difficulties, and ſufferings, and yet to continue freſh & lively in the work of the Miniſtry, and to have ſpirituall excellencies ſparkle in him then, this is a moſt honourable ſight, and calls for abundance of reverence. Laſtly, Hoſea prophecyed ſo long that he came to ſee the fulfilling of his Propheſie, for he continued propheſying till Hezekiahs time, and in the ſixth year of Hezekiahs reign came the deſtruction of Iſrael. Hoſea had threatned an utter taking of them away, but all this while it was not done till then, and then it is moſt likely he ſaw the fulfilling of his Propheſie. It pleaſeth God many times to let his Prophets ſee the fulfilling of their threatnings upon the people againſt whom they have denounced them.Obſer. 7. Perhaps they goe away, and ſcorn, and contemn the Prophets, and their words are but winde with them, but God many times lets his Miniſters live to ſee their words fulfilled upon them. For particular perſons, when they are caſt upon their beds of ſickneſſe or death, it is then ordinary for them to ſay, Oh 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 Jeremies time, they laughed and contemned him, but Jeremy lives to ſee the fulfilling of thoſe threatnings at laſt. And if they live not to ſee the fulfilling of their words, yet preſently after their death they are fulfilled, as it was at Hippo, where Auſtin threatned judgements againſt them, they were not executed in his time, but preſently after he was taken away, they came. Yea but he did not only propheſie in theſe Kings dayes, but in the dayes of Jeroboam King of Iſrael. Here are three Queſtions: 1. What is the reaſon that Jeroboam, who in truth was the firſt of theſe Kings, that he is named laſt? 2. Why only one King of Iſrael is named, and three Kings of Judah? for beſides him in the time of Hoſea's propheſie there were 6. other Kings of Iſrael, Zechariah, Shallum, Menahem, Pekahiah, Peka, Hoſhea. 3. Why Jeroboam is named at all? One anſwer will be ſufficient for the two firſt Queſtions, why Jeroboam is named laſt, and why there is but one King of Iſrael named. The anſwer is this, God took no great delight in the Kings of Iſrael, for they had forſaken the true worſhip of God. Though there was much corruption in Judah, yet becauſe they kept to the true worſhip of God, God took more delight in Judah then in ſrael. Therefore hee nameth Jeroboam in the laſt place, though he was firſt, and only him. But why was Jeroboam named at all? This is of great uſe. You ſhall finde that it was for this end, that you might underſtand what eſtate the people of Iſrael were in at this time of Hoſea's Propheſie. Much you ſhall ſee is to be learned from hence. The ſtate of the people of Iſrael in the time of Jeroboams reign was very proſperous, though their wickedneſſe was very great. For if you look into 2 K. 14. you ſhall find there, that a little before this they had been in very great diſtreſſe, and under ſore afflictions: Now in Jeroboams time they were in the greateſt proſperity that ever they had been in: for this Jeroboam was not the firſt Jeroboam the ſon of Nebat, that cauſed Iſrael to ſin, and was a means of the rent of theſe Ten Tribes from the houſe of David, that was 140. years and more before this; but this Jeroboam, in whoſe time God ſent Hoſea to propheſie this greatwrath againſt the houſe of Iſrael, was the ſonne of Joaſh. Now in all this time this Kingdome was never in a more proſperous condition then in the dayes of this Jeroboam. Two things are to be obſerved concerning the condition of this people at this time. Firſt, That they were a little before this in great adverſity, and then after they grew upto great proſperity. For if you read that 14. Chap. of 2 Kings, you ſhall find that they were under ſore affliction, for the Text ſaith, verſ. 26. There was not any ſhut up, nor any left, nor any helper for Iſrael. It is a compariſon taken from Shepheards, that uſe to ſhut up their flocks when they would keep them ſafe from danger; but now here was ſuch a generall deſolation and wofull affliction upon Iſrael, that there was none ſhut up, nor no helper left. But then comes this Jeroboam, and it is ſaid, ver. 25. That he reſtored the coaſt of Iſrael from the entring of Hamath unto the Sea of the plain. And ver. 28. He recovered Damaſcus and Hamath, which belonged to Judah, for Iſrael. This Hamath that he ſpeaks of was of great uſe, it was the in-let of the Aſſyrians, and for Jeroboam to conquer that place, land to recover Damaſcus, and to add that to the Crown of Iſrael, which belonged to Judah, it ſhews that after their bitter affliction, God granted a great mercy by Jeroboams means, and that now Iſrael flouriſhed greatly, and grew exceeding proſperous. There is much of Gods mind held out to us in this: As, in that the people of Iſrael had been under ſore affliction, and delivered, yet God ſent Hoſea to them, to ſhew them their horrible wickedneſſe, and to threaten deſtruction. Hence ſee the perverſeneſſe of the children of men,Obſ. 1. that after great deliverances granted them from bitter and ſore afflictions, yet they will continue ſtill in their wickedneſſe and rebellion. The Lord grant this may not be true concerning us. God hath delivered us in great meaſure from thoſe ſore and bitter afflictions, and heavy oppreſſions, under which wee lately vvere, and many gracious liberties are reſtored to us; Now have we not need of an Hoſea to be ſent unto us to rebuke us, and to threaten judgment for the evill of our wayes? This is a ſad thing. Further,Obſ. 2. God may let a ſinner continue a long time in the way of his ſin, and when he hath flouriſhed many years, and thinks ſurely the bitterneſſe of death is paſt, then God may come and threaten judgment. Jeroboam reigned 4[illegible: 1 letter]. years, and it cannot be but that Hoſea propheſying ſo long after Jeroboams death, came in the latter end of Jeroboams time. Jeroboam might think, what doth he come to conteſt with me, and to tell me of my ſin and wickedneſſe, and to threaten judgment? have not I continued theſe 40, years King, and have proſpered? and ſurely God hath been with me. Well, a ſinner may hold out long, and yet afterward judgment may come. Thirdly,Obſer. 3 A people in a flouriſhing condition, when they proſper moſt, and overcome their Enemies, and have all according to their hearts deſire, even that may be the time for God to come out in his wrath againſt them. So it was here, therefore we muſt not judg our Enemies to be happy, nor feare them becauſe of their flouriſhing eſtate for the preſent, neither let us be ſecure our ſelves becauſe of the mercies wee enjoy. God doth not alwayes ſo, but ſometimes he is pleaſed thus to deale with ſinners, to ſtay till they be at the height of their proſperity, and then to come upon them, as here he did. Sometimes God is more ſudden, it is like Zechariah the ſon of this Jeroboam thought he might venture as well as his Father, his Father proſpered in ſuch wayes 41 years, and why may not I? No, God came upon him in ſix moneths, 2 King. 15. 8. Fifthly, Hoſea when he came to propheſie againſt Iſrael, he ſaw them in their proſperity, and yet continueth to threaten judgment againſt them. It was a further argument of the Spirit of God that taught him, and of a ſpeciall inſight he had into the mind of God, that he ſhould thus propheſie deſtruction to them when they were in the height of their proſperity. It is true, if Hoſea had come afterward in Zachariah his dayes, when the Kingdome was declining; or if Hoſea had popheſied in Shallums time, and others after him, then he might have ſeene by the working of ſecond cauſes, that the kingdome was going downe indeed. No, but he comes in Jeroboams time, when there was no appearance of ſecond cauſes at all of their deſtruction, and then propheſieth deſtruction unto them. It is a ſign of ſpeciall inſight the ſoule hath in the wayes of God,Obſer. 4 that can ſee miſery under the greateſt proſperity. The Prophet did not think Iſrael in a better condition, becauſe of their outward proſperity. A ſigne his propheſie was from God. Yet further, this being in the reign of Jeroboam, when they were in great proſperity, ſurely their hearts were exceedingly hardned againſt the Prophet; and it cannot be imagined, but that they entertayned his propheſie with ſcorn and contempt: for it is an uſuall thing, when men are in the height of their pride, and in their ruffe, then like the wild aſſes colt, to ſcorn and contemn all that comes againſt them. It is nothing for a Miniſter of God to deale plainly with people in the time of adverſity, when they are down the wind, but when men are in the ruffe of their pride, and in all their jollity, to deale faithfully with them then, this is ſomething, and thus the Prophet Hoſea did. That their great proſperity did raiſe up & harden their hearts with pride againſt the Prophet,Obſer. 5 it appears plainly, if you will but read Amos 7. 10. (for we muſt finde Gods minde by comparing one place with another) there you ſhall find what the fruit of Jeroboams proſperity was, for Amos and Hoſea were contemporary. When Amos was propheſying, Amaziah the Prieſt of Bethel ſent to Jeroboam King of Iſrael, ſaying, Amos hath conſpired againſt thee, the land is not able to beare his words. This was ſaid of Amos, it is like that Hoſea did not meet with better meaſure then this. Amaziah the Prieſt of Bethel did this. If there be any enemies againſt the faithfull Miniſters in a place, they are the Prieſts of Bethel, idolatrous and ſuperſtitious Miniſters. And what courſe doe they take? They ſend to the King, to the Governours, O they have conſpired againſt the King, they are ſeditious perſons, factious men, that keep a ſtirre in the kingdome, and break the peace of the Church, the Land cannot bear their words. Such a meſſage as this you ſee did Amaziah ſend 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 12. ver. of that Chap. Alſo Amaziah ſaid unto Amos, O thou ſeer, goe, flee away into the land of Judea, and propheſie there. We are not holy enough for you forſooth, we are Idolaters, we doe not worſhip God aright, we are no true Church, get you to Judah among your brethren, and propheſie not any more here at Bethel, why? Becauſe it is the Kings Chappell, & it is the Kings Court. It ſeems then in thoſe times, that the Kings Chappell, the Kings Court could not beare with a faithfull Prophet. And what was the ground of it, but becauſe at this time Jeroboam proſpered in his way, and the kingdome was in ſuch a flouriſhing condition as it never was before? Here then was the tryall of the faithfulneſſe of Hoſea's ſpirit, yet to goe on in the work of his Propheſie. Yet further.Obſer. 6. In that Hoſea did propheſie in the time of Jeroboam, by that it will apppear that he was the firſt Prophet that ever brought theſe hard tidings to them, of the utter deſtruction of Iſrael, It will appeare by that which is ſaid, 2 King. 14. 27. that before this time God had not ſo threatned Iſrael; for the Text ſaith: The Lord ſaid not before this time that he would blot out the name of Iſrael from under heaven, but hee ſaved them by the hand of Jeroboam the ſonne of Joaſh. Mark, there is given the reaſon why the Lord ſaved them by the hand of Jeroboam, 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 for the utter blotting out th 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 certainly it was ſo much the harder, he being the firſt of all. For they might have ſaid, why do you come with theſe new things, and in ſo great ſeverity, who did ever ſo before you? It was a hard task: For we know if a Miniſter come with any thing that ſeems to be new, if he preſents any truth to you that hath but a ſhew of Novelty, that you heard not before, though it be never ſo good aud comfortable, he ſhall find little encouragement. Nay if hee doe but come in a new way, as this very exerciſe, becauſe it is like to goe on in a way that yet hath been diſuſed, it will meet with many diſcouragements. What then will the threatnings of hard things, of judgments, and deſtruction do when they come with novelty? Surely Hoſea had a hard taske of this, and yet he went on faithfully with it. Thus much for the time wherein Hoſea propheſied. Now to make a little entrance into the propheſie. The beginning of the word of the Lord by Hoſea. Some from theſe words doe gather that Hoſea was the firſt Prophet that ever was, Though it is true, we cannot gather it directly from hence, yet it is apparent, that notwithſtanding Iſaiah be ſet firſt, yet Hoſea was before him; for if you look into the 1 Iſa. you ſhall find that his beginning was in the dayes of Ʋzziah. Now Hoſea was in the dayes of Jeroboam, and Jeroboam was before Vzziah. And this may be one reaſon why though I intend the whole propheticall books, yet I rather pitch upon Hoſea firſt, becauſe indeed he was the firſt Prophet: it is cleare you ſee from the Scripture, though we cannot gather it from theſe words in this ſecond verſe. 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 propheſie. And what was this beginning? what did God ſet him about firſt? Mark preſently the next words, he muſt take him a wife of whoredomes, and children of whoredomos, and ſo declare to the people of Iſrael that they had committed great whoredome departing from the Lord. The moſt grievous charge, and moſt ſevere and terrible expreſſion of Gods wrath againſt that people that you meet with in all the book of God. This is the work Hoſea muſt doe, and Hoſea was very young when firſt he went about it. Now as I told you before, God ſometimes calls young ones to great ſervices; but to call a young man to this ſervice, to goe to this people with ſuch a meſſage, now in the midſt of all their pride and flouriſh to conteſt with them thus, & to tel them that they are children of whoredomes, and no longer the people of God, for what? for a young man to do this? Why, they might have ſaid, if this came from the mouth of ſome old ancient Prophet, reverent for his years, and experience, it had been ſomewhat; but to come from a green head, for an upſtart to upb[illegible: 1 letter]aid us with ſuch vile things. Thus men grown old, and ſodden in their ſins,Obſer. are ready to reaſon. But let us know (my brethren) if God ſend any meſſage unto us, though by young ones, he expects your entertainment of it. When God would deſtroy Elies houſe, he ſends the meſſage by young Samuel; but Eli did not reaſon thus, what this young boy come to ſpeak thus malapartly to me! No, he ſtoops to it, Good is the word of the Lord, ſaith he. Againe,Obſec. Hoſea muſt tell them that they are children of whoredomes, and not the people of God. What for a Miniſter when he comes firſt among a people, to begin ſo harſhly, and ſeverely, and ruggedly, is it not better to comply with the people, to come with gentle and [illegible: 1 letter]aire means, to ſeek to win them with love? if you begin with harſh truths, ſurely you will make them fly off preſently. Thus many do reaſon. Now I beſeech you take heed to your own hearts in reaſoning thus, Many have done ſo, and have ſought to comply with people ſo long till they have complyed away all their faithfulneſſe, and conſcience, and vigour that before they had: When they come to great men, rich men, men in place and emmency, they will comply with ſuch; but let them have any of Gods people in their Pariſh that are of a mean rank, and poor, they comply little enough with them, but are harſh and bitter to them, and regard not the tenderneſſe 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, maintaining ſuch a diſpoſition as to be willing to undergoe any ſufferings that God ſhall call them unto: they may ſay firſt when they come to a houſe, Peace be to this houſe, eſpecially when they come to a place that hath not had the means before. But if it be to a people that goe directly againſt the light of their conſciences, a ſuperſtitious people that cannot but be convinced, and have had many evidences that it is againſt the mind of God, and yet only for their owne baſe ends will goe on and not amend; in ſuch a caſe as this wee may come with harſhneſſe at the very firſt. So Paul gives a charge to Titus in dealing with the Cretians who were evill beaſts and ſlow bellies, that he ſhould rebuke them ſharpely, Ch. 13. [non-Latin text not transcribed]. (ſo wee tranſlate it) the word in the Originall is, cuttingly. The beginning of the word of the Lord by Hoſea. The particle which is tranſlated [by] ſignifyeth [in] as well as by, 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 ſpirit of Hoſea in the work of the Miniſtry. The Lord ſpake firſt in Hoſea, and then he ſpeaks out unto the people. Some ſuch expreſſion we have concerning Paul, Gal. 1. 16. That Chriſt may be revealed in me, not onely to me, but in me. The more inwardly God ſpeaks, and converſeth with the hearts of his Miniſters, the more inwardly and efficaciouſly they are able to ſpeak to the people. This is the deep preaching, when it is from the heart. And ſo Auguſtine ſayes of Hoſea, Quanto [illegible: 1 span] dius [illegible: 1 word] em lo [illegible: 2 letters]itur, [illegible: 1 word] into opeto [illegible: 1 letter]ius pene [illegible: 2 letters]ratur. becauſe that which he ſpake was ſo deep it wrought more ſtrongly. Hoſeas Propheſie muſt needs be deep, for God ſpake in him before he ſpake out to the people. We ſay, that which commeth from the heart will go to the heart: Surely that which commeth from the voyce of God in the heart, will goe beyond the ears to the hearts of people. And bleſſed are the people that have ſuch Miniſters that ſhal ſpeak nothing to them, Aug. de Hoſea l. 18. deciu. but what hath firſt been ſpoken by God in them. Againe in this ſecond verſe he comes twice with the ſame expreſſion, The beginning of the word of the Lord by Hoſea, and againe, The Lord ſaid to Hoſea; and yet in the beginning of the firſt verſe, The word of the Lord came to Hoſea. Why all this, three times? All this upon good reaſon; for Hoſea was to come with a terrible meſſage to the people, and to reprehend them with much ſharpneſſe, to tell them that they were the children of whoredomes, and that they had departed from the Lord, and he would have no more mercy upon them, but would utterly take them away. He had need therefore have an expreſſe 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 owne ſpirit. When a Miniſter of God ſhall come and reprehend a people ſeverely for their ſins, and threaten Gods judgement, let him then if ever look to it, that he hath a good ground for what he ſaith, that what he ſhall deliver may be nothing but the word of God in him, the ſheer word of God, without any mixture of his owne. It is an ordinary thing in Miniſters in reprehending of ſinne, and denouncing of threatnings, to mingle much of their own ſpirit and wrath: But if at any time Miniſters ſhould take heed of mixing their own wrath, then eſpecially when they are to denounce Gods wrath, then they ſhould bring nothing but the word of the Lord; for it being a hard mesſage, the ſpirits of men will riſe up againſt it, if they once ſee the ſpirit of the Miniſter in it, they will be ready to ſay as the devill in the poſſeſſed man, Ieſus I know, & Paul I know, but who are you? So they, the word of the Lord I know, but what are you? here is your own paſſion, your own humour, &c. O let not any think to oppoſe ſin with ſin,Iam. 1. 20. the wrath of man doth not accompliſh the righteouſneſſe of God. You that are Miniſters, would you have a ſentence? I wil give you one; and I have done: When you are called to reveale Gods wrath, conceals your owne.

The Second Lecture.May 23. 1642. Hoſea 1. the middle of the ſecond verſe, and ſo on. Go, take unto thee a wife of whoredomes and children of whoredomes: for the land hath committed great whoredome, departing from the Lord. 3. So he went and tooke Gomer the daughter of Diblaim, which conceived and bare him a ſon. 4. And the Lord ſaid unto him, Call his name Iezreel; for yet a little while, and I will avenge the blood of Iezreel upon the houſe of Iehu, & will ceaſe the Kingdome of the houſe of Iſrael. 5. And it ſhall come to paſſe in that day that I will break the bow of Iſrael in the valley of Ieſreel. THE Preface to the work, and to the whole propheſie you heard the laſt time.The ſcope of the Chapter. The ſcope of the propheſie is the very ſame that the ſcope of this Chapter is, to declare, firſt, The evill condition that Iſrael, the ten Tribes were in, in regard of their ſins, and puniſhment that was to be executed for their ſins. Secondly, Gracious promiſes of mercy, to a remnant, to Iudah in the 7. ver. and to Judah & Iſrael both, from the 10. ver. to the end of the Chapter. Firſt,Segnius irritant animos demiſſa per aurem, Quamqua ſunt oculis ſubjecta fidelibus: & quae Ipſe ſibi tradit ſpectator. God beginneth with conviction, to ſhew them their ſin, and the dreadfulneſſe of it. Conviction ſhould goe before correction. You muſt not preſently fly in the faces of thoſe that are under you when they croſſe you: firſt inſtruct them, and then correct them, do as God did here, God would firſt convince them of the greatneſſe of their ſinnes, not by verball, but by reall expreſſions. Thoſe things that come but to the eare, they doe more ſlowly ſtirre and work upon the heart, but things that are preſented before the eye are more operative; and therefore Hoſea muſt not tell them onely that they had committed whoredome, but muſt tell them in this way, he muſt goe and take a wife of whoredomes, Lect. 2. and beget children of whoredomes. In the very threſhold, in the entrance of the propheſie you ſee we meete with a difficulty, a great difficulty. Firſt, a command from God, from the holy God, unto a Prophet, a holy Prophet, to goe and take a wife of whoredomes; not an ordinary whore, but a moſt proſtitute whore, for ſo the word ſignifieth,Such a one as Thais was among the Athenians. Vir ſanguinum. of whoredomes, as in the Scripture phraſe, a man of bloods, is a man that hath ſhed much blood; and a man of ſorrowes, is a man that hath been exerciſed with many ſorrows; and ſo a wife of whoredomes is one that hath committed notorious whoredomes, vile whoredomes. Yet ſuch a wife muſt the Prophet take to himſelfe, and his children muſt be children of whoredomes too. How can this be? S. Auſtin, Aug. cont. Fauſt. l. 22 c. 80. who had been a Manichee, having to deale much with Macichees, met with this object on, from one Fauſtas a Manichee, againſt the Old Teſtament,Quid adverſura clementiae veritatis, quid fidei Chriſtianae ſi meretrix relicta for [illegible: 2 letters]catiane [illegible: 1 word] caſtum conjugium commutetur, &c. for they denyed it: ſaith Fauſtas, that Old Teſtament of yours, Moſes and the Prophets, is that of God? doe you not finde there a command to take a wife of whoredomes, and can this be from God? Auſtin anſwereth it thus. Though ſhee had been a proſtitute whore before, yet ſhe might be reclaymed, and ſo ſhee might be called a wife of whoredomes, from that whoredome that heretofore ſhe was guilty of, and now reclaymed. And ſo he thinketh that it was a reality indeed, that Hoſea did take to himſelfe a wife of whoredomes, and think to ſalve it up thus. Theodoret is ſomewhat angry with thoſe that thinke it was not really done, but done only in away of viſion. I find many of our later men that are of the ſame minde,Eorum audaciam mirari ſatis nequeo qui non verentur dicere verba haec eſſe rebus deſtituta. Theod. in Hoſ. ena[illegible: 1 letter]. c. 1. that thinke there was a reality in it, that God did command Hoſea to take to himſelfe a wife of whoredoms, and that he did take ſuch a wiſe, one that was a notorious harlot, ſo Arius Montanus, Piſcator, Pareus, Tarnovius, and others, they go that way, and they thinke to ſalve it only thus, that it is a command of God, and therefore though it had not been lawfull for Hoſea to have done it, yet God commanding it, he might do it: As they inſtance in other caſes that ſeeme to be ſomewhat of the like nature, as the children of Iſraels robbing the Egyptians, Abrahams killing his ſonne, and the like. If this ſhould be ſo, (as many Interpreters going that way might make one to thinke it not a thing impoſſible) wee might learne thus much from it. Firſt,Obſer. that Gods command takes away all matter of offence. It would be a notorious offenſive thing for a Prophet, a Miniſter of God to marry one that is wicked, a wicked whore; yet ſo farre as the offence is, Gods command is enough to take it away.Gods command takes away the offence, not he com [illegible: 1 letter]mand of the Magiſtrate. For the ſubject of offence is not duty, but indifferency: any thing that is a duty to be done, we muſt goe on in it, though it be never ſo offenſive to others, that is no rule at all to hinder us if it be a duty: but if it be a thing of indifferency, then wee muſt ſtop. Gods command takes away all plea of offence; I ſay not that mans command doth ſo, for men, even Magiſtrates themſelves are bound not to offend their brethren, 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 offended? It is true,Anſ. that which they may take upon their conſciences to be their duty, that they are bound to command, and they ſhould ſin againſt God if they did not command it, and require obedience to it; they muſt doe it though never ſo many be offended. But in matters that they themſelves acknowledge to be neither here nor there, either for Gods ſervice or for the good of a Common-wealth, herein the rule bindeth them as well as others in regard of offences, to forbear. 2. Suppoſing this to be a reall thing,2. we ſee that the Prophet muſt ſuffer much in his credit before men, only to be ſerviceable to God for a further expreſſion of his mind. All our credits,Obſer. all our names, and all we are, or have, muſt lie down at Gods feet to be ſerviceable to him in the leaſt thing; if but in a way of expreſſion of his mind, much more then in bearing witneſs to his truth. 3. This being ſo, wee ſee the way of God in putting the Prophet in the very firſt ſervice upon a very difficult work:Obſer. It could not but be a thing exceeding tedious and irkſome to his ſpirit to marry ſuch a one, yet God put him upon it. It is the uſuall way of God, when he calleth any to great ſervices, at the beginning, to put them to ſuch difficult works, to try them thereby, that if they goe through them, then they may be confided in, that they will goe through more afterward. But we ſhall rather take this in a way of viſion, as others do; not that indeed Hoſea did really marry ſuch a wife, but this did appeare to him in a viſion, as if ſuch a thing were really done, onely to declare what the condition of the people of Iſrael was at this time in reſpect of God: As if God ſhould ſay, Hoſea, this people of Iſrael is to mee no other then as if thou ſhouldeſt have a wife that were the moſt notorious whore in the world, and all their children are to me as if thy children were the children of whoredome and fornication. And this I conceive to be more directly the minde of God, and I will not give you my meere conception of it neither, but reaſons for it why it muſt be ſo. Firſt,Reaſons why Hoſeas marrying a whore was but only in a viſion. 1. becauſe we find in Scripture that which is hiſtorically related, yet was done by way of viſion. And it is an uſuall way of Scripture to expreſs that which is done in a way of viſion, as if it were a hiſtory, as if it were really done. I will ſhew you two examples for this, one of Ieremy 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 ſpeakes as if hee had been at Jeruſalem. It is as fully related as this is here, and both muſt therefore needs be underſtood as in a way of viſion. Firſt for Ieremy, you have it Chap. 30. ver. 4. God requireth there that he ſhould goe to Euphrates and hide his girdle there in the hole of a rocke. But this river was a river in Babylon, and Ieremy was not in Babylon at this time, nor in all the time of the ſiege, nor in the time of the captivity, neither could he goe to Babylon, for the City was now beſieged, and when he did but aſſay but to go a little way to Anathoth his own Towne, he was preſently taken hold upon as if he had been a Traytor to his Country. Therefore this which is here declared as a hiſtory, as if he had really done it, was but only done in a viſion. And ſo Ezekiel the other way, hee was at Babylon (for he was that Prophet that propheſied to the people that were carryed captive to Babylon, God ſent a Prophet to them to help them there in their captivity) yet in the 8. Chapter of his Prophecie, Ezekiel ſeemeth to be brought to Ieremiah, and he is bidden there to dig a hole in the wall to ſee the wicked abominations that the ancients of Iſrael did there. Now Ezekiel was not there, he was at Babylon all this while, but it is declared as if the thing had beene done really. So we are to underſtand Iſaiah his going naked 20. dayes, and Ezekiels lying three hundred and ninety dayes on the one ſide, and 43. on the other, Ezek. 4. 2. That it was a viſion and not really done,2. the reaſon is, it was Gods command, Lev. 21. 7. That the Prieſt muſt not marry with a whore; & of all mens wives God is moſt careful of the wives of thoſe that are in the work of the Miniſtry, that are Church Officers, therefore 1 Tim. 3. 11. when but a Deacon is deſcribed what he ſhould be, there is his wife deſcribed too, that ſhe ſhould be grave, no ſlanderer, ſober and faithful in all things. You never read that when God appointed what a Magiſtrate ſhould be, what his office ſhould be in a Common-wealth, that hee takes ſuch care to ſet downe what his wife ſhould be: But when he appointeth the loweſt officer in a Church, a Deacon, he appointeth what his wife ſhould be too. Therefore the wives of Miniſters ſhould goe away with a leſſon from hence, and know that God hath a more ſpeciall eye to them, then to the wives of all the men in the world beſides. God is tender of the credite 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 7. 16. that it was threatned as a curſe to Amaziah the Prieſt of Bethel, that his wife ſhould be a harlot, for reſiſting the Prophet: ſhall then the wife of Hoſea be a whore? For Amos & Hoſea propheſied both at the ſame time. And the Scripture ſaith (you know the place,How the woman is the glory of the man. 1 Cor. 11.) that the woman is to be the glory of the man. What a glory ſhould Hoſea have had in ſuch a match as this? The woman is the glory of the man, How? (for ſo I deſire not only to open the Scripture that I read here, but as I go along and quote Scripture, ſo far as may be for your edification, and ſuteable to our argument to open there too.) In two reſpects ſhe is ſo. 1. becauſe it is a glory to a man that he hath ſuch an image, for ſhee is from the man, and as the man being the image of God, ſheweth 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, ſhee is the glory of the man. 2. Becauſe man hath ſuch an excellent creature brought under ſubjection to him: ſo the woman is the glory of the man. Man is not only made glorious by God, in that God hath put all other creatures under him, but eſpecially in this, that God hath put ſuch an excellent creature under him as the woman is, ſo the woman is the glory of the man. This could not be here in ſuch a match as this. 3. It could not be that it was a reall thing,3. but a viſion from the propheſie it ſelfe, for then Hoſea muſt have ſtayed almoſt a whole yeare before hee could have gone on in his propheſie: For firſt he muſt take to him a wife of whoredomes, and beget a child of whoredomes, then he muſt have ſtayed till the child had been born, before he could have come to the people and ſay, My child is borne, and his name is Iezreel, and it is upon this ground that I have named him thus, and then hee muſt have ſtayed almoſt a yeare more before he could have Locuhamah, and then after that he muſt ſtay almoſt another yeare longer before Loammi could be born. And laſtly,Apparens & loquens ei per vifiouem interiorem ecſtafi. that which is noted by Polanus, the expreſſion that wee have here is, that God ſpake in Hoſea, ſpeaking and appearing to him by an inward viſion as it were in an extaſie, ſaith Polanus; therefore we muſt take it ſo that this wife of whoredomes that Hoſea was to marry, was in a way of viſion, it was to ſignifie that Iſrael was to God as a wife of whoredoms, and as children of whoredomes ſhould have been to the Prophet if he had been marryed to her. From all theſe there is this reſult, that the people of Iſrael were gone a whoring from God.Obſ. Idolatry it is as the ſin of whoredome,Adulterium committen[illegible: 1 letter] quaſi ad alterium ſe [non-Latin text not transcribed] conferens. and I cannot open this Scripture except I ſhew you wherein idolatry is like the ſin of whoredome: The idolatry of the Church, not the idolatry of Heathens is whoredome. One that committeth adultery doth give her ſelfe to another: The Heathens becauſe they were never marryed to God, their idolatry is not adultery; but the people of GDO being marryed to the Lord, their idolatry is adultery. Adultery firſt,Wherein is Idolatry like to the ſinne of Adultery. becauſe it breaks the marriage bond, there is nothing breaks the marriage bond between God and his people but the ſin of idolatry, as not between man and wife. Though a wife may be guilty of many faylings, and be a grievous trouble and burthen to her Husband, yet theſe doe not breake the marriage knot except ſhe defile the marriage bed:1. So though a people may be guilty of notorious and vile ſins, yet if they keep the worſhp of God pure, they are not guilty of whoredome, but ſtill God is marryed to them. 2. Whoredome is a loath ſome thing,2. though delightſome to men, yet loathſome to God: Idolatry is ſo, therefore the Scripture calleth the Idols that men ſet up by a name that ſignifieth the very excrement that comes from creatures, [non-Latin text not transcribed]. Ezek. 22. 3. Idolaters think their way of idol-worſhip to be very delightſome. but that which they call delectable, God calleth deteſtable, ſo you ſhall find it if you compare theſe two Scriptures, Iſa. 44. 9. they call their Idols delectable things; but in Ezek. 5. 11. God calleth them deteſtable things. Idolatry is a deteſtable loathſome thing. 3. There is nothing wherein a man is ſo irreconcileable as in the point of the marriage bed,3. the defiling of that by adultery cauſes an irreconcileable breach. Jealouſie is the rage of a man, and he will take no ranſome. There is nothing wherein God is ſo reconcileable to a people, as in the point of falſe worſhip. 4. Adultery is a beſotting ſinne.4. Whoredome and new wine take away the heart, Hoſ. 4. 11. ſaith the Prophet: and in that 44. Iſa. 19. there, ſaith God, he hath no underſtanding to conſider and ſay, What, have I not taken one part and roaſted fleſh with it, and with another part have baked bread upon the coales, and warmed my ſelfe with another part, and ſhall I make the reſidue thereof an abomination, and fall downe to the ſtock of a tree? Hee hath no underſtanding to conſider this. Idolatry is a beſotting ſin as well as adultery. And therefore we need not marvail though-men of great parts and abilities continue in their ſuperſtitious way of worſhip, for nothing beſotteth mens hearts ſo much as that doth. Againe 5.5. Whoredome is a moſt dangerous ſinne. Wee have a moſt dreadfull place for that, Prov. 22. 14. The mouth of a ſtrange woman is as a deep pit; heth at is abhorred of the Lord ſhall fall therein. Oh moſt dreadfull place to an Adulterer! if there be any Adulterer in this place this day, when thou goeſt home turn to that Scripture, and let it be as a dart to to thy heart, the mouth of a ſtrange woman is as a deep pit; he that is abhorred of the Lord ſhall fall therein; A ſigne of a man abhorred of God, and ſo is Idolatry, for in 2 Theſ. 2. 11, 12. God gave them over to believe a lye that they might be damned. Thoſe that follow the Idolatries of Antichriſt are given over by God to beleive a lye, That lye of Popery is altogether one lye. Hence it is that the Popiſh party invent ſo many ſuch ſtrange lyes, all to uphold that great lye. What is this? that they might be damned. It is a dreadfull dangerous ſin the ſinne of Idolatry, though they think they pleaſe God in and by ſuch wayes of worſhip, yet they are given over by God that they may be damned. If this prove to be a place that concerns thoſe that follow Antichriſt, & if Rome proves to be ſo as by that place is deſcribed, it is a dreadfull place to all Papiſts. Again,6. Whores uſe to deck themſelves up in pompous attyre, in dainty, glorious rayment. So idolaters uſe to deck up their Idols in bravery, and laviſh gold (as the Scripture ſpeaks) upon their Idols; whereas the Kings daughter is all glorious within, and the ſimplicity of the Goſpel will not permit ſuch things. And laſtly,7. as whores, though they goe a whoring from their Husbands, yet ſtill they retain (before the divorce) the name of wives, and their children (though baſtards) retaine the name of children, and beare the fathers name: So Idolaters, they will retain the name of the Church, 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 children of whoredomes?Filii Eccleſiae. for ſuppoſe his wife were a wife of whoredomes,Queſt. yet being marryed to her, wherefore ſhould the children be called children of whoredomes? To that is anſwered firſt,Anſw. 1. ſome think upon this ground, becauſe the children when they are grown up would [illegible: 1 letter]ollow the way of the Mother, as it is an uſuall thing for children to doe. Therefore you need to take heed how you enter into the ſtate of marriage for your childrens ſake, for they will follow the way of the Mother. Or rather this, becauſe though they were begotten after marriage, yet they will ye under ſuſpition as thoſe that are illegitimate; the children of one that hath been a whore are always ſuſpected, and ſo in repute they are the children of whoredome and fornication: ſo ſaith God, theſe people are to me as if their children were accounted the children of fornication. For the whole land hath gone a whoring from the Lord. In going a whoring they goe a whoring:Fornicando fornicatur. or as Arius Montanus Fornicando fornicabitur. Or as Arius Montanus reads it, In going a whoring they will goe a whoring. They not only Have, but Will, they are ſet upon it, they are ſtout-hearted in the way of Idolatry, and it is the land that hath done it, the people of the land. But why the land? It is a ſecret check to them, and upbraiding them for their unthankfulneſſe, that when God gave them ſo good a land, the land of Canaan, that flowed with milk and honey, the land of promiſe, that was given to them for that end to nouriſh up the true worſhip of God, yet they made this land of God, this land of promiſe to be a land to nouriſh up moſt vile Idolaters. Gone a whoring from the Lord. From Jehovah. The more worthy the Husband is,Obſer. the more vile and odious the adultery of the Wife. What, to goe a whoring from God, the bleſſed God, in whom is all beauty and excellency, and turn to blind Idols? What, change the glory of the inviſible God, into the ſimilitude of an Oxe that eateth graſſe? with what indignation doth God ſpeak it? Oh you that go a whoring after your ſinfull luſts, this one day will lye moſt dreadfully upon your conſciences, that it was from the Lord that you departed, from that infinite glorious eternall Deity, the fountain of all good, to cleaye to whoring after baſe, ſinfull, and unclean luſts. Who is this whore? and what are the children that are begotten to Hoſea by her? So he went, ſaith the Text, He obeyeth, We muſt obey God in things that ſeem to be never ſo much againſt our reaſon and ſenſe.Obſec. [non-Latin text not transcribed] He tooke Gomer the daughter of Diblaim. The word Gomer, here, commeth from a word that ſignifieth perficere, and defi[illegible: 1 letter]ere, perfection & defection: and ſo it may be applyed both ways. Some apply it to perfection, that is, a harlot that was perfect and compleat both in her beauty, and in her fornication and wickedneſſe. The word likewiſe ſignifieth rottenneſſe, 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 corruption. All things but ſpirituall do ſo, they indeed grow ſtill higher and higher. This Gomer we will take rather in the ſecond acceptation of it, as it ſignifieth rottenneſſe and conſumption. Who was this Gomer? She was the daughter of Diblaim. The ſignification of that is (according to ſo me) one that dwelleth in the deſart, in reference to that famous deſart Diblath, of which we read Ezek. 6. 14. noting the way of Idolaters, that they were wont to goe into woods and deſarts, and there to ſacrifice to their Idols. But rather, according to moſt, Diblaim ſignifieth bunches of dryed figs that were the delicacies of thoſe times, ſo Oecolampadius, from which hee hath this note, That rottenneſſe and corruption proceedeth from voluptuous pleaſures, from delicacies,Obſ. and the like. Though the pleaſures of the fleſh be very contentfull to you, yet deſtruction is the fruit of them; deſtruction is the daughter of ſenſuall pleaſures and delights, of all your delicacies, ſo ſaith the Scripture, Rom. 8. 13. If you live after the fleſh you ſhall dye. Phil. 3. ult. whoſe God is their belly, whoſe end is deſtruction. But to apply it to Iſrael. Iſrael was as Gomer the daughter of Diblaim, that is, the people of Iſrael were now neare to deſtruction, and were the daughters of ſenſuall delights, they gave over themſelves to ſenſuall delights and pleaſures. It is the uſuall way of Idolaters, thoſe that forſake the true worſhip of God to give up themſelves to the pleaſures of the fleſh. Senſuality and Idolatry doe uſually goe together. When the people of Iſrael ſacrificed to the calves, what did they? They eate and dranke, and roſe up to play, that was all their worke, and good enough for the worſhipping of ſuch a god, a calfe. You know the more we began to decline in the worſhip of God, we began to be ſo much the more ſenſuall, there muſt be Proclamation to people to take their ſports and delights upon the Lords day; And indeed it is that which doth uſually accompany defection in the way of Gods worſhip. Falſe worſhip doth not lay ſuch bonds upon mens conſciences for the mortifying the luſts of the fleſh, as the worſhip of God doth. Therefore thoſe men that love moſt to take liberty to the fleſh, they are thoſe that are ſooneſt enticed to ways of ſuperſtitious worſhip. Jerem. 24. 9. there Jeremy ſetteth out the ſtate of thoſe naughty Jewes that were in Captivity by that ſimilitude of a basket of rotten figs, ſutable to this, and the more confirming this interpretation, that Iſrael was as Gomer the daughter of Diblaim, that is, rottenneſſe, the daughter of ſenſuality. Thus for the Mother. But now the ſon that is begotten of this mother, it is Iezreel. Call his name Iezreel. The Prophet muſt give a name to his ſon. It is that which belongeth to Parents to give names to their children. Godfathers and Godmothers (as they call them) are of no uſe for this, or for any thing elſe that I know; and in ſuch holy things as Sacraments are, we muſt take heed of bringing in any unuſefull, any idle things. But here we are to enquire, Firſt, the ſignification of this name, Secondly, the reaſon why the ſon of Hoſea muſt be callied by this name, Iezreel. You ſhall find a great deale in this before we have done with it. For the firſt,5. Reaſons of the name of Hoſeas ſon. Iezreel ſignifies the ſcattered of the Lord. For the ſecond, there are five reaſons may be given why the ſonne of this Prophet muſt have this name put upon him, Iezreel. Firſt, that hereby God might ſhew that he did intend to avenge that blood that was ſhed in Iezreel. Secondly, to ſhew that Iſrael had loſt the honour of his name, and was no more Iſrael, but Jezreel. There ſeemeth to be much neerneſſe between the name Iſrael, and Jezreel, but there is a great deale of difference in the ſignification, for Iſrael is one that prevaileth with God, the ſtrength of the Lord, Jezreel is one that is ſcattered by the Lord. Iſrael hath loſt the honour of his name. Many out-live the honour of their names and reputations.Obſer. Theſe tenne Tribes are no more worthy to be called by the name of Iſrael, their famous Progenitor, but now Jezreel, the ſcattered of the Lord. Thirdly,3. Jezreel, to ſhew the way that God intended to bring judgement upon theſe ten Tribes. And what was it? The way ſhould be by ſcattering, God would ſcatter them. It is a ſpeciall way of Gods bringing judgement upon a Kingdome,Obſer. by ſcattering of them. We read, that when Micaiah ſaw the deſtruction of Ahab and his people, he had this viſion, I ſaw (ſaith he, 1 King. 22. 17.) all Iſrael ſcattered one from another as ſheep that have no ſhepheard. There is a two-fold ſcattering;A twofold ſcattering of a People. A ſcattering among our ſelves in wayes of diviſion, and a ſcattering by the Enemy one from another to flie for our lives. The one part of this judgement (the Lord be mercifull to us) is upon us already, and in this ſenſe we may be called Jezreel. Oh how is our Kingdome divided! how is it ſcatted? The Lord keepe us from the other ſcattering, that wee be not ſcattered one from another, by being forced to flye for our lives before the Enemy. It is juſt with God that if wee ſcatter our felves ſinfully by way of diviſion, that God ſhould ſcatter us in his wrath to our deſtruction, by giving us up to our Enemies. If we love ſcattering, if we delight in diviſion, we may ſoon have ſcattering enough, there may ſoon be diviſions far enough one from another. 4. Call his name Jezreel, 4. to note that the Lord would ſcatter them even in that very place where they did moſt glory, as they did in the valley and city of Jezreel, they did much glory in that place (as you ſhall hear afterward) But God would ſcatter them even in that place in which they did ſo much boaſt. And laſtly,5. Jezreel, becauſe the Lord would hereby ſhew that he would turne theſe conceits and apprehenſions that they might have of themſelves, quite the contrary way. As thus, Jezreel, it ſignifieth indeed ſcattered of the Lord, but it ſignifieth alſo the ſeed of the Lord, or ſowen of the Lord: and ſo the Jewes were ready to take the name Jezreel, and would be content to own it, becauſe it ſignified the ſeed of God; And hence it commeth to ſignifie ſcattered too, becauſe that ſeed is to be ſcattered when it is ſown: And hence it was that they might glory ſo much in that name. Oh! they were the ſeed of the Lord, in an abiding condition, as being ſowen by the hand of God himſelfe: No, ſaith God, you are miſtaken, I doe not call you Jezreel upon any ſuch tearms, becauſe you are ſowen of mee, but quite the other way, becauſe you ſhall be ſcattered, and come to be deſtroyed by me. It is the uſuall way of God to turne thoſe things which men take as arguments for their comfort to their confuſion.Obſer. Haman who made ſuch an interpretation of the action of Eſters inviting him to the banquet alone with the King, the truth is the right interpretation of it had been that it was to his deſtruction: and ſo here, whereas they might make ſuch an interpretation of Iezreel, as that they were the ſeed, the ſowen of the Lord, the true interpretation is, that they are the ſcattered of the Lord. All theſe five reaſons you have either in the neareneſſe of the name Iſrael with Iezreel, or otherwiſe in the words that follow after. For yet a little while I will avenge the blood of Iezreel upon the houſe of Iehu, and cauſe to ceaſe the Kingdome of the houſe of Iſrael. Here now wee come to that which is the maine in this Scripture; And theſe foure queſtions are of great uſe, and will tend much to edification. 1. What is this blood of Iezreel that God will avenge? 2. Why God will avenge the blood of Iezreel upon the houſe of Iehu? 3. Why is it called the houſe of Iehu, and Iehu alone without the addition of the name King, as it is uſuall in others, as Hezekiah King of Iudah, and ſuch a one King of Iſrael, but here only the houſe of Iehu. 4. What is this little while God ſpeaks of? yet a little while. The words are read I ſuppoſe ordinarily, and paſt over as if there were little in them, but you ſhall finde that there is much of the minde of God held out to us in them. For the firſt then, What was the blood of Jezreel that here God threatneth [illegible: 1 word]? You may read the Hiſtory of it in 2 King. Chap. 9, 10, 11. (for the way of opening the Prophets is to compare them with the Scriptures that went before) read thoſe Chapters and you ſhall find what this blood was. It was the bloud of the houſe of Ahab, the bloud of Iezabel, the bloud of the 70. ſons of Ahab, whoſe heads the Elders of Ieſreel ſent to Iehu in baskets. This was the bloud that was ſhed here in this place, which God ſaith he will aveuge. God will certainly avenge bloud, and if God will avenge the bloud of Ahab, Obſer. he will ſurely avenge the bloud of Abel; if the bloud of Ieſabel then ſurely the bloud of Sarah; if the bloud of Idolaters, then the bloud of his Saints.God will avenge [illegible: 1 word] blood. Oh what vengeance then doth hang over that Antichriſt, for all the bloud of the Saints that hath been ſpilt by him! the ſcarlet whore hath dyed her ſelfe with this bloud, yea and vengeance will come for that bloud that hath been ſhed of our brethrens in Ireland upon any whoſoever have been inſtrumentals in it great or ſmall: Certainely the righteous God will not ſuffer that wicked and horrid work to goe unavenged, even here upon the earth. Let us wait a while, and we may live to ſee that time wh[illegible: 1 letter]rein [illegible: 1 word] ſhall not only be ſaid by the voice of faith, but by the voyce of ſenſe itſelfe, Verily there is a God that judgeth the earth. But why will God avenge the blood of Ieſreel upon the houſe of Iehu? Anſw. 1. Indeed this to an outward view at firſt is one of the ſtrangeſt things wee have in all the book of God. If you compare this place here in Hoſea with other Scriptures, you ſhall find that it is a ſtrange thing that ever it ſhould be ſaid that the Lord would avenge the blood of Ieſreel upon the houſe of Iehu. For in 2 King. 9. 7. you ſhall finde that Iehu was anointed by the Lord on purpoſe for that action, to ſhedd that bloud, and he had a command from God, he was bidden to goe and ſhed it, and the holy oyle was poured upon him, for that end that he might ſhed that bloud; yet now this bloud muſt be avenged, and avenged upon the houſe of Iehu. Yea Chap. 10. v. 30. you ſhall find that God ſaith, becauſe he had done ſuch a thing, & ſhed the bloud of the houſe of Ahab in Jeſreel, that he would reward him for it, and that his children to the fourth generation ſhould ſit upon the throne of Iſrael, and governe that Kingdome. Now that which Jehu was anointed to doe, that which he was commanded to doe, that for which God afterward rewarded him for doing; now God ſaith he will avenge it, and avenge it upon his houſe. What ſhould be the reaſon of this? There are three reaſons why God would avenge this bloud upon the houſe of Jehu. Three reaſons why God avenged the blood of Iezreel upon the houſe of Iehu. Firſt, Becauſe though Jehu did it, yet he rather looked at himſelfe and his owne ends than at God in it, his ayme was to get the Kingdome to himſelfe, but he never aymed at God in the work, therefore God ſaith hee 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 Ahabs houſe, but he ſhould have deſtroyed Ahabs Idolatry too, but he did not doe that, and therefore now God commeth upon him. Yea 3.3. Though he were made Ahabs executioner for his Idolatry, yet he proved Ahabs Succeſſor in his Idolatry. He was Gods rod in puniſhing Ahab, but he yet continued in the ſinnes that Ahab did commit therefore now God ſaith, hee will avenge the blood of Jezreel upon the houſe of Jehu. From hence we have moſt excellent obſervations, that doe ſpring naturally as a fountaine bubleth up freſh and ſpringing water. I will but only ſhew them to you, and ſo paſſe them over. Firſt,Obſer. 1. That a man may doe that which God commandeth, and yet not obey God. He may doe that which God would have done, and yet not pleaſe God. He may doe what God requireth, and yet ſerve himſelfe therein, and not God. Secondly,Obſer. 2 A carnall heart is contented to goe ſo farre in Gods commands as will ſerve his owne turne, but there hee ſtoppeth. So farre as might ſerve the bringing up of Iehu to the Crowne of Iſrael, Obedience ſo farre as ſerves a mans owne turn. to the ſetting of him on the Throne, ſo farre hee goeth in the way of Gods command, but no further. Such a heart is like to the hand of a ruſty dyall: Suppoſe a ruſty dyall hath the hand ſtand (as now) at tenne of the clock, come and looke upon it now, and it ſeemeth to goe right, but it is not from any inward right frame of the clocke it doth ſo, but by accident; for ſtay till after tenne, and come againe at eleven or twelve and it ſtandeth ſtill as before at tenne. So let God command any thing that may hit with a mans owne ends, with his owne way, and be ſutable to him, and a man ſeems to be very obedient to God; but let God goe on further, and require ſomething elſe, ſomething that will not ſerve his turn, that will not agree with his owne ends, and here God may ſeek for a ſervant, as for him he will goe no further. Thirdly, Obſer. 3. God makes uſe of mens parts. God knoweth how to make uſe of mens parts and abilities, and yet to puniſh for their wickedneſſe notwithſtanding. Jehu was a man of an excellent, brave, valiant, and quicke ſpirit, full of activity and courage, and God would make uſe of this for the deſtruction of the houſe of Ahab, yet Jehu muſt not ſcape. Many men that have excellent parts of learning and ſtate policy, which God may make uſe of for the pulling downe his proud adverſaries, yet God may puniſh them afterward notwithſtanding, Many that have but weake parts, and can doe but little, ſhall be accepted of God: and others that have ſtrong parts and can doe much, ſhall be puniſhed by God. Wee read Revel. 12. 16. The earth helped the woman, yet Chap. 16. 1. The vialls of Gods wrath were poured forth upon the earth; men may be uſefull for the publique, and yet not freed from the [illegible: 1 word] of God. Fourthly, The Lord knowes how to make uſe of the ſins of wicked men for his owne ends, to further his owne counſels, yet no excuſe to them,Obſer. 4 but his curſe will come upon them at laſt for thoſe ſinnes,God makes [illegible: 1 word] uſe of men[illegible: 1 letter] ſins. God knoweth how to make uſe of the proud heart and ambitious ſpirit of Jehu for that end to fulfill his purpoſe againſt the houſe of Ahab, and yet afterward when God hath done with him, hee commeth againſt Jehu with a Judgement. There are many whoſe luſts being ſtrong, yet God over-ruleth them for himſelfe, and overpowreth them for the furtherance of his own ends. Many a Scholler who through the meere pride of his heart will ſtudy hard and preach very often and well, God makes uſe of that for the good of others, and yet the Miniſter may be damned himſelfe, A fifth Obſervation, God may ſometimes reward a worke here in this world,Obſer. 5 yet may curſe a man for the worke afterward.God rewards here thoſe works that muſt be anſwered for he eaſter. Many there are that doe ſome outward ſervice for God, and perhaps rejoyce in it, and thinke that God muſt needs accept of them: what they? they have been excellent men in the Common-wealth, they have ſtood for Miniſters, they have been forward in a good cauſe. Well, thou haſt done theſe; hath not God rewarded thee? haſt thou not health of body, and ſtrength? looke upon thy eſtate, art not thou bleſſed there? looke upon thy table, thy wife and children, art not thou bleſſed there? Thou haſt thy peny for what thou haſt done. But yet after thou haſt had thy pay here in this world for what thou haſt done, God may curſe thee hereafter even for the ſinfulnes of thy heart in that work which for the matter of it was good. God may reward thee for the matter of thy work, but curſe thee for the manner of it. 6. It is a moſt dangerous thing for men to ſubject the workes of God to their own baſe ends, Obſer. 6 A dangerous thing to ſubiect publique works to our own ends. ſpecially the publique works of God, when a man is called to publique ſervices, if he ſubject that to his owne baſe ends, God will be ſure to be even with him for that. The more excellent any worke is, the more dangerous it is to ſubject it to a luſt. It is an evill thing to make uſe of meate, and drink, and cloath, to be ſerviceable to our luſts; but to make uſe of the great works of God, ſuppoſe he calls us to publique ſervices, to make theſe ſtoop and be ſerviceable to your baſe luſts, muſt needs be grievous indeed. It is a thing accounted burthen enough for the baſeſt ſervant that is, to be ſerviceable to ſome baſe luſt of his Maſter; but if the Mr. ſhould make his wife ſerviceable to his filthy uncleaneneſſe, oh what a vilany were that! So I ſay, the greater the thing is any man makes ſerviceable to his luſt, the more vile and the more dangerous is the ſinne. Hearken to this you that are profeſſors o[illegible: 1 letter] Religion. The drunkard he makes beer ſerviceable to his luſt, and hee ſhall bee damned for that: but you make the worſhip of God, Prayer, and hearing, and faſting, &c. ſerviceable to your luſt, oh what ſhall become of you▪ A baſe wretch that ſitteth tipling in an Alehouſe you account vile, but it is but a poore creature that hee ſubjects to his baſe luſt; but a Miniſter or a Magiſtrate ſubjects things of a higher nature to their luſts, oh this is exceeding vile. We had need (my brethren) all pray earneſtly for thoſe whom God employeth in publique works, that they may not only have ſtrength to aſſiſt them, and ſucceſſe in them, but that they may have hearts to give God all the glory of them; for though they may doe never ſo worthily for God in the Church or in the Common-wealth, yet if they be not carefull to give God all the glory, God will curſe them at laſt notwithſtanding. Further,Obſer. 7. Jehu doth ſomewhat which God commanded him, but not all. We learn from hence, that when but halfe the work is done, God curſeth the whole for our neglect of the other halfe.GOD curſeth partiall obedience. I remember Maſter Calvin upon this place, likeneth Jehu unto King Henry the 8. Henry the 8. ſaith he, caſt off ſome degree of Popery ſo farre as would ſerve his owne turne, 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, & therefore all our hearts muſt make out after God. God muſt have per[illegible: 1 letter]ect obedience in the deſire and endeavour, or elſe he will have none. Certainly that which muſt make any man acceptable, it is not ſo much that there is ſomewhat done, but is there that which God calleth for done? or is it done in regard of the endeavour? for that indeed will be acceptable: though we cannot doe all at once, but it we bring somewhat to God as a part, and acknowledge the debt as the whole, and ſo are working for the other, it will be accepted. As ſuppoſe a man owes you an hundred pound, and bringeth you but fifty pound in part of payment, yet if he acknowledg the reſt, and promiſe the payment of it., if you know hee will be faithfull in the payment of the other he will accept of it: But if a man bring you fourſcore pound in liewe of all, you will not accept it. So it is here, Hypocrites they ſay they cannot be perfect in his 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 labourſt after the whole, hee would accept of it: But if thou bringeſt him ten times more then a ſincere heart can bring him, it will not be acceptable, no not ninety nine pounds will be accepted if brought in ſtead of the whole. God muſt have a man according to his own heart, ſuch an one as David; you know what was ſaid of David, [non-Latin text not transcribed]. I have found a man after mine own heart that ſhall fulfill all my wills, for ſo the words are in the Originall, not all my will, but all my wills, in the plurall number. Again,Obſer. 8. Jehu did but half, and the worſt half too, and therfore God commeth upon him. For the great care of Jehu was only to reform things in the State and Kingdom, and theerfore that indeed he did throughly, he altered the way of government from the houſe of Ahab, and ſet up another government. But for the matter of the worſhip of God, hee cared not what became of that, ſtill the calves continued in Dan and Bethel, hee tooke no care that the people of Iſrael ſhould goe up to Jeruſalem, the place that God had appointed to worſhip him in a right way. This is that for which God thus curſed him and his houſe. It is a very evill thing in Reformers who have power in their hands, to be more carefull of the State then of the Church; to be more carefull of affairs in civill policy,Reformers muſt not be more carefull of Policy then of religion. than of affairs in Religion, who are affraid to meddle with Religion, for feare of hinderances in their civill policy, to be ſo timerous in fearing diſturbances in civill policy, that they will ſacrifice Religion for it, and let that goe which way it will: This is an evill thing, and a bitter. Or if they doe reform in the Church, yet to reforme 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: the Idols of Baal were deſtroyed, but the Idols of Dan and Bethel were kept ſtill. It is the ſpeech of the Philoſopher in his Politiques, when he giveth a rule of policie. [non-Latin text not transcribed]. Ariſt. Pol. l 7. cap. 8. Firſt, the care of Divine things muſt be, and that is the beſt policy. Politicians muſt truſt God in the way of policy, & take care of Divine things firſt. Yea, and goe to a through Reformation too; for Jehu did ſomething in Religion, but left other things therefore God curſed him. Men muſt take heed of betraying, of ſacrificing the cauſe of God for the maintenance of State Policy; let them be never ſo excellent in their way, yet if they doe thus, God will blaſt them. Yet further,M[illegible: 1 letter]n can ſee the evill of ſin in others rather then in themſelves. Jehu ſaw the danger of that wicked and abominable ſin of Idolatry in others, but he could not ſee it in himſelfe. What peace (ſaid hee to Ioram) ſo long as the whoredomes of thy mother Iezebel continue? What peace? Then what peace Iehu, ſo long as the whoredomes of Iſrael continue afterwards? This is ordinary (my brethren) for men to ſee a great deale of evill and danger in the ſins of others, but when they ſhould come to themſelves, to be blind there; to inveigh againſt the ſinnes of other men, when they ſeem to be far off from 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 exceeding ſevere againſt Witch-craft, all the Witches in Iſrael muſt be put to death: but when Saul had uſe of a Witch for his luſt, he himſelfe goeth to the Witch of Endor. In the tenth place, Jehu thought by retaining the calves in Dan and Bethel, Obſer. 10 to preſerve the Kingdome to his poſterity, and this proved the ruine of his poſterity. Thoſe wayes of ſinfull policie by which many think to raiſe their houſes or themſelves, are the meanes of the ruine of them. Hee that walks uprightly, walks ſurely. Laſtly, Iehu doth thus, and God puniſheth Iehu becauſe hee continuedOſer. 11. in the ſame ſin that Ahab was puniſhed for. This is of excellent uſe, ſpecially to Magiſtiates; and indeed it is a dreadfull place to Magiſtrates, if conſidered of. Let them who are uſed to puniſh the ſins of others, take heed what they doe,Magiſtrats muſt take heed of liv[illegible: 1 letter]ng in the ſame ſinnes they puniſh. leſt they be found guilty themſelves; for if they bee found guilty, God will plague them, as if they did the greateſt act of injuſtice that can be: As for inſtance, Suppoſe a Magiſtrate ſhould take away the life of a man lawfully for that which God would have him take it away: yet if this Magiſtrate ſhould be guilty of the ſame ſin, or that which amounteth to the ſame ſin, God will avenge himſelfe upon this Magiſtrate, as upon a Murtherer, as here, God revengeth himſelfe upon the houſe of Iehu as for murther, yet Iehu was a Magiſtrate, and this was commanded Iehu by God himſelfe. So ſuppoſe a Magiſtrate fine a man for any evill, and that juſtly, yet if he be guilty of the ſame himſelfe, God will deal with this Magiſtrate as if he robbed by the high way ſide, and took away a mans money by violence. It is apparent out of the Text. Certainely my brethren, therefore great wrath and vengeance hangeth over the head of wicked Magiſtrates. All this you learn from what is here ſaid, that God will avenge the blood of Jezreel upon the houſe of Jehu, upon the inquiring into the reaſon of it. And he will doe this upon the houſe of Iehu, (that is the third Queſtion.) What is the houſe of Iehu? That is his Poſterity,Queſt. Anſ. his Family that was to ſucceed. And indeed it was to the fourth generation till God came againſt him, (as we ſhall heare by and by) God followeth wicked men to the 3. and 4. generation. The poſterity of the ungodly, Obſ. Why a threat againſt poſterity in the ſecond Command rather then in any [illegible: 1 letter] ther. ſpecially Idolaters, ſhall ſuffer for their Fathers ſin. It is very obſervable what you have in the ſecond Commandement, that God in no other doth threaten the ſinne of the fathers upon the children, but in the ſecond Commandement. What is thereaſon of this? (That Commandement forbiddeth Images) Becauſe your ſuperſtitious worſhippers of all men are ſtrengthened by the tradition of their Fathers. Oh our Fathers did thus and thus, and ſhall we be wiſer then our Fore-fathers? We have now a company of up-ſtart men, and they will be wiſer then their Anceſtors. Becauſe ſuperſtitious worſhippers harden themſelves ſo much in that way upon their Fathers, therefore it is, that in that very Commandement againſt making and worſhipping of Images, God threatneth to viſite the ſinne of the fathers upon the children, and in no other. What, the houſe of Iehu, after Iehu was dead? how can this be? Yes,Theequ[illegible: 1 letter]ty of childrens suffering for their Parents. as a Prince that hath to doe with two Traitors, both of them have deſerved death, but the Prince is enclined to ſhew mercy; and againſt the one there commeth this Accuſation, This mans Father was a Traytor, and his grand-father, and his great grand-father were Traytors: Nay then let him dye, ſaith the Prince. But now the other that is guilty of as much as this man was, yet it is told the King, Sir, This mans Fathers hath done a great deale of excellent fervice for the Common-wealth, there were never any of his houſe but were loya[illegible: 1 letter]l. This man now is ſpared though hee deſerveth death, and guilty with the other of the ſame treaſon; and the King is juſt in this. And ſo the firſt man may be ſaid to dye for his Fathers ſinne, that is, he ſhould not have been executed if his Fore-fathers had not been in the fault. Take heed what you doe in the courſe of your lives, (if you regard not your ſelves, yet for your childrens ſake) that you may not leave a curſe behind you upon the off-ſpring of your loins, and fruit of your wombs; look upon them, pity them. Though you your ſelves may eſcape in this world, yet you may leave the inheritance of your ſinnes unto your children. Pity your children, that they may not have cauſe to curſe the time that they were borne of ſuch parents, and wiſh that they had rather been of the off-ſpring of Dragons, and a generation of Vipers, then to be born of ſuch parents that have left them a curſe for an inheritance. It had been better you had left them never a peny, then to leave them to inherite the curſe of your wickedneſſe. Ʋpon the houſe of Jehu. The houſe of Jehu fareth the worſe for Jehu. Thoſe that deſire to raiſe and continue the honour of their houſes,Obſerv. let them take heed of wayes of wickedneſſe; for wickedneſſe will bring down any Family whatſoever. But why is it The houſe of Jehu,Queſtion. without any addition of Jehu the King as in others it is uſual? Hereby God would give a check to Jehu, and bid him look back upon the meanneſſe of his birth,Anſwer. for Jehu was not of the Kingly race: yet how unthankfull was he who was raiſed from the dung-hill, thus unworthily to depart from the Lord. You whom God hath raiſed up on high to great honours and eſtates,Obſerv. look back to the meanneſſe of your beginning, that God hath raiſed you from, and labour to give him an anſwerable return of obedience. Thoſe that will not give God the glory of their honours and eſtates, it is juſt their honors and eſtates ſhould be taken from them. But what is this,Queſtion. Yet a little while? This is to be underſtood in reference to Jehu, Anſwer. or in reference to the houſe of Iſrael. Yet a little while, and I will avenge the blood of Jezreel upon the houſe of Jehu, and will ceaſe the Kingdome of the houſe of Iſrael. It was a long while before God came upon the houſe ol Jehu, and yet now he ſaith, yet but a little while, I will ſtay but a little longer ere I avenge the blood of Iezreel upon the houſe of Iehu. It was now the third generation ſince Iehu committed thoſe ſins, nay, it will appeare that it was above an hundred years from the ſinnes of Iehu to Gods avenging the blood of Iezreel upon his houſe:2 King. 10. 36. 13. 1 13. 10. 13 23. for Iehu raigned 28. years, his ſonne Iehoahaz 17. years, and Iehoaſh his ſonne 16. years, and Ieroboam his ſon 41. yeares, and then in the days of Zachariah the ſon of this Ieroboam, God came to avenge this blood, which was above a hundred years. Oh the patience of the Lord towards ſinners! But though he ſtayed long, yet he ſaith, yet a little while. Here is an excellent obſervation from hence. That God ſometimes commeth upon ſinners for their old ſins, for ſins committed a long time agon: Obſer. Sin punished a long time after the commisſion. Sins a long time agone committed, are perhaps forgotten by you, yet they are remaining, filed up, and recorded in heaven, above a hundred years after the commiſſion. It is like theſe ſinns of Iehu were forgotten, yet God commeth now at laſt to avenge the ſins of Iehu upon his houſe. So he did for the ſins of Manaſſes, and for the ſins of Ioſephs brethren, it was 22. years before they came to have their conſciences troubled, and then ſay they, We are verily guilty concerning our brother, therefore is this diſtreſſe come upon us, and now (ſaith Reuben) behold alſo his blood is required. Gen. 42. 22 Looke to your ſelves you that are young, take heed of youthfull ſinnes, Youthful ſins may prove to be ages terrors. Perhaps you think it was a grat while agone that you (when you were a young man) were in fuch a Taverne, or in ſuch a journey, 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 ſinnes committed in your Apprentiſhip.Iſa. 65. 20. A ſinner of a hundred years old ſhall be accurſed. Yet a little while. In reference to the houſe of Iſrael: Yet a little while and I will ceaſe the Kingdome of the houſe of Iſrael: This Nation had continued a pompous ſucceſsfull Nation (thoughidolatrous) for about 260. years before the wrath of God came upon it that was here threatned. God may come a long time after the flouriſhing of a Nation upon it in wayes of judgement.Obſerv. Which may make us look back to the ſins committed in Henry the 8, his time, and in Queen Maries time. Let us not plead for our fore-fathers for the maintenance of ſuperſtitious worſhip, but let us look to the ſins of our fore-fathers, and bewaile them before the Lord, for God may come upon a Nation for former ſins after it hath flouriſhed a long time. But at length it will prove but a little while.Queſt. What, was it but a little while from the beginning of this Propheſie till the ceaſing of the Kingdome of the houſe of Iſrael. Yes (my brethren) it was many yeares.Anſw. and it is very obſervable that from the beginning of this Propheſie) which was in the end of the raign of Jeroboam) to the rulfilling of what was here threatned, to the ceaſing of the Kingdome of the houſe of Iſrael, it was 76. years. For (as I reckoned the laſt day, to ſhew the time of Hoſeas Propheſie) from the end of Jeroboam here ſpoken of, ver. 1. unto the time of Hezekiah was 70. yeares, and in the 6. yeare of Hezekiah Iſrael was deſtroyed by the King of Aſſyria, and yet God ſaith here by Hoſea (which was in the time of Jeroboam, for then was the beginning of Hoſeas Propheſie, as ver. 1.) Yet a little while. Seventy ſix years is but a little while in Gods account. Obſerv. Many years are but of little while in Gods account. Sinners thinke either in wayes of judgement or mercy, a little while to be a great while. If God do but defer mercy ſeven yeares, it is a great while in our account. We think our Parliament hath ſate a long time; How long? almoſt two yeares. A great while! Wee think every day a great while, for that wee would faint have but 76. years, yea a hundred, a thouſand years are but as one day unto God. So for judgement: a ſinner if hee hath committed a ſinne ſeven years agoe, he thinketh it is a great while, and he hath not heard of it, thereforre ſurely it is forgotten. But what if it be ſeventy years agoe? you that are ſinners of ſeventy yeares old, all is but a little while in regard of God. Againe, Yet a little while. The apprehenſion of a judgement juſt at hand is that which will ſtir the heart, and worke upon it moſt. Yet a little while, and God will cauſe the kingdome to ceaſe,Obſer. therefore if ever you repent, repent now, for it is but a little while ere God will cauſe the kingdome to ceaſe. The apprehenſion of a ſinner to be upon the brink of judgment, when a poore ſoule ſhall ſee him ſelfe ready to lanch into the infinit ocean of eternall deſtruction, to lie under the ſcalding drops of the wrath of the Almighty; this works upon the heart indeed. It is the way of the fleſh and the divell to put far from us the evill day, to make us believe the day of death is a great way off. But it is the way of God to preſent things preſent and reall; and in this conſiſteth the efficacy and power of faith to make things that are to come as if preſent.Preſent things affect not. Wee ſay in nature, there muſt be a contiguity and neerneſſe between things that muſt work. So wee muſt apprehend a neerneſſe between the evill that is to come upon us and our ſelves, that ſo it may work upon our hearts. An excellent place you have to this purpoſe in 1 King. 14. 14. where the Lord threatneth to ſtir up a King over Iſrael who ſhould cut off the houſe of Ieroboam that day; Omnis actie fit per contactum. but what? (ſaith he, he preſently calleth back his word) even now: you may think the day a great way off, but it is even now: and therefore now come in, return, and repent. Oh ſinners conſider that your danger is now, not only in that day of Chriſt, but what? even now, it may be at hand. Laſtly, Yet a little while. Jeroboam had continued above forty yeeres in his ſin, but now Zachariah his ſon, upon whom this threatning was fulfilled, continued but ſix moneths, perhaps he thought to eſcape as long as his father. No, God ſuffereth ſome ſinners to continue long,Obſer. others he cutteth off preſently: 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 Kingdome of Iſrael. Kingdomes,Obſer. great Kingdomes and Monarchies are ſubject to change, What is become of all the glorious Monarchies in the world? how hath the Lord toſſed them up and downe as a man would toſſe a ball? Idolatry is enough to deſtroy the greateſt Monarchy, the greateſt Kingdome in the world. But here is ſome inſtruction in the elegancy of the word. [non-Latin text not transcribed] Quieſcere faciam. It is in the Originall, I will cauſe to ceaſe. It is a Metaphor (according to ſome) taken from inſtruments that a man makes uſe of for a while, and when hee hath done with them, either hangs them up againſt a wall and regards them no more, or elſe bringeth them to the fire to be burned. So ſaith God, yet a little while, and I will cauſe to ceaſe, &c. As if he ſhould ſay, Indeed there was a time wherein I had ſome uſe of this way, of the rent between Judah and Iſrael, and of this Kingdome, but I have done with that uſe, there is an end of it now, the uſe is over I intended, & now I will cauſe to ceaſe the Kingdome, I will take them away, they ſhall be to mee as an inſtrument not to be uſed any more, or for the Fire. When the Lord hath any uſe of a people,Obſer. or of any particular men to do him ſervice, he will preſerve them though they be wicked, and when he hath done with them, he either layes them aſide, or elſe brings them to the fire. A Husband-man ſo long as he hath uſe of thornes to ſtop a gap with them, he lets them alone, but when there ſhall be no further uſe of them, he then bring them to the fire. ſo God here, I will cauſe to ceaſe the Kingdome of the houſe of Iſrael. But how and where will God cauſe to ceaſe the Kingdome of Iſrael? Verſ. 5. I will break the bow of Iſrael in the valley of Jezreel. By breaking the bow, is here meant the blaſting and bringing to nothing all the ſtrength of their warlike power, all their Armes and Ammunition, for the bow was a great warlike inſtrument in theſe dayes, therefore in Pſal. 46. 9. He makes wars to ceaſe, he breaks the bow, and cutteth the ſpear in ſunder, &c. But here, by breaking the bow, there is ſomething more, it is not onely mentioned becauſe the bow is a warlike inſtrument, but there is ſome particular reaſon why the bow is inſtanced here, and that is this, becauſe whereas Jehu did many memorable things in his warlike affairs, yet none more then that he did by his bow. Mark that place, 2 King. 9. 24. And Iehu drew a bow with his full ſtrength, and ſmote Jeroboam between his arms, and the arrow went out at his heart, &c. So that the victory that Jehu got ever the two Kings of Iſrael and Iudah, was by the Bow eſpecially. What obſerve we from hence? That wherein wicked men have been moſt proſperous and ſuccesful,Obſerv. even in this God will curſe them, and let out his wrath upon them. Againe, Breake the bow, blaſt all the power of their Ammunition. Carnal hearts truſt much in their warlike weapons,Obſerv. but they are nothing when God commeth to break a peoples ſtrength. God hath the power of all Ammunition, the Lord is called The Lord of Hoſts, (and he delighteth much in this title) Firſt, becauſe God hath not only the power over Ammunition and all Warlike weapons, ſo as they cannot be uſed but by him: But ſecondly, becauſe when they are uſed, they can have no ſucceſſe at all but by him; and ſo the Lord is the Lord of Hoſts in a peculiar ſenſe: Hee is the great Generall of all Armies, more then all other Generalls, for the ſucceſſe of all dependeth upon him. My brethren, why then need the Church of God feare the ſtrength of weapons, the Bow, the Cannon, or all the Ammunition of the enemies of the Church,No weapons can proſper againſt the Church. ſeeing our Lord is the Lord of Hoſts? no weapon can be uſed or have ſucceſſe but by this Lord of Hoſts. He can break the bow, though of ſteele, when pleaſeth, and can give his people ſtrength to doe ſo too. For this you have an admirable promiſe, Eſa. 54. 17. Behold (ſaith God) I have created the ſmith that bloweth the coals in the fire, and bringeth forth an inſtrument for his worke, 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 pleaſeth: For as God hath a providence over all the things in the world, ſo there is a ſpecialty of providence of God to order Battels, to give the victory, not to the ſtrong, or to the multitude, but ſometimes to the weak and few, even as hee pleaſeth. And therefore hee is the Lord of Hoſts, becauſe though his providence is generall over all creatures, yet there is a ſpecialty of providence of God in warlike affairs. But what was this valley of Jezreel? It is worthy our time to enquire after this valley of Jezreel, wherein God will break the bow of Iſrael. There were two places called Jezreel, the one belonging to Iudah, Ioſh. 15. the other belonging to Iſrael, Ioſh. 17. 16. & Chap. 19. 18. Iezreel was a fruitfull valley, ten miles long, and by it there was a famous City built, which was in Ahabs time the principall ſeate, the Metropolis of the Kingdom, and there was a glorious tower in it, & from thence they might ſee over Galilee and over Iordan. Now there were two great Cities that belonged to the tenn Tribes, Samarea and Iezreel, as we in England have two principall Cities, London and Yorke. But this Iezreel was the moſt fortified, in which they put a great deale of confidence, yet God ſaith here, He will break the bow of Iſrael in the valley of Iezreel. That is, there by that City in that place, that they accounted the great ſtrength of their Kingdom, there he would break the bow of Iſrael. Fortified Cities cannot help when God cometh out againſt a people. Obſerv. Fortified places are nothing where the wrath of God is out againſt a people. If we can fortifie our Cities againſt ſin, we may ſoone fortifie them againſt an Enemie. If ſinne once get in, the enemie will quickly follow. Nah. 3. 12. All thy ſtrong holds ſhall be like fig-trees with the firſt ripe figs; if they be ſhaken, they ſhall fall into the mouth of the eater. You ſhall with the leaſt wind like the firſt ripe figs ſall off, all your ſtrong holds ſhall doe ſo. Yea, ver. 13. Thy people in the midſt of thee are women, the gates of thy land ſhall be ſet wide open to thine enemies, the fire ſhall devourthy bars. You ſee what the valley of Iezreel is, & the meaning of it. But why will God breake the bow of Iſrael in the valley of Jezreel? There are theſe two reaſons for it. 1. Becauſe God would deale with this people of Iſrael, as Judges deale with Malefactors; they will hang them up there where the fact was committed, as wee ſee ſome hanged up in Chains neer 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 70. ſons of Ahab, and the blood of Jehoram, and there will God break the bow. Hence it is that guilty conſciences are many times afraid to goe neere to the places where they have committed wickedneſs, becauſe their conſciences will fly in their faces, for feare God ſhould come upon them in the place where the fact was done. But further,2. He will break the bow of Iſrael in the valley of Jezreel, that is, in that fortified place in which they did ſo much glory (this is ſpecially obſervable.) Even in that place wherein a kingdom ſhall moſt glory, Obſer. God punishes men in that they moſt glory in. & ſeem to truſt moſt in, God many times doth come and break the kingdom in that very place, and makes that the breaking of the kingdome moſt. Nah. 3. 8. Art thou better then populous No, that was ſcituate among the rivers, that had the waters round about it, whoſe rampant was the ſea, & her wall was from the ſea? Mark, a people juſt like England in this caſe: what we overcome by the Enemie? we that have the Seas for our Wall, and ſuch a multitude of people amongſt us? Theſe have been & are the two pleas that England hath for her ſelfe, becauſe our people are many, and we have the ſeas for a wall: But art thou better then populous No? yet was ſhe carryed away, ſhe went into captivity, &c. verſ. 10. Thus the Prophet pleadeth with them. But further, Theſe truſted in Jezreel, they ſeemed to ſcorn the Prophet What, the kingdome of Iſrael ceaſe, what thinke you of Jezreel, ſuch a ſtrong place as that? juſt as we ſhould ſay, what, 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? Are they not able to reſiſt all that can come againſt it? Have we cauſe to feare danger? It is true, the kingdom hath cauſe to bleſs God for London, and London hath not yet been the valley of Jezreel, but an Iſrael, the ſtrength of the Lord, & hath prevailed with God, as an inſtrument: & therefore we bleſſe God for that we have had. But yet let us not truſt in that we have, 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 Ammunition of London to be broken in pieces, and turned againſt themſelves: Oh therefore do not truſt here. Only let it be your care you of this City of London that you prove not the valley of Jezreel, and then we ſhall do well enough, our bow ſhall not be broken. What attempts have there been to have made London by this time the valley of Jezreel, that is a ſcattered vally, to have brought diviſions in this City, that it might be a ſcattered people; & wo to the kingdom if this had bin effected, better theſe men had never bin born then that they ſhould have had ſucceſs in that horrid enterpriſe. Oh London now the bleſſing of God is over you! the meanes of grace abundantly among you. The eys of the kingdom are upon you; take heed you be bee not the valley of Iezreel, Lect. 3. your diviſions will cauſe great thoughts of heart; continue you untyed one to another, and then you are as one Iſrael of God, the inſtrument of God for our ſtrength. Pardon me this litle digreſſion, though it be a little from an expoſitory exerciſe. Thus we have done with the Mother, and with the firſt ſonne.

The Third Lecture. Hoſea. 1. 6. 7. And ſhe conceived again and bare a daughter, Iune 6. 1641 and God ſaid unto him call her name Loruhamah: for 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 by the Lord their God, & will not ſave them by bow, nor by ſword, nor by ba[illegible: 1 letter] tell, by horſes, nor by horſemen. COncerning Hoſea's firſt ſon, the laſt day. Shee conceived again. This conception ſets out alſo the eſtate of Iſrael in regard of her ſin and miſery: Sin it is fruitful, and what bringeth it forth? Parents bring forth a likeneſs to themſelves, and ſo doth ſin; and what is that? Nothing but ruine & miſery. This ſecond child it is a daughter, it noteth the weaknes of the ſtate of the ten Tribes at this time, they were grown to be effeminate in regard of their luſt, and the baſenes of their ſpirits, and in regard of their ſtrength alſo they were like the female ſex. There are 3. eſtates of the people ſignified by the 3.Hoſeas 3. children ſhews the 3 eſtats of [illegible: 1 word] children of Hoſea; the firſt was their ſcattered eſtate, and that was ſignified by Jezreel, the firſt ſon; of which the laſt day: And the ſtory of that you had in 2 K. 15. ver. 9. to the 19. where you may read their wofull ſedition; for Zach[illegible: 1 letter]riah reigned but 6. months, & then Shallum ſle[illegible: 1 letter] him, & reigned in his ſtead, and he reigned but one month, for Menah[illegible: 2 letters] came & ſmote Shallum & ſlew him, & reigned in his ſtead: So here was nothing but murthers and ſeditions amongſt them. A ſcattered people. The 2. ſtate of the people of Iſrael was their weake condition that they were brought unto, ſignified by this daughter; and the hiſtory of that you have from v. 16. of that Ch. onwards, where when Pul the K. of Aſſyria came againſt Iſrael, Menahem preſently yeelded to him what hee would have, giveth him IOCO. talents of ſilver to go from him, & ſo layeth a taxation upon the people for it. Here they were brought to a very low & weak condition. And afterwards this K. of Aſſyria cometh again, and carryeth part of them into captivity. The 3. child was Loammi, and the hiſtory of the ſtate of the people ſignified by that you have in 2 K. 17. 6. where they were fully caryed away, & wholy rejected for ever: And becauſe they were a little before that time grown up to ſome ſtrength more then formerly, therefore this laſt was a ſon. We are now to ſpeak of the ſecond. She conceived again and bare a daughter. From that interpretation I have given of it, to note the weakneſſe and effeminacy of the ſtate of the people at this time, a little before their ruine; The obſervation from thence is this, When the manlineſs,Obſerv. courage, and vigour of the ſpirits of people are taken away, then they are under a fearfull judgment, and neare to ru[illegible: 1 letter]ne. Even when their men ſhall be as women, Baſe effeminatenes of ſpirit in a people yeelding to what shall be impoſed upon them, a ſigne of ruine. as Nah. 3. 13. when there ſhall be ſuch baſeneſſe of ſpirit in people, that for the enjoyments of their preſent eaſe and quiet they yeeld to any thing. So it was with theſe, and in thar their effeminateneſſe was ſhewed. When the King of Aſſyria came to them, they yeeelded to any termes he would appoint, to give him any thing he would demand; and when the taxes were laid upon the people, they enquired not whether they were juſt or no, but meerly for their peace & ſafety they yeeld. We muſt take heed of bringing our ſelves into trouble, we were better pay this then venture the loſs of all, we muſt not diſpleaſe thoſe that are above us, we know not what hard things may follow; it is our wiſedome, though things are hard, and we complain the taxations are heavy, yet to ſuffer ſomething, they had rather have a little though with baſeneſſe, then venture any thing for further peace and liberty for themſelves and their poſterity. 2. The eff[illegible: 1 letter]mina[illegible: 1 letter]eneſſe of their ſp[illegible: 1 letter]rits were ſhewne in this, that they were willing to bow downe their necks to ſubmit to the government of moſt vile murtherers, without any enquiry after them, or taking any courſe or way at all to finde out their murthers and wickedneſſe. Zecharia was ſlain by Shallum, then commeth Menahem and hee killed Shallum, after Menahem, raigned Pekahiah, and againſt him conſpired Pekah the ſonne of Remaliah, and ſmote him in Samaria, and with him killed 50. men, and reigned in his roome, then cometh Hoſhea the ſonn of Elah, and he made a conſpiracy againſt Pekah, and ſlew him, and reigned in his ſtead. Here were murtherers upon murtherers, and yet the people all this while bow down their necks, and looke not after theſe things: They have gotten power in their hands, and we muſt take heed of looking ſo high, to enquire after things that are above us, and it is ill diſpleaſing of them, we were better a great deale be quiet and hold our peace, & ſay nothing, than to enquire after ſuch high matters as thoſe are; and ſo they let all goe, and bowed their necks to the yoke, and by no meanes ſuch horrible guil of murthers muſt be queſtioned, becauſe the murtherers had got power in their hands. Their cowardly timerous ſpirits were much like the temper of Iſſachar, we read of Gen. 49. 15. Iſachar is a ſtrong aſſe couching down between two burthens, Purity in the Church cannot ſtand long with ſlavery in the [illegible: 1 letter]eate. he ſaw that reſt was good, and the land that it was pleaſant, and he bowed his ſhoulders to bear, & became a ſervant unto tribu[illegible: 1 letter]e. And when mens ſpirits are effeminate in regard of the civill 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 Rev. 4. 7. of 4. Ages of the Church ſet out by four living-creatures: the 3. living-creature the Text ſaith, 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, & to caſt off that yoke of bondage that was before upon them, to enquire after what liberty God had granted to them. Not then like thoſe we read of, Iſa. 51. 23. that would bow down to ſuch as would ſay to their ſoules, Bow downe that we may goe over them. This (my brethren) hath been the condition of many of us; there hath bin that effeminateneſs 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 there in 51. Iſa.) they made themſelves the very ſtreet to them that went over them, their very conſciences were trampled upon by the foot of pride, and all for the enjoyment of a little outward accomodation in their eſtates, in their ſhops, and in their trading, Oh they muſt not venture theſe, rather yeeld to any thing in the world. And truly we were afraid not long ſince that God was calling us by the name of this daughter Loruhamah, in regard of our effeminateneſs of ſpirit, that the Lord was departing from our nation. But bleſſed be God that now here hath begun to be a riſing of ſpirit among us, eſpecially among our worthies in Parliament, and their warmth, vigour, & life, hath put warmth, vigour, ſpirit, and life, into the whole Kingdome. Now our Kingdom will never bow downe and ſubmit their Conſciences,Viri fort[illegible: 2 letters] eſt aut pul chrevivere aut fartiter mori. nor Eſtates, nor liberties to that bondage and oppreſſion that heretofore hath been. No, they had rather die honorably then live baſely. But why do I make ſuch a disjunction? dy honorably, or live baſely? Had we ſpirits we might free our ſelves and poſterity from living baſely, and we need not dye at all; for the malignant party hath neither ſpirit to act, nor power to prevail, if we keep up our ſpirits and be ſtrong in the Lord we are ſafe enough, yet we ſhall not have our name Loruhamah, but Ruhamah, the Lord will have mercy upon us. 1 King. 14. 15. God threatens to ſmite Iſrael, that they ſhall be as a reed ſhaken with the wind: After baſe yeelding to ſlavery follows ruine. and then mark what followeth, and then he would root them out of this good land which hee gave to their Fathers. If this judgement be upon England that our ſpirits be ſhaken as a reed with the winde, that wee bow and yeeld to any thing in a baſe way, the next may juſtly follow that the Lord may root us out of this good Land. As it was with Iſrael before their deſtruction, they grew effeminate, ſo it was with Judah too before theirs, Iſa. 3. 3. when God intended judgment againſt them, you may obſerve there that He took away the mighty man & the man of war, the prudent and the ancient, the Captain & the honourable man & the Counſeller. men of truly noble ſpirits were taken away, their Nobles became to be vile and ſordid, & to yeeld to any humors and luſts, then they were neer the ruine; and ver. 12. the Text ſaith women rule over them; for women that have many 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 a daughter that is here born to Hoſea. What is this daughters name? Call her name Loruhamah? Non dilecta, ſo ſome, Non miſericordiam conſecuta, ſo others, both come to one, either not beloved, or one that hath not obtained mercy, for Gods mercy proceedeth from his love. I will no more have mercy. I will add no more mercy; Quae ſu [illegible: 2 letters]u, abjecturi in altum tolimus ut majori ruina decidant. Nothing that God had ſhewed abundance of mercy to Iſrael before; but now he ſaith, I will not adde any more, I will ſhew no further mercy to them. But I will utterly take them away. Tollendo tollam; so turned by ſome, In taking them away I will take them away; Levaho levando, ſo others, I will lift them up, that I may caſt them down ſo much the more dreadfully. The old Latin hath it thus, Obliviſcendo obliviſcor, forgetting I will forget. And this was upon a miſtake of the Hebrew word, becauſe there is little difference in the Hebrew, [non-Latin text not transcribed] Oblitus fuit. [non-Latin text not transcribed] Ab[illegible: 2 letters]ulit. [non-Latin text not transcribed]. between the word that ſignifieth to to forget, and that which ſignifieth to take away. The 70. ſetting my ſelfe againſt them, I will ſet my ſelfe againſt them. Well the name of the child muſt bear this upon it, that God will have no more mercy upon them. Hence then firſt. Sometimes the very children of families, and in a kingdom do bear this impreſſion upon them, that God will have no mercy upon this family, upon this kingdome. One may (my brethren) read ſuch an impresſion upon the children of many great families in this Kingdome,Obſer. 1 when wee looke upon that horrible wickedneſs of the young ones that are coming up, how different from their former religious Anceſtors; we may ſee with trembling hearts) ſuch an impreſſion of wrath, as if God had ſaid, I have done with this family, I intend no further mercy to this family. As ſometimes when we ſee in a family gracious children, gracious young gentlemen, noble men, we may ſee the impreſſion of Gods mercy to that family, Ruhaniah, I intend mercy to it. It was not long ſince that we might,Encouragement from gracious youth in England. and we thought indeed wee did ſee ſuch an impreſſion upon the young ones of this kingdome, the young ones in the City, the yong ones in the chief families in the Country; that we vvere afraid that Lornhamah to England was written upon them, for oh the rudenes and wickednes of the young ones! But bleſſed be God that we ſee it otherwiſe now; now in regard of that graciouſneſſe, that forwardneſſe of ſo many young ones amongſt us, we may ſee written upon them, Ruhamah to England, mercy to England, God hath taken away his Lo, and writeth only Ruhamah, mercy to you, this great change God hath made. For the great ground of the hope we have for mercy to England, is the impreſſion of God upon the young ones: When God hath tender plants growing up in his Orchard,Obſer. 2. certainly he will not break down the hedg or dig it up. Secondly, Call her name Loruhamah, for I will no more have mercy upon the houſe of Iſrael. [illegible: 1 word] 2. 1. There is a time when God will not have mercy upon a kingdome or upon a particular people. Gather your ſeves together, oh nation not worthy to be beloved, before the decree come forth. There is a time for the decree to come forth againſt a kingdome, when God will not be intreated; a time when though Noah, Job, and Daniel ſhould ſtand before him, yet he will not be intreated, though they cry, cry [illegible: 1 letter]arly, cry aloud, cry with teares, cry with faſting, yet God will not be intreated. Gods mercy is precious, and he will not let it run out to waſte, he will not be prodigal of it, a time wherein God will ſay,The feares of the Saints that heretofore mercy was departed from us iuſtified. Now I have done, I have done with this people, mercy hath had her turn. It is true, except we had that immediate revelation that the Prophets had, we cannot now determine of the particular time; yet by examining Gods way toward his people in former times, the truth is, that thoſe that laboured moſt to ſearch Gods minde in his word, they were even afraid that this decree had been gone out upon us in England. It is true, God hath ſeemed for the preſent to tell us that hee hath a prerogative, and he will have mercy upon whom he will have mercy: But yet neither are thoſe altogether to be blamed, that even in their own hearts determined (as it were) that mercy was gone; except they did wholly limit God, and left nothing of prerogative at all to him, but becauſe it was Gods ordinary way; and except God had wrought with us in a way of prerogative otherwiſe than ever he did with any nation before, they did then conclude 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 hath ſhewed his prerogative, that he will now goe on in ſuch a way otherwiſe than formerly he hath done in the world; and if God will do ſo, who can ſay againſt it? A time there is likewiſe for God to ſay againſt particular perſons, he wil not have mercy upon them,Luk. 14. 14. Rev. 22. 1[illegible: 1 letter] Gen. 6. 3 God muſt not be dallyed withall in the offers of his grace. a time when God will ſay, thoſe men that were bidden ſhall not taſt of my Supper; he that will be filthy, let him be filthy ſtill, my ſpirit ſhall no longer ſtrive with them. God hath no need (my brethren) that we ſhould receive or entertain his mercy, we had need that God ſhould grant it. God many times is quick in the offer of his mercy. Goc and preach the Goſpel, he that believeth ſhall be ſaved, he that believeth not ſhall be damned. A quick worke God makes many times in the effects of mercy. Yet 3.Obſer. 3 I will not have mercy: This is pronounced as the moſt dreadfull judgment. What, not have mercy upon them? then indeed is a State or a Kingdom in a dreadful condition, when God ſhall ſay of them that he will not hve mercy. Wo to you (ſaith the Lord) when I depart from you, wo then to you when my mercy is for ever gon, then all judgments & 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. Iſa. 56. 9. All you beaſts of the field come to devour, yea, all you beaſts in the forreſt, why what is the matter? His watchmen are blind, &c. I argue thus from thence, if the prudence of the watch-men being taken away which ſhould ſtop miſery, then all evils come flowing in upon a Nation. What then if the mercy of God that ſhould ſtop miſery be taken away? whither ſhould the poore creature goe if mercy be gone? to what creature ſhould it look for help? if it cryes to any creature, the creature ſaith, I can afford no comfort, becauſe God affordeth no mercy: what ſhall uphold the heart then when it hath no hope at all? It muſt needs ſink. I will not add mercy (ſaith God) ſhewing, 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,Obſer. 4. but then I will not add more. Men beſt know what the worth of mercy is, when mercy is taken away from them, when God addeth no more. Again,Obſer. 5 I will not adde mercy. God doth not uſe to take away his mercy fully from a people or from a ſoul: but when mercy hath been ſhewed and abuſed, after much mercy hath been received, and that being abuſed, then God ſaith hee will not adde more. You have a parallel place to this, Iudg. 10. 16. I will deliver you no more, ſaith God, I have delivered you many times, my mercy hath been abuſed, I will deliver you no more. It is juſt with God when mercy is abuſed, that wee ſhould never know farther what mercy meaneth. Mercy as it is a precious thing, ſo it is a tender thing, and a dangerous thing to abuſe it. There is nothing that more quickly works the ruine of a people or of a ſoule, then abuſed mercy. But further, I will utterly take them away. Before it was only that they ſhould be ſcattered, the name of the firſt child before was but Iezreel, that they ſhould be the ſcattered of the Lord; but the 2. is Loruhamah, that they ſhall have no more mercy from the Lord. Obſer. 6 Gods 2. ſtrokes uſually are more dreadfull then the firſt:Leſse judgments forerunners of greater. God beginneth firſt with the houſe of Correction before he bringeth to the gallows. There is branding firſt before hanging: there are warning pieces before murthering peeces. God makes way for his wrath by leſſer afflictions, before hee cometh with deſtroying judgments. I remember Mr. Knox in his Hiſtory of Scotland hath this ſtory of one Sir Iames Hamilton, that having been murthered by the Ks. means there, he appeared to him in a viſion with a naked ſword drawn, and ſtrikes off both his arms, with theſe words, Take this before thou receive a finall payment for all thy impieties, and within 24. hours 2. of the Ks. ſons dyed. God cometh to nations & particular perſons with a ſword, cutteth off arms before he takes their lives, he commeth by degrees upon them. As the Lord when he cometh 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, leſſer judgments to the wicked are forerunners of, and makers way for greater judgments; firſt they are parboild before they come to be roſted in the fire. Further, I will not adde mercy to the houſe of Iſrael. He doth not ſay, I will not adde mercy to this or that particular man of Iſrael, but to the houſe of Iſrael. A Multitude of ſinners, with God is no argument for their eſcape of judgment. It is a rule indeed with man, Multitudo peccantium, tollit peccatum, Multitude of offenders take away their offences;Obſer. 7 Men know not how to execute the offenders when they are in Multitudes, here and there ſome of the ring-leaders may be taken for example ſake. But it is no rule with God, though it be the whole houſe of Iſrael, God hath no mercy for the whole houſe of all the people of Iſrael. Let no man preſume to ſin againſt the Lord, becauſe there are Multitudes that do offend, & think that he ſhal eſcape with the Multitude. No, all the nations of the world with the Lord are but as the drop of a bucket, & as the ſmall duſt of the ballance, nothing, even leſſe then nothing. And yet further, No 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,Obſer. 8 but what, no mercy to the houſe of Iſrael? The neareneſs of any to God exempts them not from the wrath of God. God hateth ſin,Amos 3. 2. and hateth ſin moſt when it is neareſt him: You have I knowne of all the families of the earth, therfore wil I puniſh you for your iniquities, ſaith the Lord. As we hate a Toad in our boſoms more then when it is at a further diſtance; ſo God hateth ſin in thoſe that are neareſt to him more than in thoſe that are further off; for God will be ſanctified in all thoſe that draw neer unto him. But wherefore is all this that God wil have no more mercy upon the houſe of Iſrael? what hath the houſe of Iſrael done, that God ſhould be ſo angry with it? It is worth our ſearching and enquiring after, why the Lord will at this time have no mercy upon the houſe of Iſrael. It concerns our ſelves neerly. The firſt and main reaſon is, becauſe of their continuance in their falſe way of worſhip, notwithſtanding all the means that God had uſed to bring them off; not only by his Prophets, ſending them again and again to ſhew them the evill of their falſe worſhip in thoſe 2. Calves in Dan and Bethel, but by moſt remarkable works of his providence againſt them. As for example. The work of God againſt Jeroboam, when hee was but ſtretching out his hand againſt the Prophet that came to denounce judgement againſt that Altar upon which he was offering Sacrifice,1 Kings 13. 4. his hand that he put forth againſt him dryed up, ſo that he could not pull it in again to him, and upon the prayer of the Prophet it was reſtored & became as was before. Again, the remarkable work of God in anointing Iehu to deſtroy the houſe of Ahab and his ſeed for their Idolatry. Yet notwithſtanding theſe Prophets, and theſe works of God, with many other, they ſtill perſiſted in their 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 hath uſed, and ſtill doth uſe means to bring us off fully from all wayes 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 draw them off from all wayes of falſe worſhip, to bring them to worſhip God in the right way according to his will. Now let us tremble at this ſentence; I will not add mercy, I will have no more mercy. God hath added mercy to us again and againe from time to time. And now me thinks in this work of Gods mercy, that he is about concerning us,Exod. 33. 5 he ſpeaks to us as he did to the people, Come and put off thy ornaments, that I may know what to do with thee. Come now and humble your ſelves that I may know what to do; As if God ſhould ſay, Come & give in your laſt anſwer.A dangerous thing to reiect an offer of mercy after reiection of former offers. Certainly in that way that God is now in with us, he calleth England to give its laſt anſwer, as if he ſhould ſay, Now I am ſheing mercy once more, take heed of rejecting it, leſt you have a Loruhamah upon you, I will adde no more mercy, conſider not onely what wee have done, but what we do, how we have abuſed mercy, and how wee doe now abuſe preſent mercy; how oppoſite the ſpirits of moſt are againſt the work of reformation now in hand, who even ſay to the Lord Chriſt depart from us, we deſire not the knowledg of thy ways. When the people of Iſrael were offered Canaan, and God bade them go in and poſſeſſe it, they were then neer unto it; but when they then refuſed Canaan, God ſware in 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 owne way, certainly wee are at this time, Let us tremble leſt God (if wee reject this mercy) ſhould ſwear in his wrath, I will have no more mercy upon you, and ſo we prove to be a Loruhamah indeed. But a ſecond reaſon why this people could have no mercy, 2. might be, becauſe of their forſaking God even in the civill State. For you are to know that this people of Iſrael had not only left God in their Church, State, and defiled themſelves with falſe worſhip, but they had in their civill government wickedly departed from that that God had appointed over them: They had departed from the houſe of David, and rent themſelves from it. It is true, this was of Gods permiſſion, but yet it was the wickednes of their hearts, & no excuſe at all for them. Hence Chap. 8. 4. God chargeth them that they had ſet up Kings, but not by him. From whence this may bee obſervable. That it is a moſt dangerous thing for a people to forſake that government to rebell againſt that civill government that God doth ſet over them.Obſer. When the people in 1 Sam. 8. 7. had required a King, and would not be ruled by Judges any more, ſaith the Lord to Samuel, They have not rejected you, but rejected me, that I ſhould not reigne over them: A moſt dreadfull place, And I confeſſe freely to you, this one Text of Scripture was the firſt Scripture that took impreſſion upon my thoughts and heart about fearing to goe on in a way of Church-government that God had not appointed. For thus my thoughts reaſoned; What is God ſo provoked againſt a people that will reject but a Civill government, a government that hee hath appointed, that ſpecially concernes but the outward man? Then if it proves that God hath appointed any government in a Church,The ground of civill & Churh government different. that is Divine Inſtitution, that concerns the good of the ſoule, and is immediately to work upon that, ſurely God will be much more provoked there for rejecting it. And going yet further upon ſearch, finding that though we have not a civill government appointed by God as the Jewes had, yet for the Church ſtate, wee have one appointed even by God himſelf. And reaſon there muſt be for it: for whatſoever hath a ſpeciall efficacy upon the heart, muſt have a ſpirituall rule for the warrant and direction. Indeed prudence and reaſon is enough for the ordering of things that concern the outward man, except God will come in with his owne inſtitution. But when it cometh to the ordering of the heart, and there is a ſpirituall efficacy expected (as in all Church ordinances there muſt be) and that authority by which they are executed giveth a great influence into them, now nothing can goe beyond its principle, therefore it muſt have a divine inſtitution to give it its efficacy. It may here be demanded, whether hat not God appointed over us a particular civill government as he did over the Jews? That our government and all lawfull government of other Nations is appointed by God,Anſw. we muſt conclude is a certain truth. But not ſo appointed by God as the government of the Jewes was. And the reaſon is this, becauſe the Church and Common-wealth of the Jewes was involved in one, and therefore the Apoſtle ſpeaking of the Church, hee ſaith they were Aliens, and ſtrangers from the Common-wealth of Iſrael; It was meant of the Church ſtate. There was ſuch a kind of Paedagogy under the Law, that the Church and State were involved in one, for Chriſt would be the head of the Church and Common-wealth too, and appoint them lawes; And ſo their government was imediately from heaven. Now for us. That we ſhould have a government according to the rules of wiſdome and juſtice; that indeed is appointed by God. God would have us have a government; But he leaveth the ordering of that government to generall rules of prudence and juſtice. So that now it is lawfull for any Kingdome or Country to agree together, and according to the rules of wiſdom and juſtice, to appoint what government they wil, as vvhether it ſhall be a Monarchy, or an Ariſtocracy, or a Democracy, and to limit this according to Covenant of agreement, as whether that the fundamentall povver ſhall be vvholly put out, or any part reſerved, hovv farre this or that Man,How farre mans authoritybindes. or ſociety of Men ſhall have the Managing of it, and the like; then ſo farre as it is agreed upon, vvee are bound in conſcience to obey either actively or paſſively, but no further are vvee bound to obey any Man though he be in authority, yet vvee are not bound to obey him, either actively or paſſively, conſcience is not tyed. Though thoſe men be in authority, yet it is no reſiſting of authority at all, not to do what they would have. Yea though the thing be lawfull they would have, yet if it be not according to the law of the kingdom, to the firſt agreement, I may be bound by the rules of prudence to ſave my ſelfe; but it is not authority that binds me to obey out of conſcience: For we muſt of neceſſity diſtinguiſh between men in authority, and the authority of thoſe men. Wherefore ſo long as wee ſeeke but to keepe authority in the right channell, that it flows not over the banks, we cannot be charged for reſiſting the government God hath ſet over us, though we do not obey the wills of thoſe who are ſet over us, and therefore there is no cauſe that we ſhould fear, that God ſhould ſay to England upon this ground, Loruhamah, hee will have no mercy. To proceed. But I will have mercy upon the houſe of Judah. The people of Iſrael they might ſay, Hoſea thou art a Preacher indeed, what preach nothing but judgment, nothing but wrath, to be utterly taken away? Is there no mercy at all? Is not God a mercifull God? Yes ſaith the Prophet, though you be taken away, God knoweth how to glorifie his mercy; he hath others that he can make to be objects of his mercy though you be deſtroyed. From whence firſt you ſee that though God utterly reject ſome,Obſer. 1 yet in the mean time he hath others to ſhew mercy unto. Therefore it is no plea for any ſinner to ſay thus, well, I have ſinned indeed, but God is mercifull. What if God be mercifull? ſo he may be, though thou be damned and periſh everlaſtingly. Yea, whole kingdoms & nations may periſh, yet God may be mercifull, God hath ſtil infinite ways to glorifie his mercy. Many people in deſperate moods, lay violent hands upon themſelves, & 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 ſhould loſe ſome honour. But if you will have your will in this, or in any thing elſe, though you be dead and rotten, and your ſouls perhaps in chains of darkneſs, God will have wayes to be glorious in his mercy, whatſoever come of you. But 2.Obſer. 2 I will have mercy upon the houſe of Judah. God will alwayes have a Church, he will never deſtroy his Church at once, the Lord loveth publique worſhip in the world: Though he will utterly take away the houſe of Iſrael, yet he will have mercy upon the houſe of Judah. Again, Iſrael might ſay, what will not God be mercifull to us? why I pray you what doth Judah get by her worſhipping of God in that which you ſay is the only right way? Judah indeed keepeth her ſelfe to Ieruſalem, keepeth her ſelfe to worſhip in the Temple, but what doth ſhe get by it? for ought we ſee Iudah is in as hard an eſtate, and in as low a condition as we (nay as we ſhall ſee afterward, Iudah was in a lower condition than Iſrael,) and certainly ſuch kind of expreſſions as theſe they would be ready to have againſt the Prophet. Well, ſaith God, let Iudah be what ſhe will, I will have mercy upon her. Though carnal hearts, when they look upon the low condition of the true worſhippers of God,Obſer. 3 think that there is no difference between thoſe that are in a good way, and themſelves that are in the ways of ſin, yet God will make a difference; I will have mercy upon Iudah, but not upon Iſrael. Many carnal men pleaſe themſelves with this; I ſee others that are ſtrict, that pray in their families, that run to Sermons, and wil not do thus and thus, as others do, yet they are as poor, in as mean a condition as any others, what do they get by their forwardneſs in religion? Are not we in as good a condition as they? Well friend, though thy carnal heart think there is no difference between him that ſerveth God, & him that ſerveth him not, God hath a time to manifeſt a difference; There ſhall a time come (ſaith God, Mal. 3. 18.) that you ſhall returne and diſcerne between the righteous, and the wicked, between him that feareth God and him that feareth him not. I will not have mercy upon Iſrael, but I will have mercy upon Iudah. Fourthly, Judah had at this time many groſſe and fearful evils amongſt them, yea ſcarcely delivered from Sodomy; it will aske a great deale of time to ſhew you the ſtate of Judah in regard of the horrible wickedneſſe that was in it, yet God ſaith, I will have mercy upon the houſe of Iudah. What is the reaſon of this? Becauſe though Iudah had many groſſe evils, yet Iudah kept to the right way of worſhipping God, kept to Ieruſalem, to the Temple; ſo farre they kept the worſhip of God pure. Hence we ſee, God will favour a people exceeding much,Obſer. though there be many weakneſſes, yea many wickedneſſes among them, if they keep the worſhip of God pure. It is true, there are many ſpirits that are moſt bitter againſt thoſe that ſeek to worſhip God in the right way, if they can but get them tripping in any ſmall thing, they follow it againſt them with all their might, with all the bitterneſſe that they can poſſibly. This is not like unto God, God will favour thoſe that worſhip him in a right way, though for other reſpects hee may have many advantages againſt them. But this (you will ſay) ſeemes to contradict what you ſaid before, for you ſaid, the nearer any are to God, the more he hates their ſinnes, and the ſins of thoſe that make a ſhew of worſhipping God in a pure manner, are worſe than the ſins of others. It is true, But as their relation to God in the nearneſſe 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 their ſin indeed worſe,Object. ſo as to provoke God to puniſh them ſooner, and perhaps bitterer, yet their relation to God keepeth this ground of faith, that God is their 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 cometh againſt them he rejecteth them utterly, ſo he did Iſrael: Iudah indeed was puniſhed, but yet Iudah had mercy at laſt, but (ſaith God) I will have no more mercy upon the houſe of Iſrael, but will utterly take them away. Fiftly, 5. Iſrael had prevailed a little before againſt Iudah; for if you read in 2 King. 14. 12. you ſhall finde that Iudah was put to the worſt before Iſrael, the Text ſaith, They fled every man to their Tents, and Iehoaſh the King of Iſrael took amaziah King of Iudah, and came to Ieruſalem, and brake down the walls of Ieruſalem, from the gates of Ephraim to the corner gate, four hundered cubits: And he took al the gold and ſilver, and all the veſsels that were in the houſe of the Lord, and in the treaſures of the Kings houſe, and hoſtages, and returned to Samariah. And this was but a little before this time, Iſrael had thus prevailed againſt Iudah, and brought Iudah under, yet now ſaith God, I will have mercy upon Iudah but not upon Iſrael. What ſhould we note from hence? Obſer. God ſometimes ſheweth mercy to poor afflicted ones, and yet rejecteth thoſe that are greater & enjoy more proſperity in the world. Many that are poor people,Poor afflicted ones finde mercy when the rich are rejected. poor ſouls that are in a low afflicted condition, God looks upno them and ſheweth mercy unto them, when brave ones that carry it out, and thrive and live gallantly in the world, are many times rejected of God. Mark what God ſaith, Zeph, 3. 12. I will leave in the middeſt of thee an afflicted and poor people, and they ſhall truſt in the name of the Lord. God lookes not at the brave and gallant ones of the world, but at the poor and afflicted ones, and they ſhal truſt in the name of the Lord. We muſt not then judge at the happineſs of men according to their ſucceſſe in the world: For you may now be delivered, and others kept under affliction, yet afterwards you may be rejected, and the others received unto mercy. Further,6. Hoſea was the Prophet of Iſrael, he was ſent to the ten Tribes, yet Hoſea tells them, whoſe Prophet eſpecially he was, and God would have no more mercy upon them. And he ſpeaks to Judah (he was not ſent to them) and he tells them that God would have mercy upon them. Here we may learn how impartial the Miniſters of God ought to be in their work, Obſer. Miniſters muſt be Impartial. they muſt not goe according to their particular private engagements, though they are engaged more to ſuch a people in divers regards, yet if they be wicked, they muſt deale faithfully, and plainly, and denounce the judgements of God: And if others, though ſtrangers to them, be godly, they are to give to them that comfort that belongs unto them. My brethren, partiality in thoſe in publick places, eſpecially of the Miniſtery, 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 partial in the Law, Malac. 2. 9. 7.Obſer. 7, It is a great aggravation of the miſery of ſome, that God ſheweth mercy to others. For it is here ſet down as a part of the threatning againſt Iſrael, I wil have no more mercy upon Iſrael, but I wil ſhew mercy to Judah. To aggravate the miſery of Iſrael, God manifeſteth his mercy to Judah. Mark how God in Eſay. 65. 13. makes it a part of his threatning againſt the wicked, that he will ſhew mercy to his ſervants: Behold, my ſervants ſhall eate, but you shall be hungry; Mercy to the saints are aggravation of judgement to the wicked. my ſervants ſhall drink, but ye ſhall be thirſtie: Behold, my ſervants ſhall rejoyce, but ye shall be aſhamed; Behold, my ſervants ſhall ſing for joy of heart, but yee ſhal crie for ſorrow of heart, & howle for vexation of ſpirit. Theſe [Buts] are cutting ones to the heart of the wicked. And obſerve it, here is the word [Behold] three 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 ſhewing mercy to people, becauſe it is a thing much to be conſidered. A like place you have, Mat. 8. 11. Many ſhal come from the Eaſt & Weſt, and shal ſit down with Abraham, Iſaac, and Jacob, but the children of the Kingdom shal be caſt out into utter darkneſs there shal be weeping and gnashing of teeth. Mark, they ſhall gnaſh their teeth when they ſhal ſee how they are rejected and others received, gnaſh their teeth for envie and vexation of ſpirit, for it is a great aggravation of mens miſery. And is it not fulfilled this day? How do many bite their nailes and gnaſh their very teeth to ſee the mercy that God ſheweth to his people in giving them liberty and encouragement in his ſervice, while he caſteth ſhame & contempt upon their faces, & bringeth them forth to anſwer for their wickedneſs, and to ſuffer condigne puniſhment. Wicked mens ſpirits vex at this, it is that which they cannot poſſibly beare, it is that which galleth and fretteth the very gaul of their heart to ſee the mercie of God to his people now in theſe dayes; to ſee ſuch an opportunity as this, to meet together with this liberty to exerciſe our ſelves in the word, when they are caged up. This they gnaſh and grind their teeth at. It is obſerveable, that which you have in Acts 22. 21. Paul was ſpeaking there a great while to the Jews, & they heard him quietly till he came to that word Depart, for I wil ſend thee far hence unto the Gentiles; the Text ſaith, they gave him audience unto this word and then they lift up their voices, & 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 mercie then we! Away with ſuch a fellow from the earth. We have ſuch an expreſſion likewiſe in Luke 4. 26. Our Saviour Chriſt told the Jews of the Widow of Sarepta, that Elias the Prophet was ſent onely to her, and that Naaman the Syrian of all the Lepers in Iſrael was cleanſed; They of the Synagogue when they heard theſe things, the Text ſaith, They were filled with wrath, and roſe up and thruſt him out of the Citie, and led him to the edge of the hill whereon their Citie was built, that they might caſt him down head-long. They were ſo vexed at Chriſts Sermon there, that they could have broke his neck as ſoon as hee had done preaching. It was at this word, There were many Widows in Iſrael in the time of Elias, but unto none of them was Elias ſent ſave unto the Widow of Sarepta; & many lepens were in Iſrael in the daies of Eliſha, and none of them were clenſed, ſaving Naaman the Syrian. The meaning is this, Chriſt intimated thus much, that though there were many of the people of Iſrael, yet the Lord would have mercy but upon a few of them; yea that God would chooſe rather other people to ſhew mercy to, then themſelves; at this they were inraged. And certainly this wil be the aggravation of the miſery of the damned in hell:Dives magis uritur gloria Lazari, quam suo incendio. When a damned ſoul in hell ſhall there come to know the mercy of God to others: It may be wicked parents ſhal ſee their children that came out of their loyns. or out of their wombes, at the right hand of Ieſus Chriſt in glory, and themſelves caſt down into eternal torment;Chryſologus. this will be a ſtinging aggravation of miſery, no mercy unto thee, but mercy unto thy gracious child, the child that thou ſnibbedſt and rebukedſt for being forward, he is now at the right hand of Chriſt & thou caſt into everlaſting miſery. So it may be a poor ſervant, a poor boy in a family, may ſtand at the right hand of Ieſus Chriſt hereafter and aſcend with him in glory; and his rich Maſter that was, that murmured at him, & would not ſuffer him to have the leaſt time for to do God ſervice in, but checked him in every thing, and caſt it upon his conſcience, oh this is your preciſeneſs: perhaps he ſees himſelf caſt down into eternal miſery, when that poor ſervant of his, that poor apprentiſe ſhall go up to eternal glory But yet further, God ſaith, I will have mercy upon the houſe of Judah. Here is another note very obſervable, & much concerning our preſent condition too. God promiſeth to Judah mercy, after Iſraels rejection; yet if we ſearch the Scriptures we ſhal find that after this promiſe both before the rejection of Iſrael was executed, and after the execution thereof; I ſay, we ſhal finde that even Judah was under very ſore afflictions, and a ſad condition ſhe was put into after this promiſe was made. As if you will turn but to that Scripture (for we muſt look to one Scripture and compare it with another.After promiſe of mercy, yet great afflictions may follow, 2 Chron, 28. 6. you ſhall ſee there the Text ſaith, that Pekah the Son of Remaliah ſlew in Iudah an hundred and twenty thouſand in one day: We never heard of ſuch a battel, ſuch a ſlaughter, wee wonder when we hear of five or ten thouſand ſlain in the field, here we have 120000. ſlaine, and this was after this promiſe that this ſlaughter was made: yea & further, [ver. 8.] There were beſides carried captives 200000. women, ſons, and daughters. yea further, [ver. 17] The Edomites came and had ſmitten ſome of Iudah, and carried away captives. And [ver. 18.] The Philiſtims had invaded the Citties of the Low-country, and of the ſouth of Iudah, and they dwelt there: And ver. 19.] it is ſaid, the Lord brought Iudah low, And [ver. 20.] it is ſaid that Tilgath-Pilneſer King of Aſſyria, whom Ahas had ſent to help him, he came & diſtreſsed them, but ſtrengthened them not. Here was Pekah the ſon of Remaliah ſlayes 120000, and carries away captive 200000. then there comes the Philiſtims and they invaded the countrey, and then the Edomites they carried away Captives, and God bringeth them low, and then comes Tilgath-Pilneſer, and he inſtead of helping, diſtreſſed them. What a caſe were they in now? yet this was after this promiſe, for this promiſe was made to Judah in the beginning of Hoſea's Propheſie, for it is ver. 2. The beginning of the word of the Lord by Hoſea, and it was before the rejection of Iſrael, for it was in the reigne of Ahas that Judah was brought into this low condition, which was about 22. yeers before the execution of the ſentence againſt Iſrael, for that was fulfilled in the ſixth yeere of the reigne of Hezekiah, which (if you take it from the beginning of the reigne of Ahaz, who reigned 16. yeers) make 22. yeers. Now this promiſe to Iudah (as I told you in the beginning) was made in the dayes of Vzziah King of Iudah, and of Jeroboham King of Iſrael, which was at leaſt 76. yeeres before the rejection of Iſrael; and yet after the making of this promiſe, Judah you ſee cometh to be in this ſo ſad a condition. Yea and wee ſhall finde beſides, that preſently after Iſraels rejection, though God had ſaid he would reject Iſrael, and be mercifull to Judah, ſo that a man would think now that Iudah ſhould come into a better condition than ever, yet ſee how Iudah was dealt with. And for that marke the 2. king. 18. 13. the Text ſaith that in the thirteenth yeer of Hezekiah, Senacherib king Aſſyria came up againſt Judah, No advantage in yeelding to wicked men. and this was after the caſting off of the ten Tribes, for that was in the ſixth yeer of Hezekiah, as ver. 10. and ſeven yeers after came Senacherib againſt Iudah, thinking to prevaile againſt them as they had done before againſt Iſrael; and then Hezekiah was faine to give him all the ſilver that was found in the houſe of the Lord, and in the treaſures of the Kings houſe; Yea the Text ſaith, ver. 16. that Hezekiah was faine to cut off all the gold from the doores of the Temple of the Lord, & from the pillars, and to give it to the King of Aſſyria. Now the Lord keepe our Kingdom, our Parliament from giving the gold of the Temple doores in any way of compliance with any malignant party; that have any evil eye at the beauty of our Sion. Yea after Senacherib had gotten this, not content with it, he ſendeth Rabſhekah from Lachiſh, with a great hoſt againſt Ieruſalem. You may ſee, the adverſaries of the Church are never ſatisfied, yeeld to them, gratifie them, in what you will, this is the firſt temptation: what will you be ſo ſtrict, and rugged, and yeeld to them in nothing? but if they prevaile with you, to begin to yeeld, they will never have done, they will ſtill encroach upon you, Hezekiah yeelded to Senacherib, even to take away the gold of the Temple doores, yea a little while after he cometh againe with a great hoſt, ſo that Hezekiah ſaid, it was a day of trouble and rebuke, Chap. 19. Nothing will quiet them but the ruine of the Church, they muſt needs have that, Downe with it, downe with it, even to the ground, nothing elſe will ſatisfie them. To this low eſtate and ſad condition was Iudah brought not long after Iſrael was taken away, and yet God promiſeth mercy to Iudah for all this. VVhat ſhall we learne from this? This profitable leſſon for our preſent condition,Obſer. 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 & difficulties. The promiſes of Gods mercies are alwayes to be underſtood with condition of the croſſe. If we thinke that upon the promiſe of mercy we ſhall be delivered from all trouble & affliction, we lay more upon the promiſe, then the promiſe will or can beare. It is a great evil that proceedeth from much weaknes of ſpirit and diſtemper of heart, for people, though God hath done great things for them, yet if there come any rub in the way, and difficulty, any trouble, Oh now we are gone, now vve are all loſt, now God hath left us, we hoped that there would have come mercy, we looked for light, and behold darkneſs, now the heart ſinketh, and all is preſently given for gone. Know my brethren this is an evil and an unbeleeving heart, an evil and an unthankful heart. God hath indeed done great things for us, yet how ready are wee though God be in ſuch a way, a glorious way of mercy, if we hear of any difficulty, of any little rub, any combining of the adverſaries together? we muſt expect nothing now but blood, and bid farwel, and adue to all our peace; we thought to have had happy dayes, but now the Lord is coming out againſt us, and all that is done muſt be undone againe.A great evill to be diſcouraged at ſome difficulties, when God is in a way of mercy. Why, why are you ſo full of unbeleefe? Surely this is unworthy of Chriſtians, that profeſſe an intereſt in God, & unworthy of all the good that God hath done for us. Peter though before he had walked upon the ſeas through the power of Chriſt, yet when the waves came, now Maſter ſave me, or elſe I perish. Hath not God made us walk upon the waves of the ſea all this while? wrought as great a Miracle for us in England as he did for Peter? Yet when a wave doth but riſe a little higher then before, we are ſo diſtreſſed in our ſpirits that we can ſcarcely cry, Oh Maſter ſave us; but we look one upon another and diſcourage one another hearts, and in ſtead of crying unto God, wee 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 ordinary, both in regard of nations, and particular perſons. Of nations: It was ſo high with Judah (for I deſire to keep as cloſe as I can to the work I am about) though God had made this promiſe to Judah here, yet if we look into the 7. Iſa. (Iſaiah was contemporary with Hoſea & it was not much after the making of this promiſe) wee ſhall ſee how they were troubled with fear; ſaith the Text, When it was told the houſe of David, ſaying, Syria is confederate with Ephraim, the heart of the King of Judah, and the heart of his people were moved as the trees of the wood were moved with the winde, they were afraid and ſhook as the very leaves of the tree ſhake, both the king of Judah and all the people, Well, but God ſpeaks to the Prophet, in the 8. Chap, ver. 11. (and it was at this time when they were ſo troubled becauſe of the enemies coming againſt them) God I ſay in that Chapter ſpeaks to the Prophet, & (ſaith the text) he ſpeakes with a ſtrong hand, ſaying, ſay not ye, a Confederacy, a confederacy: Oh the King of Iſrael & the king of Syria are confederate together, what shal we do? we are undone, we are loſt for ever; ſay not ye, A confederacy, neither fear ye this fear, nor be afraid, but ſanctifie the Lord of hoſts himſelf, and let him be your fear. Thus God would have his Saints do, not when you hear of confederate enemies, or any ill tidings abroad; Oh the papiſts are linked together, & A confederacy, a confederacy: do not ſay a confederacy, fear not their fear, but ſanctifie the Lord of hoſts himſelf, & let him be your fear, and let him be your dread, & he ſhal be for a ſanctuary 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 looke for him. Oh that this were the diſpoſition of our hearts! Take that note away wi[illegible: 1 letter]h you, amongſt many, though you cannot remember all, when you hear ſo many rumors 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 facè from the houſe of Jacob, for God is in a way of mercy, and mercy certainly we ſhall have, let us look for it. And for particular perſons, how ordinary is it though God be in a wonderful gracious way of mercy towards them, yet if they do but feel their corruptions ſtirring never ſo little, all is gone preſently. I was indeed in a good way, but God is gone, Chriſt is gone, and Mercie is gone, & all is gone, ſurely God intendeth no thoughts of good to me. Oh be not unbeleeving, but beleeving; For this is the way of God, though he promiſeth great mercie, yet in the meane time he may bring into great afflictions. I will not have mercy upon Iſrael, but I will have mercy upon Judah, and will ſave them. For a people to be ſaved when others neare them are deſtroyed,The deſtruction of ſome, ſets forth Gods mercy to others. this is a great ſetting out of Gods goodnes to them: as to ſtand upon the ſhore ſafely, & ſee others ſuffer ſhipwrack before us, is a great augmentation of Gods mercy towards us. When the people of Iſrael could ſtand upon the banks, and ſee the Egyptians tumbling in the Red-ſea, and their dead bodies caſt upon the ſhoare, then, ſaith the Text, ſang Moſes and the children of Iſrael unto the Lord. Exo. 15. 1 And this kinde of mercie the Lord hath granted to us in England, for while our neighbouring nations have been in a combuſtion, and many of them ſpoiled, we have ſate under our own vines, & under our own fig-trees, and our greateſt afflictions have been only the hearing of what our brethren have ſuffered & yet do ſuffer: Whereas all about us is as the fiery furnace, and we walk in the middeſt of it like the three children, & our garments not touched, nor the ſmell of the fire paſſed on them: when as we ſee all Countreys as Gideons fleece, bewetted with the tempeſt of Gods wrath, yea with their own blood, behold we are dry, aud the ſun-ſhine of Gods mercie is upon us, the blackneſs of the miſery of our brethren is the brightneſſe of our mercie. I will ſave them. It is the Lord that will ſave them. This is an upbraiding of Iſrael. Oh Iſrael you think to be ſaved by your owne policy, you have got a fetch 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 your ſelves.Gods people need not ſeek to ſave themſelves by carnal policie. But Judah ſhall be ſaved, and ſaved after another way; Iudah need not go to ſuch carnall ſetches and policies to ſave themſelves, for the Lord ſhall ſave them. Though carnal hearts thinke, and endeavour to ſave themſelves onely by their own policie and carnall waies, yet let Gods people know, that they have a stronger means to ſave them then all the policie in the world. So long as the wiſdom, the power, the mercy, the faithfulneſſe of God is for them, they need no other ſtring to their bow but that. I will ſave them by the Lord. VVhat is the meaning of this? This by Interpreters is carried concerning Chriſt: That God the Father promiſeth to ſave by Chriſt. As Dan. 9. 17. we have ſuch an expreſſion in prayer, Now O Lord hear the prayer of thy ſervant for the Lords ſake; that is, for Chriſts ſake: So here, God wil ſave by the Lord; that is, by Chriſt. A ſweet leſſon we have from thence: Obs. Administ. ration of GODS grace is given into the hands of Chriſt. viz. That the administration of Gods grace to his people is given into the hands of JESUS CHRIST. It is Chriſt that doth ſave the people of God, and hath ſaved them in all former times, in all ages. It is true, in the merits of Chriſt all are ſaved; that every one will grant, as Zach. 9. 11. By the blood of thy Covenant I have ſent forth thy priſoners out of the pit. All the priſoners of Gods people ever ſince the world began, that have been ſent out of the pit, it hath been by the blood of the covenant, by the merits of Chriſt: and not onely ſo, but Chriſt in the adminiſtration of all hath been the chiefe, he hath been the Angel of Gods preſence, that hath ſtood up for his people in all their neceſſities, he hath been the great Captain & deliverer, the Saviour of them all. Let Chriſt then have the honour of a Soveraigne to us in regard of our ſalvation in outward deliverances. Let us look up to him then for ſalvation in all our 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 for our comfort, far above all the ages that ever was 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 countrey men; and if Chriſt will be a Saviour of thoſe places where he is known and honoured, ſurely England may expect a ſalvation: England hath had it, and as England is peculiar in the way of the knowledg of Chriſt, ſo England ſhall be peculiar in a way of Gods grace to her. I will ſave them by the Lord their God. Not your God oh Iſrael, but their God. Thus he upbraydeth the people of Iſrael that they had forſaken their God; that Iudah had kept their God, but Iſrael had not. It is a great upbrayding of a people when it can be ſaid of them that they have forſaken the Lord.Obs. It is a wofull thing not to have God to be our God at all,Dan 5. 23. that conſcience can charge this upon a man that Daniel did upon Belshazzar, That God in whoſe hand thy breath his, & whoſe are all thy ways, haſt thou not glorified; but that conſcience can charge this, That God that thou haſt choſen, that thou haſt entred into covenant withall, Oh thou apoſtatized ſoule, thou apoſtatized Nation, thou haſt forſaken him, he is not thy God. This is a ſore and heavy charge indeed. Again, The Lord their God. It ſeemes he is the God of Judah, though Judah had many evils,Lect. 4. but not the God of Iſrael. Thoſe then that do not worſhip God in a right way,Obſerv. God will not acknowledge himſelf to be worſhipped by them at all. The people in the wilderneſſe proclaimed a faſt to Jehovah, and yet the Apoſtle 1 Cor. 10. 7. calleth them Idolaters, and it is ſaid they ſacrificed to Idols, becauſe they worſhipped God by the Calfe, and not in Gods way. Though we may think we worſhip God, yet if wee doe not worſhip him in his own way, he doth not own himſelf to be worſhipped by us at all. Again, The Lord their God. This could not but ſting Iſrael, that Judah ſhould be thought to have more intereſt in God then Iſrael had. It is a ſtinging thing to carnal hearts,Obſer. and much bitterneſſe of ſpirit it muſt needes be entertained withall, that any one ſhould but think of challenging any peculiarity of intereſt in God.Carnall hearts cannot endure that any one should think they have more intereſt in God then themſelves Thus they ſcorned at Chriſt, Oh he truſted in God, he thinketh he hath more intereſt in God then others, now let his God come and ſave him. I remember in the book of Martyrs we read that the Papiſts were much vexed againſt the proteſtants, becauſe they uſed to ſay, our God and our Lord, they were knowne by this ſpeech, and the Papiſts were inraged againſt them for this, becauſe they ſeemed to claime more intereſt in God then others. And indeed what is the cauſe of the quarrel in the World againſt Gods people, but becauſe they thinke they claime more peculiarity and intereſt in God than others? and this is the reaſon that ſoule-ſearching preaching cannot be endured, becauſe it makes a difference between the one and the other, and ſhewes that ſome have an intereſt in God more than others. Hence it is that in no places in the world mens ſpirits ſo fret againſt preaching as in England, why? becauſe there is not ſuch ſoul-examining, ſuch ſoule-diſtinguiſhing preaching in the World as in England. Yea that is the reaſon of the bitterneſſe of one profeſſor againſt another, becauſe one is a Proteſtant at large, and the other manifeſteth more power of godlineſſe, is more ſtrict in his courſe; and ſeemes to claime a greater ſhare in God than the former. Profesſion in England is a more diſtinguiſhing profesſion than in other places. I will ſave them by the Lord their God. God is the God of Judah ſtill,Obſerv. therefore God will ſave them. So long as God is our God we need not fear our adverſaries. Yee have heard of that 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 prevaile againſt it, wherefore the Greecians ſought by all means they could to get it from them.Ejus fimulacrum catenis conſtrinxerunt claviſ que Basi affixe. iunt. I have read of the men of Tyrus that they were afraid their god Apollo ſhould forſake them: they therfore 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 faſten our ſelves to God in an everlaſting covenant, and certainly God will be faſt to us, & then we are ſafe enough. I will ſave them: Lect. 3. but how? what ſhall Judah be ſaved by and not Iſrael? Judah a poor contemptible people, how ſaved? I will not ſave them by bow, nor by ſword, nor by battel, by horſes nor by horſemen. It ſhall not be by any outward meanes, but by the immediate hand of God. This promiſe that God would ſave them not by bow nor by ſword, &c. it was performed two ſeveral times, and there is a third time for the fulfilling of it which is yet to come. It was done firſt when the Angel of the Lord went out and ſmote in one night in the Camp of the Aſſyrians an hundred fourſcore & five thouſand: Iudah ſaved, not by bow, norby ſword, two ſeveral wayes. 1 kings 11. 35. and God tells them, that the King of Aſſyria should not ſhoote an arrow there, nor come before the Citie 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 deſtroyed them. The ſecond time was when he ſaved Judah in their returne from captivity, then as it is Zach. 4. 6, he ſaved them not by might nor by power, but by my ſpirit, ſaith the Lord of Hoſts. Marke the phraſe, as if God ſhould ſay, I have ſtrength, for I am the Lord of hoſts, I can command Armies, if I would, to ſave you; No, though I be the Lord of hoſts, yet I will not ſave you by might nor by power, but by my ſpirit. Therefore Iſa. 43. 7. their ſtrength is ſaid to be in ſitting ſtill, and ver. 15. in quietneſſe, and confidence shall be your ſtrength. Thus they were ſaved not by bow, nor by ſword. Then the third time, which is yet to come, that is, in the wonderful work of God in calling the Jewes, when God ſhall raiſe up out of them, a glorious people to himſelfe, and ſave Judah once again, and it ſhall not be by ſword, nor by bow, but by the Lord their God; For as it is ſaid, Dan. 2. 34. the ſtone that ſmote the Image was cut out without hands, ſo there ſhall be a power that is not viſible from whence it comes, but Jeſus Chriſt ſhal come from heaven to do his great workes, As the lightning from the Eaſt to the Weſt, ſo shal the comming of the ſonne of man be. What learne we from hence? Firſt,Obſer. 1. God ties not himſelf to the uſe of outward means in procuring of good to his people. Though all outward means fail, yet there may be wayes of ſalvation for the Saints. Wicked mens hearts preſently ſinke, if outward means fail: And indeed ſo much as our hearts faile when outward meanes faile, it is a ſigne that we did before reſt 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.Mediis utendam, non innitendum. I might ſhew you excellent Texts of Scripture for this, as Pſal. 33. 16. There is no King ſaved by the multitude of an hoſt, a mighty man is not delivered by much ſtrength, &c. And Pſal. 44. 5. 6. Through thee will we push downe our enemies, through thy name we will tread them under, that riſe up againſt us; for I will not truſt in my bowe, neither shal my ſword ſave me, &c. But ſecondly, Not by bow, nor by ſword, &c. Deliverance of a people without bow, and without ſword is a great mercy: For ſuch are the wofull miſeries that a people doe ſuffer when warre commeth, that uſually the victory will ſcarce pay the charges of the battel: though we be ſure to be ſaved at laſt, yet if we muſt be ſaved by bow, and by ſword, I ſay the miſery that we may ſuffer in our ſalvation, may be more then the ſalvation. It was the height of that mercy promiſed, Iſa. 9. 5. that it ſhould be without confuſed noiſe and garments rolled in blood. Such a mercy we have had; and had Chriſt come to have raigned amongſt us, though he had come with his garments rolled in blood, we ſhould willingly have entetrayned him; If he had come ryding upon his red horſe; But behold he comes ryding upon his white horſe, in peace and mercy all this while, and the 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; but if he ſhould, we have had already more mercy without blood, than our bloods are worth; ſhould we now have our bloods ſhed, God hath paied us beforehand: who almoſt in this congregation, but two or three yeers agoe would have loſt his blood to procure ſo much mercy to England, as England hath had already? Further.Obſer. Such is the love of God to his people, that he is pleaſed to worke for them beyond meanes. 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 his people, is ſo high, & glorious, that it is beyond that which can be conveyed by means, therefore it muſt be done more imediatly. Exod. 15. 6. Thy right hand, O Lord is become glorious in power, in the greatneſſe of thine excellency thou haſt overthrowne them that roſe up againſt thee. Firſt, it is the hand of God, Secondly, it is the right hand of God, Thirdly, it is the right hand of God in power, Fourthly, this is glorious in power. Fiftly, there is excellency; and Sixthly, there is the greatneſſe of Excellency. It is an high expreſſion. Magnitudine excellentiae, or magnitudine elationis, in the greatneſſe of thy lifting up, [non-Latin text not transcribed] for the ſame word ſignifieth pride, that is here tranſlated excellency; and if God he lifted up in any thing, it is when hee ſhewes himſelf for his people. Now take all theſe ſix expreſſions, Gods hand, Gods right hand, his right hand in power, a right hand that is become glorious in power, his excellency, the greatneſſe of his excellency, and all this for his Saints, ſurely this is more then can be conveyed by means, God must borne imediately and ſave them by himſelfe. But laſtly,4. the more imediate the hand of God appeareth in his mercy to his people, the more ſweet and precious ought that mercy to be then (this were an excellent argument to follow to the full, and ſo neerly concerning us; you ſee the ſcriptures were made for other times, then for the times in which they were firſt revealed) a moſt excellent place of Scripture you have for this Pſal. 21. 13. Be thou exalted O Lord in thine own ſtrength, ſo will we ſing, and praiſe thy power. When God cometh in his own ſtrength, and not in the ſtrength of the creature, and by meanes, then do the Saints ſing and praiſe the power of God. Dulcious ex ipſo fonte, wee uſe to ſay, that which cometh imediately cometh exceeding ſweetly: Then the Saints may boaſt in God, when God cometh immediately with his ſalvation, ſo you have it, Pſal. 44. 7. 8. Thou haſt ſaved us from our enemies, and haſt put them to ſhame that hated us: What followeth? in God will we boaſt all the day long, and praiſe thy name for ever. So that the Saints of God then praiſe God, nay they may lawfully give up themſelves to boaſt, when God works imediately. When God works by means, then they muſt take heed of aſcribing to the means, but when God cometh imediately, then they may boaſt. It is the bleſſedneſſe of Heaven, that Gods mercy cometh imediately: created mercies are the moſt perfect mercies. Suppoſe God had bin with them by bow, and by ſword, when Senacherib came againſt them, could they have been ſaved as they were? Gods hooke that he put in his noſe, and bridle that he put in his lipps (for ſo God ſaith he would doe with him, uſe him as a beaſt) were better then their ſword or bow. Surely, if ever any nation knew what it was to have imediate mercies come down from heaven, England doth: If ever Nation ſaw God exalting himſelfe in his own power, England hath: we have lived (and bleſſed be God we have lived) to ſee the Lord exalting himſelfe in his own power: Oh let us cry out with the Pſalmiſt (and with that I ſhall end) Be thou exalted O Lord in thy own ſtrength amongſt us, ſo will we ſtill, and ſtill, and ſtill, ſing and praiſe thy power.

The Fourth LectureIune 20. 1642. HOSEA 1. 8. &c. 8. Now when ſhe had weaned Lo-ruhamah, ſhee co[illegible: 1 letter]ceived and bare a ſonne. 9. Then ſaid God, call his name Ly[illegible: 1 letter]ammi, for you are not my people, and I will not be your God. 10. Yet the number of the children of Iſrael shal be as the ſand of the ſea, which cannot be meaſured nor numbred, &c. THe laſt day was finiſhed the ſignification of the name of the ſecond childe of Hoſea, Lo-ruhamah. We now come unto the weaning of it, and the begetting of the third, Lo-ammi. When ſhee had weaned Loruhamah. We doe not reade of the firſt child Jezreel that it was weaned; but the ſecond childe Loruhamah that was weaned, before the third child Loammi was conceived.Lect. 4. What is the meaning of this? There is much of Gods minde ſhewed unto us even in this very thing that we ordinarily let ſlip and paſſe over. The reaſon is, becauſe this ſecond childe Loruhamah was to ſignifie unto the people of Iſrael their carrying out of their own Countrey into captivity into Aſſyria: It was to ſignifie to them that they ſhould be weaned from the comforts and delights that there were in their owne Countrey; they ſhould be taken away from their milke and honey that they had there; and be carryed into Aſſyria, and be there fed with hard meate, even with the water of affliction and the bread of affliction. The firſt childe did but ſignifie their ſcattering, eſpecially in regard of their ſeditions amongſt themſelves. But the ſecond childe ſignified the carrying away all of them wholly into captivity from their own Land,Vaticiantur hic dura ut deſti. uantur verbo Dei prophetiis & gratiis. Vatab. in loc. Therefore the ſecond childe is weaned, Cibis ſuſtent abitur immundis, So. Jerome hath it, They ſhould be carried amongſt the Gentiles, and be fed with unclean meat, they ſhould be deprived of propheſie, and of the milke of the word, and of the ordinances that they enjoyed, So Vatablus. Ordinances are as the breaſts of conſolation, out of which the people of God ſuck ſoul-ſatisfying comforts. So you have it, Eſay, 66. 11. That you may ſuck and be ſatisfied with the breaſts of her conſolations, that you may milke out and be delighted with the aboundance of her glory. And Cant. 1. 4. We will remember thy loves more than wine: Memares uberum tuorum supervinum. The old latine hath it, Wee will remember thy dugs above wine; and ſo the words will beare. Theſe people ſhould be deprived of thoſe dugs and breaſts out of which they had ſucked much ſweetneſſe before, even deprived of all comfort in God. Gods people hang upon God, and ſuck comfort from him, even as the infant upon the mothers breſt, and ſucks ſweetneſſe, and comfort, and nouriſhment from thence. This expreſſion then of weaning the childe, implies theſe two things. Firſt,Obſer. That the enjoyment of the comforts of a ſweet native ſoile, ſpecially where there are any ordinances together with it, is a very great bleſſing of God;The ſweetneſs of the comfort[illegible: 1 letter] of a native ſoile. and the being deprived of it is a great affliction, yea to ſome it comes as a curſe. The very ſucking of the ayr of a ſweet native ſoile (and eſpecially ſuch a comfortable ſoile as we have here in England) is certainly a great bleſſing from the Lord. Thoſe that have been deprived of it, and baniſhed away, have been more ſenſible of it than any of you who alwayes have enjoyed it. Many have laine ſucking at the ſweetneſſe of this our Engliſh ayr, and at the comforts that there have been in their accommodations, ſo long, till they have ſucked in that which (if Gods mercy had not prevented) would have proved to have been poyſon to them to have baned their ſoules. But I ſpeak not of all, I make no queſtion but there have beene many of Gods dear ſervants that have tarried in their native ſoile, and kept the uprightneſſe of their hearts and conſciences as cleare as others that went away. It is true, the comforts of a native ſoile are ſweet, but except we may enjoy them with the breaſts of theſe conſolations (or Ordinances of the Church) they are notable to ſatisfie the ſoul: yea, except we may ſuck out ſuch milke of theſe breaſts as is ſincere milke, and not ſoiled nor ſowred by the inventions of men, better a great deale that we were weaned from all the ſweetneſſe and accommodation we have in our native ſoile by the mortifying of our affections to them, then that God ſhould weane us from them, by ſending of us into captivity, or by giving the adverſary power over us, or by making the Land too hot for us. But that for the firſt. Again,2. in that this childe was weaned, and by the weaning was to ſignify their being carried away out of their own into a ſtrange Countrey; this expreſſion implies thus much. That it is an evil thing for a childe to be taken from the mothers breſt too ſoone, and ſent away to be nurſed by others. The expresſion doth fully imply this, for it is to tell us the evill condition of the people, that they ſhould be taken from their own, and ſent to another Countrey: This their affliction is ſet out by a childes being taken from its owne mothers breſt; it could not expreſſe what it intended, except it were to imitate thus much unto us, that it is an evil thing for a childe to be taken from its own mothers breſ[illegible: 1 letter]. It is unnatural then for mothers out of daintineſſe, and curioſity to deny the fruit of their wombes,Mothers muſt nurſe their children. the comfort of their breaſts. It is true, in time of weakneſſe and danger, when it may be dangerous to themſelves and the childe, God permits it. But when it is meerly (I ſay) out of daintineſſe, and curioſity, certainly it is an evil that is againſt nature it ſelf. Hannahs care of her ſonne Samuel, is recorded by this, & it is mentioned by the holy Ghoſt, in her commendation, that ſhe gave him ſuck. 1 Sam. 1. 23, The woman abode and gave her ſonne ſuck untill ſhe weaned him, ſaith the Text. It is ſaid of the Oſtrich, Iob. 39. 16. That ſhe is hardned againſt her young ones as though they were not hers; and this Oſtrich is reckoned among the fowles that are unclean: And Lam. 4. 3. Even the ſea-monſters draw out their breaſts, they give ſuck to their young ones, yet the daughter of my people is become cruel, like the Oſtridges in the wilderneſſe, more cruel then the very ſea-monſters themſelves, that draw out their breaſts and give ſuck to their young ones. The inſtruction of the ſon belongeth to the father, the nurſing of the ſon belongeth to the Mother. [illegible: 1 word] Nun e [illegible: 2 letters]dire pa [illegible: 1 letter]ris eſt, [illegible: 1 letter]n [illegible: 1 letter]rire matris. The Mothers milke is the moſt profitable and wholeſome for any one, (ſaith Plinie) except it be in ſome extraordinary caſe. We read in 2 Tim. 3. 3. that in the latter day, when evil times ſhould come, ſome ſhould be without natural affection: that [non-Latin text not transcribed], that is here ſpoken of, is the affection of the parents to the children, [illegible: 3 letters]utilifimum eui que maternum. Plin, l. 28. c. 9. as well as of the children to the parents. But enough of this; if not too much, to ſuch that are ſo pleaſed with their curioſity and daintineſſe (the children of their own fancies) that they neglect the fruit of their wombes & natures duty to the children of their bodies. But further obſerve here, [non-Latin text not transcribed]. That the Lord ſtaies for the weaning of the child, he ſtaies till Lo-ruhamah was weaned before Lo-ammi was conceived. And there is much to be known in this. Why doth God ſtay? This is to ſhew the great patience of God toward his people:Queſt. Anſ. For God was now about to reject his people utterly, from being his people, God was about to come with the height of his wrath, to declare that they were no more his people; and here God makes a ſtop, ſtays till Lo[illegible: 1 letter]ruhamah was weaned, I have read of the Jewes, that their manner was to be a long time, three yeeres ſometimes, before they weaned their children. God then it ſeemes ſtayed long here, before he would have the third childe, (that is Loammi) born, before he would come with that dreadful ſentence, you are not my people, and I will not be your God. Firſt when Jezreel was born, then they are ſcattered up and down, yea but they are not all carried away captive yet: Then Lo-ruhamah is born, and then they are gone, carried 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, own us ſtill, acknowledge us to be thine, though we be in the fiery furnace, yet let us have thee to be our God, No (ſaith God) you shall not onely be ſcattered, but you shall be all carried away captive, and I will not own you neither, I will caſt you off, you shall not be my people, neither will I be your God. Now before this God makes a ſtop. Hence obſerve firſt. That God ſtops in his anger for a while as long as he pleaſeth.Obſ. [non-Latin text not transcribed] God is called, Nah. 1. 2. The Lord of anger, ſo are the words, 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 canſtop it when he will, he can command it to come in when he pleaſeth. It is not ſo with us; our anger, our pasſions are Lords over us; if we once let our anger our pasſions ariſe, we cannot get them down againe when we would, we cannot ſtill them when we pleaſe; if we let our affections run, we cannot call them in when we will, but are ſometimes ſlaves to our own pasſions,Power over pasſions. and they lord it over us. This is that frame of ſpirit that we ſhould all labour for, to be like to God, though angry, yet ſin not, ſo as we can ſtop when we will, and command our anger as we pleaſe. As it is ſaid of God, that he ſayes to the proud waves, Hitherto ſhalt thou go & no further: Oh that we were able to ſay to thoſe proud waves of our pasſions,Hoſ. 11. 8. Hitherto are you gone, but you ſhall goe no further! Againe,Churches not too ſuddenly to be rejected. mark here, God ſtoppeth in his anger for a while. When this dreadful judgement was come to be executed, God is even ready to ſay (as he ſaith afterward in this Propheſie) How shall I give thee up? Oh Ephraim? How shall I deliver thee, O Iſrael? Teaching us thus much, That thoſe that have been once the people of God muſt not be ſuddenly rejected from being Gods people: but when we are about any ſuch thing, either to reject any particular man or woman (who have made profeſsion of Religion) from being Gods, or to reject a Church from being Gods; we had need make a ſtop, we had need pauſe, we had need examine the matter very well; yea and when we have examined, and are ready to doe it, to make a ſtop againe, and to bethink our ſelves what we doe. We muſt not be too ſudden in rejecting thoſe that have been once the people of God. from being the people of God now: It is Gods way you ſee here. Many men are too haſty in this point, in rejecting both particular ſervants of God, and particular Churches from belonging to God, aſſoone as they ſee ſome few things amiſſe in them, eſpecially if there be any thing groſſe, preſently they are no Churches 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 onely in particular Saints, but in regard of the Church Ordinances of many particular congregations in England: we muſt take heed therefore of too ſudden rejection of them from belonging to God, to be his people in that way of Church fellowſhip. We come now to the conception of the third childe. It was a ſonne, and his name was Lo-ammi. The ſecond childe a daughter, but the third a Son: What is the meaning of this? I told you (the laſt day) that by the ſecond childe was noted the ſtate of the people at that time, that it grew weaker and more effeminate: weaker in regard of their outward ſtrength, and more effeminate in regard of their ſpirits: And that 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 doe they grow ſtronger then before, now they are come neerer to deſtruction then before? Yes, though neerer to ruine and deſtruction, and more heavy wrath then they were before, yet they get up a little ſtrength before that time: Therefore the third childe is a ſonne. Concerning the ſtrength that this people had got at this time, a little before this their utter rejection, upon which their ſpirits were raiſed, you ſhall finde the Hiſtory of it in 2 Kings 17. 4. where you have a declaration of the ſtate of the ten Tribes then when Lo-ammi was borne; for the Text tells us, that they began to joyne in confederacy with the King of Egypt; and ſo whereas formerly they had done homage by preſents to the King of Aſſyria, 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 yoke of bondage under which they were in regard of the Aſſyrians. God ſometimes letteth men,Obſerv. and Nations, and Churches to riſe a little out of their affliction, before their utter ruine: he gives them a little reviving, they have a little lightning before their death. Many men think themſelves in a very good condition, if having been in affliction, their afflictions doe begin once to abate, and they begin to get a little up; now they think they are ſafe, and they are ready to ſay with Agag, Surely the bitterneſſe of death is gone, 1 Sam. 15. 32. ſurely the worſt is paſt. But you may ſometimes be recovered, when God intendeth you ſhould be ſuddenly rejected. Many may be preſerved from ſome judgements, becauſe they are reſerved to greater judgments. The Lord hath begun indeed to give us in England a little reviving, a little ſtrength to enable us to riſe againſt the oppresſions of our Adverſaries, thoſe cruel oppresſions. But let us not be ſecure, notwithſtanding this; for though we have ſome little reviving, if we follow not God on in the way of humiliation and reformation, this our little reviving may be but a lightning before our death. And yet further, it is very obſervable, when 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 what it was in regard of their ſins. For you ſhall finde (if you examine the Hiſtory) that the people of Iſrael were at this time ſomewhat better then they had been before: not only had gotten ſomwhat more ſtrength, but they were ſomewhat better in regard of their ſins then they had been; Imeane they had leſſe ſins then they had before: yet now God is ſaying to them, Lo-ammi, You are not my people. And for that obſerve, 2 Kings 17. 2. if you reade that Chap[illegible: 2 letters], you ſhall finde that the very time of the utter rejection of Iſrael was in the dayes of Hoſhea, and the Text ſaith, He did evil in the ſight of the Lord; the King in whoſe dayes they were ſo rejected, 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 dayes there comes utter deſtruction upon Iſrael. Yea and as the King was not ſo bad then as others before him; ſo it may ſeeme the people were not ſo bad as in former time, for ver. 9. the Text ſaith, That the children of Iſrael did ſecretly thoſe things that were not right, againſt the Lord their God. Indeed they were ſinful, but their ſinfulnes was ſecret, they did not ſin with ſuch an open impudent face, as it ſeemed, as heretofore. Yet in this Kings time, and when theſe people were thus, commeth their utter ruine. What may we learne from hence? This, That ſometimes when there are greater ſinnes, patience ſtayes judgement;Obſer. and yet afterward when a people ſeeme to be in a better condition, not onely in regard of their outward ſtrength,When ſins ſeem to be leſs then be fore, yet then judgements may come. but then in regard of their ſins too, yet then God cometh with his wrath upon that people. Let us not flatter our ſelves, although we can ſay that ſome things here amongſt us are not ſo bad as heretofore they have beene. Suppoſe there be ſome partial reformation, this is not ground enough to ſecure us. We cannot reaſon thus, Why heretofore the Land was more ſinful then now; and the Governours were more oppresſing then now, there hath been (thanks be to God) much reformation. This is not enough, we may be neerer the foreſt miſery at this time (if our reformation be not a through reformation) then we were before. And the reaſon is this becauſe God when he comes againſt a Nation, he doth not onely come againſt it for the preſent ſins that they are actually guilty of at that time, but to reckon with them for their ſins comited fore, though the judgement falls out to be inflicted juſt at that time. It may be a concourſe of many paſſages of Gods providence might ſo fall out as might ſu[illegible: 1 letter]e with Gods ends, that the deſtruction of this nation ſhould be at this time rather then before, yet the nation not more ſinful then before, but to fulfill other paſſages of providence that God intends; and then he comes to reckon with them for ſins that were along time ago committed, & for their preſent ſinnes altogether. As hee doth ſometimes with particular perſons: perhaps they have been drunkards, unclean, wicked, 20. yeers agone, God hath ſpared them, afterward upon ſome leſſer ſins, God may take advantage to come againſt them for all their other ſins together. We uſe to ſay, It is not the laſt blow of the axe that fells the oak,Vltimus ictus non dejicit queteum. perhaps the laſt may be a weaker blow then any of the former, but the oake was a felling down all the while before, the other blowes made way for the felling of it, and at length a little blow comes and doth it. So our former ſinnes may be the things that make way for our ruine, and then at length ſome leſſer ſinnes may do it. You that have been guilty of groſſe ſins, take heed of ſmall ſins; for though God hath pared you when you were guilty of great ſins, do not ſay that he will ſpare you now you commit leſſer ſins; but at this 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 bluſtring winds, yet afterward ſome little puffe of wind hath tumbled it down? So it is with Nations and people that ſomtimes ſtand out (through Gods patience when their ſins are groſſe and vile, & afterwards upon ſome leſſer ſins they are utterly undone. VVhat is the name of his ſon?Queſt. Anſ. The name of this ſon is Lo-ammi, and the word ſignifieth (as it is interpreted here by God himſelfe) You are not my people, and I will not be your God. The people to whom Hoſea propheſied, they might have objected againſt him thus: What, Hoſea doe you ſay that God will not have any more mercy upon us? what will not God have mercy upon his own people? Is not God our God? What doe you threaten ſuch-things as theſe are? The Prophet anſwers, It is true, God hath been your God, and you have been his people, but there is an end of thoſe dayes, God now degradeth you from thoſe glorious priviledges that formerly you had, he willowne you no more to be his, and you ſhall have no further right to own him to be yours. From whence Firſt this, A people that have been once a people dear to God, may be ſo rejected as never to become a people of God more:Obſ. For ſo theſe did not, though afterwards wee ſhall bear of the promiſe for others in other Ages. God hath no need of men. God is able to raiſe up a people what wayes he pleaſes, even from the very ſtones in the ſtreet, to raiſe up children unto Abraham. Though Rome may boaſt that they have been a glorious Church; True, there hath been heretofore a glorious Church in Rome, what then? Thoſe that were his people are now no more his people. VVe ſhall meet further with this in the next Chapter. Only in this Note, obſerve but this thing, The great difference betweene the eſtate of a Chriſtian in communion with Chriſt by grace,A Church ſtate may be loſt, but not the fouls communion with Chriſt and a Church eſtate. Men and women may looſe their Church eſtate, and that for ever; but their eſtate in communion with Jeſus Chriſt by grace, they can never loſe that: And this is a great difference, and affordeth abundance of comfort. True, our Church ſtate (I mean in regard of an inſtituted Church in Congregations) it is a great priviledge, a great mercy; but our Communion with Jeſus Chriſt is a higher priviledge, and that priviledge gan never be loſt; we may be cut off from the one, but never cut off from the other. Secondly,Obſer. yet it is a moſt heavy judgemen[illegible: 1 letter] 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 Lords. A heavy judgement for the Lord to ſay, Well, I will be no more a God to you whatſoever I am to others, no more yours in my goodneſſe, in my mercy, in my power, or whatſoever I am in my ſelfe. The being caſt off from God. Firſt takes us off from that high honour that was before upon a people; for ſo in Eſay, 4. 4. Since thou waſt precious in my ſight, thou hoſt beene honourable, The people of God gathered together in Church Communion, certainly are in an honourable condition; when they are dispeopled, they are caſt off from this their priviledge, from their honour. Secondly,2. They have not the preſence of God with them as before, not the care of God towards them, nor the protection of God over them, not the delight of God in them, nor the communication of God to them. What ſhould I ſpeake of all theſe particulars?The great argument to pleade with God by, is our relation to him. But among other priviledges they want this, namely that great priviledge of pleading with God for mercy upon this relation, which was the uſuall way of the Prophets to pleade with God, becauſe they were the people of God. So Eſay, 64. 9. Be not wroth very ſore O Lord; neither remember iniquity for ever: upon what ground? Behold, ſee we beſeech thee, we are all thy people. This is a good Argument Againe, Jer. 14. 9. Why doeſt thou ſtand as a man aſtoniſhed amongſt us, as a mighty man that cannot ſave? Yet thou O Lord art in the middeſt 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 doeſt thou ſtand as a man aſtoniſhed? Oh yet if we can but take up the ſecond part, and ſay, We are called by thy name, we may make more comfortable uſe of the former, Why doeſt thou ſtand as a man aſtoniſhed? How doth a man aſtoniſhed ſtand? He ſtands ſtill in a place, as if he knew not which way to goe, he is in a kinde of deſtraction. firſt he goes one way, and by and by he returns again. The Lord, we know, knoweth his purpoſe from eternity, but the Scriptures are pleaſed to expreſſe Gods wayes towards us in the ſimilitude. Hath not God ſtood amongſt us as a man aſtoniſhed? God hath beene in a way of mercy, and then ſtood ſtill, and then gone forward a little, and afterward gone back again; and yet back and back ſtill, and we have prayed and cryed, and God hath ſtood as a man aſtoniſhed, as if he were not yet reſolved which way to goe. Let us pray earneſtly to God that he would not ſtand as a man aſtoniſhed, but that the way of the Lords mercy may be made cleare before him, and cleare before us. But this I bring in to ſhew that the relation that people have to God, is the ground of their encouragement to pray to God, and when a people is rejected they loſe this priviledge. Our relations to God are very ſweet things, though ordinarily they are exceedingly abuſed;Relationes minimae [illegible: 1 letter]n titatis, maximae efficaciae. yea they are glorious things. As it is ſaid of other relations. Relations are of the leaſt entity, but of the greateſt efficacy; ſo it is here, Our relations to God are of very great efficacy, whatſoever the entity be: and therefore to loſe our relations to God, eſpecially this relation of Gods being ours, and we being his, is a ſore and he avy curſe. Again, You are not my people, and I will not be your God. Marke here, the firſt is, you are not my people, before the ſecond commeth, I will not be your God. VVe firſt begin with God in our apoſtacy,Obſerv. before God begins with us in his rejection; I would not have withdrawn my ſelf from being your God, if you had not firſt rejected me, and would not be my people. When God loveth, he begins firſt; we love not him, but he loveth us firſt: But when it comes to departing, it then begins on our ſide, wee firſt depart before the Lord doth: and this is that which will be a dreadful 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 thy ſelfe: Perditio tua[illegible: 1 letter]e[illegible: 1 letter] te. I begin firſt, and therefore all the loſſe of that grace and mercy which is in God, I may thanke this proud, this diſtempered, this baſe, paſſionate, wretched heart of mine owne for it. Again, I will not be your God. He doth not ſay, you ſhall not have the fruite of my patience to be yours, you ſhall not have my creatures to be yours, you ſhall not have thoſe fruites of my bounty to be yours: No, but I will not be yours, I my ſelfe will not be yours. This is the ſoreſt threatning that poſibly can be to a gracious heart. It is a greater miſery to loſe God himſelf,Obſerv. then to be deprived of whatſoever commeth from God. And this indeed is one ſpecial difference between an hypocrite, and a true gracious heart; an hypocrite is ſatisfied with what cometh from God, but a true gracious heart is ſatisfied with nothing but God himſelfe: though God lets out never ſo many fruits of his bounty and goodneſſe to him, yet he muſt have union with God himſelfe, or elſe he is unſatisfied.Bona mea tibi non pla cent niſi me cum; nec bona tu[illegible: 1 letter] mi hi non placent niſi te[illegible: 1 letter]um. It is a notable ſpeech of Bernard, Lord, ſaith he, As the good things that come from me, pleaſe not thee without my ſelfe; ſo the good things that come from thee pleaſe not me without thy ſelfe. This is the expreſſion of a gracious heart. Let us tender up to God never ſo much, never ſuch duties, with never ſo great ſtrength, except we tender up to God our ſelves, they never pleaſe him: So let God beſtow never ſo many favours upon us, except God give us himſelfe, they ſhould never pleaſeus; I mean pleaſe us, ſo as to ſatisfie us, ſo as to quiet us, if for our portion. You know what God ſaid to Abraham, Gen. 15. 2. Fear not, I am thy exceeding great reward: But Lord what wilt thou give me, ſeeing I goe childeleſſe? What is all this to me ſo long as I have not the promiſe fulfilled, that ſo I may come in Chriſt to enjoy thy ſelfe?Exo. 33. 15. And Moſes would not be contented though God told him his Angel ſhould goe before them; No, ſaith hee, Except thou goe with us thy ſelfe, let us not depart hence. It is the difference between the Strumpet and the loving wife, the ſtrumpet careth not ſo much for the perſon of her lover, as for his giſts, for what ſhe hath by him: but the true lover cannot be ſatisfied with lovetokens, but ſhe muſt have the perſon himſelfe. So it is with a gracious heart. It is very obſervable that of David in Pſal. 51. 9. Turne away thy angry face from my ſins. It ſeemes Gods face was angry;Cujus faciem timet, ipſius faciem invocat. Aug. and yet preſently, ver. 11. Caſt me not away, a facie tua, from thy face. Gods face was an angry face, yet David would not be caſt away from this face of God: Oh no, rather let God be preſent with a gracious heart, though he be angry; though his anger continue, yet let me have his countenance. This is plainly gathered hence, in that God ſaith not, I will not give you theſe and theſe favours, but I will not be your God, that this is the ſoreſt threatning that poſſibly can be to a gracious heart. 5. This is the judgement for ſin,5. Obſer. Gods not being their God. It hence appeares that ſin carryes along with it in it ſelfe its own puniſhment. How is that? Thus, By ſin we refuſe to have God to be our God; by it we depart from God, we do not truſt God, nor love him, nor fear him. The very nature of ſin hath this in it, that it cauſeth a ſinner to depart from God, yea to reject God from being a God unto him, and this is the puniſhment, I will not be your God. And this is the ſoreſt puniſhment to a ſinner, that he ſhall not for ever have God to his God. Laſtly, You are not my people, and I will not be your God. Hence learn this. When any forſake God from being their God,Thoſe who will not [illegible: 1 word] Gods muſt not be ours we ſhould do as God doth, reject them from being ours, if they will not be Gods, neither ſhould they be ours: will not ſuch a man have acquaintance with God, will he forſake him and his wayes, 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 ſhal fully meet with all in the ſecond Chap. ſomewhat will be ſaid about it there: Onely now thus much, though it be true when a people forſake God, we are to forſake them, yet let them grow never ſo wicked, our natural and civill relations cannot be broken becauſe of their wickedneſſe; but the relations of husband and wife, father and childe, maſter and ſervant muſt be acknowledged: ſervants muſt be dutiful to their maſters though never ſo wicked; And the wife muſt be loving and dutiful to her husband, though he be never ſo wicked a man. But for any inward intimate familiarity with thoſe, not thus joyned in ſuch Relations, ought not to be; if they reject God, if they will not be Gods, they ſhould not be ours. It is ſaid Iob. 8, 20. That God will not take the ungodly by the hand; It ſhould be true of us all, wee ſhould not take the ungodly by the hand. Thus much for the name of this third childe Lo-ammi, you are not my people, and I will not be your God. That which remaineth in the Chapter, it is a promiſe of mercy, both to Iſrael, ver. 10. and afterwards to Iſrael and Judah together, ver. 11. To Iſrael firſt, and that is, Yet the number of the children of Iſrael ſhall be as the ſand of the Sea, which cannot be meaſured or numbred, &c. And ſo he goeth on with wonderful gracious promiſes of mercy to Iſrael in future generations, though for the preſent God had determined what to do with this Iſrael. Here then we have firſt a promiſe of mercy to Iſrael, in the middeſt of the ſoreſt judgement that God threatneth, he comes in with promiſes of mercy even unto Iſrael. And Secondly, this mercy to be in future generations. And thirdly, to conſiſt in the multitudes that ſhould be gathered to Iſrael. Theſe three things are obſervable in general. Firſt, That there is ſuch a gracious promiſe immediately after ſuch a ſore and dreadful threatning as this, as indeed it is one of the moſt dreadful threatnings we have in all the Book of God; yet here in the cloſe of the Chapter, we have as gracious a promiſe again as is in the whole Book of God. From whence we may obſerve thus much. That the Lord in Judgement remembreth Mercy.Obſerv. It is a ſore thing when God in mercy ſhall remember judgement, but it is as comfortable when God in judgement remembers mercy. When God threatneth moſt dreadfully yet he promiſeth moſt graciouſly. Wee ſhould therefore when we moſt feare the threats of God, yet looke up to the promiſes of God, looke up to ſee when wrath is denounced in the moſt hideous and dreadfull way, whether we cannot spie a Promiſe,It is uſuall in proſpe [illegible: 2 letters]it▪ to forget threats, and in adversity to forget promiſes. whether there be not yet a little cloud, though but as big as a mans hand, whether there be not yet a little crevis through which we may ſee whether God doth not break forth with a little light in a way of promiſe. It is a uſual thing when we are in proſperity to forget all threatnings, and fo it is as uſual when we are in adverſity to forget all promiſes. When wee hear of mercy to Gods people, we are taken up and never thinke of Gods wrath; and on the other ſide when we heare of his wrath on unbeleeving hearts are taken up as wel, and never think of his grace and mercy. We ought to ſanctifie the name of God in both: when God is in away of juſtice, look up to his grace; and when he is in a way of grace, look upon his juſtice, and ſanctifie that name of his likewiſe. And for that end, I ſhall give you two notable Texts of Scripture; there are many of this kinde, but two I ſhall give you, that are as famous as any I know in the book of God: the one that declareth to you that when God expreſſeth the greateſt mercy, yet then hee doth expreſſe greateſt wrath; and the other when God expreſſeth greateſt wrath he then expreſſeth greateſt mercy: And I ſhall ſhew you the name of God oughto be ſanctified in both. The firſt is in that 34. of Exod. 6. 7. The Lord there when he paſſed by before Moſes proclaimed, The Lord, the Lord God, merciful and gracious, long ſuffering, and abundant in goodneſſe and truth, keeping mercy for thouſands, for giving iniquity, & tranſgresſion and ſinne. What abundance of mercy is here expreſt? Now it followes. And that will by no meanes cleare the guilty, viſiting the iniquity of the fathers upon the children, and upon the childrens children unto the third and fourth generation. Here is an expreſſion of great wrath. And then for our ſanctifying of Gods name in this, it followes, ver. 8. And when Moſes heard this, he made haſt and bowed his head toward the earth and worſhipped before the Lord. Thus we muſt bow and worſhip before God in our ſanctifying his Name in both together, both his mercy and juſtice. On the other ſide, Nahum. 1. 2. and ſoon, God is jealous and the L[illegible: 1 letter]rd revengeth, the Lord revengeth and is furious, the Lord will take vengeance on his adverſaries, and he reſerveth wrath for his enemies, dreadful expresſions, yet ver. 8. The Lord is ſlow to anger; there is a mittigation at firſt. Then he goeth on ſtill in expreſſions of wrath, But he is great 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 burnt at his preſence, yea the world and all that dwel therein: who can ſtand before his indignation, and who can abide the feirceneſſe of his anger? his fury is powred out like fire, and the Rocks are throwne downe by him. What more terrible expreſſions of wrath then theſe that come from God here? Now marke. ver. 7. The Lord is good and a ſtrong hold in the day of trouble, and he knoweth thoſe that truſt in him. What a ſtrong expresſion of grace is here? obſerve it my brethren, that in the middeſt of Gods anger, yet God is good ſtill; a gracious heart muſt acknowledge God, though he be provoked to anger, yet to be a good God ſtill; and it is a good ſigne for the ſoul to fall downe before God when he is in the way of his wrath; and to ſay, the Lord is good. As that good old man Eli did after the denuntiation of that dreadful ſentence againſt him and his houſe by Samuel, The word of the Lord is good, let him doe what ſeemes him beſt. All of you will ſay when God beſtoweth avours upon you,God in the middeſt of his anger knowes thoſe that truſt in him, Deus bonus eſt, etiam [illegible: 1 word] omnes homines perderet. Luther. The Lord is good, oh bleſſed be God he is a good God: but when God revealeth his greateſt wrath, truely then the Lord is good. Luther ſaith he will acknowledge God to be a good God, though he ſhould deſtroy all men in the world: much more then is he to be acknowledged in a day of trouble, when indeed he appears moſt graciouſly to his Saints. The Lord is good, and a ſtrong hold in the day of trouble: Is God a ſtrong hold now when ſuch wrath is revealed? yea, and ſpecially now, a ſtrong hold to his Saints in the day of trouble, and he knoweth thoſe that truſt in him; for all his wrath is abroad in the world; he knoweth thoſe that truſt in him. Many men when they are angry they ſcarce know the difference betweene their foes and their friends: Many when they go abroad if any diſpleaſe them, they come home and are angry with their wives, with their ſervants, with their children, with their friends, with every one about them, they know not then who is a friend and who is not when they are in their pasſion, their wives, and children, and ſervants wonder what the matter is with them. Sure ſome body or other hath diſpleaſed my maſter abroad to day he is ſo touchie, ſo angry upon every little thing. My brethren, It is a diſhonour to you in the eyes of your ſervants, and it layes low your authority in your families, for them to ſee you come home in ſuch a per that you know not how to be pleaſed, though they have done nothing to diſpleaſe you. God doth not ſo, though he be never ſo angry, yet hee knowes thoſe that truſt in him. Let Gods anger be never ſo publick, and general abroad in the world, if there be but a poor ſoul in the world that lies in a poor cottage, in a hole, that is gracious, the Lord knowes it, and takes notice of it, and that ſoul ſhal know too that God doth know it. It is true, when the wrath of God is revealed abroad in the world, & ſeemes as if it would ſwallow up all thoſe of the Saints, whoſe ſpirits are weake and fearfull, they are then afraid of Gods wrath, that they ſhall be ſwallowed up in the common calamity: be of good comfort, God knowes thoſe that truſt in him, even when his wrath is never ſo dreadful and general abroad in the world. It is in this caſe with Gods children, as it is with a childe in the mothers Armes; if the father violently layes hold upon his ſervant and beates him, and thruſt, him out of doores for his demerits, there is ſuch a terrible reflection from the fathers anger againſt the ſervant upon the childe, that the poor childe falls a crying. So it is with the children of God, when they ſee God in a terrible way, [illegible: 1 letter]aying hold upon wicked men, to execute wrath upon them, they cry out, they are afraid leſt ſome evil ſhould befall them too. Oh no, be of good comfort, The Lord is good, and a ſtrong hold in the day of trouble, and knoweth them that truſt in him, when his anger is never ſo great and general. So it is here; though this Iſrael be not my people, yet the number of the children of Iſrael ſhall be as the ſand of the Sea for all that, ſo you ſhall find it in the 15. ver. of that firſt of Nahum, Behold (ſaith the Text) upon the mountains, the feete of him that bringeth good tidings. What at this time though Gods way be in the whirl-winde and ſo terrible, yet now behold the feete of him that bringeth good tydings, that publiſheth peace. God abroad publiſheth war, yet he hath a meſſenger to publiſh life and peace to ſome. Is it not ſo this day? It is true, the wrath of the Lord is kindled, the wrath of the Lord burneth as an oven, and it is hot, but it is againſt the ungody, but peace ſhall be upon Iſrael. And let us ſanctifie the name of God in this too, for ſo it followes in this very Chap. of Nah. ver. 15. Oh Iudah keepe thy ſolemne feaſts, performe thy vowes, for the wicked ſhall no more paſſe through thee. And becauſe God revealeth ſuch rich grace in the middeſt of judgement, let this engage your hearts to the Lord for ever. Yea a little further (becauſe it is an inſtraction of great uſe in theſe times, and may be yet of further uſe in times we may live to ſee (not onely when God threatneth judgements, let us ſanctifie Gods name in looking up to promiſes: but when judgements are actually upon us. Suppoſe we ſhould live to have moſt fearful judgments of God upon us, yet even then we muſt look up to promiſes,It is good [illegible: 1 letter] way[illegible: 1 letter]ing on God in the waies of his judgments. and exerciſe our faith, and have an eye to God in the way of his grace at that time, this is harder then in threatnings. You have an notable place for that in Eſay, 26. 8. In the way of thy judgements, O Lord, have we waited for thee, the deſire of our ſoule is to thy name. Oh bleſſed be God (my brethren) the Lord calleth us to wait upon him in the wayes of mercy for the preſent. It is true, there was a time not long ſince, that the Lord was in a way of judgement toward England; and there were ſome of Gods people, when he was in the wayes of his judgements amongſt us, yet would wait upon God and keepe his wayes; though there were many becauſe Gods judgements were abroad, and they ſaw that they were like to ſuffer, departed from God and declined his wayes. Much cauſe of bitterneſs of ſpirit, and of dread of humiliation have they that did ſo: But others may have comfort to their ſoules, that in the very wayes of Gods judgments they waited for him, & they can now with more comfort wait upon God when he is in the ways of his mercy. But if God ſhould ever come untous in the ways of his judgments, let us learne even then to wait upon God & keep his way. And yet another Text that may ſeeme to be more notable than this for this purpoſe, and that is Iere. 33. 24. Conſider eſt thou not what this people have ſpoken, 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. Marke the low condition the people were in at this time: Oh, God hath caſt them off, they are deſpiſed & contemptible, not worthy to be accounted a nation. This condition was very low: but though they were brought low, & in a condition contemptible, yet now God confirms his Covenant with them at this time. For obſerve, ver. 25. Thus ſaith the Lord. If my Covenant be not with day & night, and if I have not appointed the ordinances of heaven & earth, then will I caſt away the ſeed of Iacob, ond David my ſervant. As if God ſhould ſay, let them know that whatſoever their condition is now, yet my love, my mercy, my faithfulneſs is toward them as ſure as my covenant with day & night, and as the ordinances of heaven and earth. An admirable Text to help not onely nations, but particular perſons when they are caſt under contempt by wicked & ungodly men; yet at that time the Lord is moſt ready to confirm his covenant with them, to be as ſure as his covenant with day & night, and heaven & earth. This bringeth honour to God when at ſuch times we can looke up to God and exerciſe our faith. And indeed this is the glory, and dignity, and beauty of faith to exerciſe it then, when Gods judgements are actually upon us. But what promiſes are theſe? They were not promiſes to any that then lived: the promiſe that is here made, was to be fulfilled in future Ages, yet it is brought in by the Prophet as a comfort to the people of God living then in that time. Hence this excellent note that nearly concerns us. Gracious hearts are comforted with the promiſes of God made to the Church,Obſ. though not to be fulfilled in their dayes. If the Church may proſper and receive mercies from God, though I be dead and gone, and rotten in the grave, yet bleſſed be God. When Jacob was to die, ſaith he unto Joſeph. Behold I dye, Gen. 48. 21 but God ſhall be with you and bring you again unto the land of your fathers; he will fulfill his promiſes to you though I am dead. Our fore-fathers, that generation of the Saints that lived a while ſince, how comfortably would they have dyed if God before their death had revealed to them, that within 3. or 4. or 7. yeares ſo much mercy ſhould come to England as we now have ſeen in theſe dayes! Yea how comfortably ſhould any of us have died (I appeal to any gracious heart here) ſuppoſe God ſhould have taken thee away but this time two yeares, and he ſhould have ſaid thus to thee, Go and be gathered to thy fathers in peace, within theſe two years ſuch and ſuch things ſhall be done for England, as we now live to ſee; would not we willingly have dyed? would it not have been comfort enough againſt the fear of death but to have had revealed to us what ſhould have been done in after time to our poſterity? what mercy then is it now, that it is not onely revealed to us but enjoyed by us? That is the ſecond Note. But thirdly,3. What was this promiſe? This promiſe was that Iſrael ſhould be a multitude, that the number of them ſhall be as the ſand of the ſea ſhore. VVe ſhall examine the excellency of the mercy of God in this promiſe by and by. Onely for the preſent, enquire we a little why God would expreſſe himſelfe in this, that his grace ſhould be manifeſted, in this to multiply them as the ſand of the ſea ſhore. If we compare Scripture with Scripture, we ſhall finde that God therefore promiſeth this, becauſe he would thereby ſhew, that he did remember his old promiſe to Abraham, for that was the promiſe made to Abraham that God would multiply his ſeed as the ſtarres of heaven, and as the ſand which is upon the ſea ſhore; and now God along time after commeth in with renewing this promiſe. Hence we are to obſerve this Note. That the Lord remembers his promiſes though made a long time ſince.Obſer. God is ever mindful of his Covenant, as it is, Pſal. 111. 5. When we have ſome new and freſh manifeſtations of Gods mercy, our hearts rejoyce in it, but the impresſion of it is ſoone gone. Many of you when you have beene ſeeking God, have had many manifeſtations of his love, and God hath entred into Covenant with you, & for a while you have been comforted, but you loſe all your comfort againe within a ſhort time: Oh remember,God is ever mindfull of his Covenant, ſo we should be. God is ever mindefull of his Covenant, though made 20. 40. years agoe, he remains the ſame ſtill, be you the ſame ſtill; be you ever mindful of your Covenants. When men are brought into the bond of the Covenant, their conſciences are awed with it, and they walke very ſtrictly, and they clare not in the leaſt thing goe from the Covenant at firſt: But after a few moneths or weekes are over their heads, they forget their engagement, their Covenant they made with God, there is not ſuch a ſtrong bond upon their ſpirits as there was before. Oh my brethren, know that this is a great and ſore evil in you; God is ever mindfull of his Covenant, ſo you ſhould be. And as of his Covenant, ſo of his threats too, by way of proportion: God remembreth his threats that were made many years agoe; we are affected with Gods threats for the preſent, but within a while, the impreſſion is gone. But let us know, time altereth not God as it doth us. But yet we muſt enquire a little further,Why God pr[illegible: 1 letter]miſed to Abraham to multiply his ſeed becauſe it is often in Scripture that the children of Iſrael ſhould be like the ſtars of the heaven and as the ſand upon the Sea ſhore; Why did God expreſſe this covenant to Abraham? what was the matter? Thus,Obſerv. Nothing loſt in being willing to loſe for God. Firſt, Abraham hee left his fathers houſe and all his kindred at Gods command, and upon that firſt God made this covenant wi[illegible: 1 letter]h him that he would make his ſeed as the ſtars of heaven, and as the ſand of the Sea. As if God ſhould have ſaid to Abraham; Abraham be willing to leave your fathers houſe, I will make a great houſe of you, a great family of yours. Secondly, you ſhall obſerve that afterwards God confirmed this covenant to Abraham, and that with an oath. It is very obſervable, when he came firſt out of his countrey, and left his fathers houſe, God made this promiſe of the encreaſing of his ſeed, but not with an oath; but afterwards in Gen. 22 16. God renews this promiſe of multiplying his ſeed, and that by an Oath; for ſaith he, By my ſelfe have I ſworne, for becauſe thou haſt done this thing, and haſt not witheld thy ſonne, thine onely ſon, that in blesſing I will bleſſe thee, and in multiplying I will multiply thy ſeed as the ſtars of the heavens, and as the ſand which is upon the Sea ſhore. Marke here, It was upon Abrahams being willing to offer up his ſon Iſaac, his onely ſon Iſaac. Abraham was willing at Gods command to offer [illegible: 1 letter] ship own ſon, and upon that God promiſeth to multiply his ſeed as the ſtats of heaven, and as the ſand of the ſea. Yea he comes in with an oath, By my ſelfe I ſweare, ſaith the Lord, that I will do it, becauſe thou haſt done this. We have two moſt excellent notes from hence. Firſt,Obſerv there is nothing loſt in being willing to loſe for God. Abraham was willing to loſe his fathers houſe, the comfort of his family for God: I will make thee a glorious family as the ſtars of heaven, ſaith God. Againe, Abraham was willing to loſe one ſon, his onely ſon for God. Art thou willing to loſe one ſon for me▪ thou ſhalt have ten thouſand ſons for this one thou loſeſt, yea though it be loſt but in thy intention. Thou ſhalt have thy own ſon, and yet have ten thouſand ſons beſides. Oh let us not be afraid to part with any thing for God: Gods people they know how to make up in God what ever they loſe for God: But God will not onely make it up in himſelfe, but will make it up even in the very thing it ſelfe, the creature it ſelfe thou loſeſt for God. Art thou willing to loſe a little of thy eſtate? Thou mayſt with comfort expect (ſo far as if thou kneweſt all thou thy ſelfe wouldſt deſire) to have it made up in abundance, even in that very way. You know the promiſe, He that forſaketh father, or mother, or wife or children, or lands, or houſes for my ſake, ſhal have an hundred fold in this world, and in the world to come life everlaſting. How hath God fulfilled this this day in many of our eyes, and too many of our experiences! how many have you known who have beene willing to part with that they had, and to put it out (as it were) to the wide world; God hath made it up not onely in himſelfe, but in the very thing it ſelfe, and thereby taught them and all the world to be willing to venture for God, to part with any thing for him and his cauſe. Secondly,Obſerv. When we are willing to loſe for God, then is the time when God will renew and confirm his Covenant with us. Then God confirmed his covenant with Abraham when he was willing to part with his ſonne, to be deprived of all his ſeed. The way to be made ſure of what we have is to be willing to part with it. You all deſire to be ſure of your eſtates, oh that we could in theſe times, wherein we ſee nothing ſure make our eſtates ſure! this is the deſire of every one. Would you make ſure of your eſtates? ſure! illing to imploy your eſtates for God & for a good cauſe: This is the way to have God to renew his covenant to you for an aſſurance of that way. Here is the beſt aſſurance office in the world. But how comes this in at this time, & to his people in Hoſea his Propheſie? Thus it comes in now, becauſe the Lord by the Prophet would anſwer an objection of the people. They might have ſaid thus, What Hoſea, doe you thus threaten judgement, the deſtruction of Iſrael? why, you promiſe mercy to Judah, and Judah is but a handful to us, we are the ten Tribes, & with us are the chiefe, the greateſt part, almoſt all the ſeed of Abraham, and yet you threaten our deſtruction, it can never poſſibly be: What will become of Gods promiſe then? Did not God promiſe Abraham, that his ſeed ſhould be as the ſtars of heaven, & as the ſand on the ſea ſhore? you ſeeme to goe croſſe to God, God ſaith that he would multiply that ſeed, and you take a courſe to make men beleeve that the ſeed of Abraham ſhould bee brought into a narrow compaſſe and be nothing. Thus doubtleſs they were ready to pleade againſt the Prophet. The Prophet anſwereth thus. What doe you ſay, what will become of Abrahams ſeed? Know that God can tell how to provide for his Church and fulfill his promiſe made to Abraham whatſoever becomes of you, for you are miſtaken in thinking you alone are the ſeed of Abraham; for you ſhall know that Abraham hath not onely a carnal but a ſpiritual ſeed; all thoſe that ſhal come to joyne in the faith of Abraham, and ſubject themſelves to the God of Abraham, they ſhall be the ſeed of Abraham, and ſo they ſhall be the children of Iſrael as well as you, and thus God will make good his word. And ſo the Apoſtle, Rom. 9. doth quote this Scripture about Gods caſting off of the people of Iſrael threatned here by Hoſea (ver. 25. As he ſaith alſo in Hoſea, I will call them my people that were not my people: This is the very Text that the Apoſtle there quoteth, though all the words are not quoted, and it is a very good thing to acquaint your ſelves with the Scripture, and to ſee how one Scripture lookes towards another, and ſpecially in the new Teſtament to ſee how the old Teſtament is quoted.) This I ſay the Apoſtle applyeth to the Gentiles; and the holy Ghoſt (who is the beſt interpreter of Scriptures) there ſhewes, that it is at leaſt in part fulfilled in ſo many of the Gentiles comming in, and being converted to the faith of the true Meſſia. There are this and many other excellent Propheſies concerning the glory of Iſrael, that were made good in part in the firſt times of the Goſpel; but that was but as the firſt fruites of the fulfilling of thoſe promiſes & Propheſies; the accompliſhment of them is yet certainly to come, when the fulneſſe of the Gentiles ſhall come in, and the Jews be converted; then not onely the ſpiritual ſeed, but the very carnal ſeed of Abraham ſhall have this promiſe made good, and ſhall be multiplyed and come into the faith too. Rom. 11. 26. The Apoſtle ſpeakes there of a general ſalvation of Iſrael, that was yet to come after the fulneſſe of the Gentiles. So it appears plainly, that thoſe Propheſies concerning the glory of Iſrael, though they were in part made good in the firſt times of the Goſpel, yet there was a further accompliſhment of them after, when there ſhould be a fulneſſe of the Gentiles come in, and then Iſrael ſhould be ſaved too. I might ſpend a great deale of time in ſhewing how many promiſes concerning the excellency of the Church were made good in part in the firſt times of the Goſpel, and yet that but as the firſt fruites, and to be fully made good afterwards. And certainly this promiſe (as we ſhall afterward come to know) it is not yet throughly fulfilled: though it was in part made good at the calling of the Gentiles, there is a further degree of it to be accompliſhed another day, of which hereafter. From hence (the words being thus opened to you) take theſe obſervations as they do immediately ſpring from them.Obſer. Firſt, that all beleevers, though of the Gentiles, are of the ſeed of Abraham, they are of Iſrael, and therefore have the ſame priviledges with Iſrael, the ſame in effect, yea (as we ſhall ſee afterward) better. They are all the heirs of Abraham, who in Rom. 4. 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 the treaſure, to be Gods portion. Whatſoever you reade of Iſrael, of excellent titles and appellations about Iſrael. they belong now to all beleevers, though they be the children of the Gentiles. A comfortable & ſweet point to us of the Gentiles Secondly, God hath a time to bring in abundance of people to the profeſſion of the faith, to bring in multitudes, even as the ſand of the ſea-ſhore. He will do it, and he hath wayes enough to accompliſh it. Though there is for the preſent this reproach upon the way and people of God,The reproach of the fewneſs of the godly will in time be taken away. that they are but a few, a company of poore mean kinde of people, a handful, and what are they in compariſon of the reſt? This reproach (my brethren) will be wiped away, & we may yet expect that before the world be come to an end, that the greateſt part ſhall come in & imbrace the faith of Chriſt, and come to be godly too. [illegible: 2 pages] ful viſion, in which he ſaw a man of Macedonia, appearing to him, and praying him to come over to Macedonia & help them; one would have thought that when Paul had gone to preach there, all ſhould have come flocking in, and there ſhould have beene a glorious worke done, that hee ſhould have brought in a great number to the faith: But when he came to Macedonia, he was faine to go into the fields by a rivers ſide to preach, and onely a few women came there to heare him (there was all the Auditory he had) and amongſt them, there was but one poor woman wrought upon. God opened the heart of Lydia, Here was all the great do that was upon ſuch a mighty call; and yet we know how gloriouſly God went on with Paul. This I note to confirm you 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 will be here: That which Bildad ſaid of Job, Chap. 8. 7. may well be applyed to the Church, Though the beginning of it be ſmall, yet the latter end of it ſhall greatly increaſe. But thirdly,Obſer. As God hath a time to multiply his Church, ſo it is a great bleſſing to the Church of God when it is multiplyed. It is a fruite of Gods great grace and mercy to make the Church to be a numerous people: As the multitude of Subjects is the glory of a Prince, Prov. 14. 28, ſo it is the glory of Jeſus Chriſt, and therefore it was propheſied of him, that the Church ſhould come in as the dew of the morning. Pſal. 110. 3. Thus it began in the Primitive times in the Apoſtles dayes, and preſently after multitudes came into the Church. I remember Jerome Writing to Cromatius, ſaith that there might be computed for every day in the yeere (except in the firſt of January) five thouſand Martyrs: therfore the Church was grown to a numerous multitude. And Tertullian ſpeakes in his time that they were become ſo numerous then, that in his Apologetiques he tells the Heathen that they had filled their Cities, 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 Tyranny. I know many make this of Tertullian an argument that men muſt lay down their necks, and ſuffer their throats to be cut, if thoſe that are above them will it, and if they cannot obey actively, they muſt obey paſſively any thing that is acording to the will of ſuch as are over them. Why (ſay they) did not the Chriſtians ſo in the Primitive times? Yes, the Chriſtians did ſo, they though they were under Idolaters, and were commanded to deny Chriſt, which was utterly unlawful; yet though they could not obey actively, they obeyed pasſively, they did ſubject and ſubmit themſelves to all their rage; and though they had ſtrength, yet they would not reſiſt. Why ſhould not Chriſtians do ſo now? You are exceedingly gulled with this argument many times: true, we are bound to obey authority actively or pasſively, and yet this argument doth not ſerve the turne. There is a great deale of difference between authority abuſed, & 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 authority that we are ſubject to now, but (as I have ſaid heretofore) according to the Laws and conſtitutions of the Countrey where we live.Anſwer to the argument from the ſufferings of the Primitive times against resisting tyranny. Not to the commands & meer wils of men till it be brought to a Law are we bound in conſcience to ſubmit, no way, neither actively nor pasſively; though it be a good thing that is commanded, Conſcience doth not bind to it, earatione, to yeeld to it, becauſe it is commanded, till it be brought to a Law. Now when things are brought into a Law, & be according to the agreements and covenants of the place and countrey wherein we live. And then ſuppoſe this authority be abuſed, & there be an ill Law made, then I confeſſe (if that Law be of force) wee muſt either quit our ſelves of the Countrey or elſe 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. When then it comes once to be a power, to be a Law, it is authority, though abuſed, and we muſt yeeld obedience to it either actively or pasſively. But we muſt enquire whether it be a power; It is not becauſe the man that is in authority commandeth it, except he command it by vertue of that authority, which is according to the nature and condition of the fundamental conſtitutions of the Countrey where he liveth. Now in the Primitive times they ſubmitted themſelves to ſuffer when they could not do the things that were commanded (as to deny Chriſt) becauſe by the conſtitutions of that Countrey they had ſuch a kinde of power given to them, a legal power to proceed againſt them; ſo that they had a power in their way given them, and they had authority, but they abuſed it in that they did. And therefore the Chriſtians were ſo willing rather to ſuffer any thing than to reſiſt, and were ours the ſame caſe wee ſhould do ſo too, if once it come to paſſe that miſchiefe be eſtabliſhed by a Law, though it be miſchiefe, yet if we cannot obey it actively we are bound to ſuffer or elſe to quit the Countrey, one of the two, 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 bound in conſcience, bound wee may be in regard of prudence, and in regard of preventing other diſturbances, but conſcience doth not bind to wils of men, but binds to Laws. Thus much ſtill, for the ſatisfaction of Conſcience in this caſe. But to come to what I brought this in for. The Chriſtians were wonderfully encreaſed at this time. Now we know this is the point; We are to rejoyce when the Church is increaſed, and to eſteeme it as the great blesſing of God when they are made as the ſand upon the ſea-ſhore. There is an admirable place for this in Pſal. 72. where there is a large propheſie made of the Kingdome of Chriſt and of his Glory in this particular, ver. 8. He ſhal have dominion from ſea to ſea, and from the rivers to the end of the earth, then ver. 11. All Kings ſhall fall downe before him, and all Nations ſhall ſerve him: and ver. 17. His name ſhall endure for ever, and ſhall continue as long as the ſunne, and men ſhall be bleſſed in him, all Nations ſhall call him bleſſed. Now marke upon this, how the Saints rejoyce and bleſs God, VVhat ſhall all Nations come in and ſerve Chriſt? ſhall there come multitudes in and joyne with the Church?We should rejoyce in multitudes joyning to the Church Oh bleſſed be the Lord God, the God of Iſrael who onely doth wonderous things, and bleſſed be his glorious name for ever and ever, and let the whole earth be filled with his glory, Amen & Amen ſaith the Church of God then, let all the Saints ſend forth their eccho. Amen, yea and Amen to this, that all the earth ſhall be filled with the glory of Chriſt, this is that they are affected with, this is that they deſire much, as if they ſhould ſay, this is a bleſſed thing indeed. My brethren this is a good and conſely ſight in a gracious eye to ſee multitudes come in & to flock to Chriſt and to his Ordinances. It is true indeed, the ſpirit of Antichriſt that is in many makes them that they cannot look upon his but with a malevolent eye, and their hearts do vexe, and rage, and fiet at this, as much as at any thing, they love ſcattering of them up and downe, but to ſee people come flocking to Ordinances, to ſee multitudes come in and joyne themſelves to Chriſt, this they cannot endure. The ſame malicious ſpirit that was againſt Chriſt, that we reade of in the Acts of the Apoſtles, yea, and in the Goſpel too, wee finde it ſtill in ſuch kinde of men. Marke that Text, Act. 13. 44, 45. There it is ſaid that almoſt the whole Cittie came together to hear the word of God, to heare a Sermon. Now the Phariſes when they ſaw the multitude they were filled with envie: Why what hurt was there done? They ſaw no hurt done, but meerely ſaw the multitude, and they ſpeake againſt thoſe things that were ſpoken by Paul contradicting and blaſpeming: When they ſaw the multitude, they could have borne it otherwiſe. Marke againe the vile ſpirits of the Phariſees that envied at the multitude that followed Chriſt himſelfe: not onely did they envy at the Apoſtles, for they might be factious and ſingular men in their eſteem, but what ſay you to Chriſt himſelfe? John. 12. 19. The Phariſees ſaid, behold, perceive yee how ye prevaile nothing? behold, the world followes him. Certainly the ſame Phariſaical ſpirit hath beene a prelatical ſpirit in our dayes. We know it hath beene matter enough for a godly, painful, conſcionable Miniſter to be outed of all he hath at an inſtant, and his mouth to be ſtopped, meerly upon this, though they had nothing againſt him, no, not for their own Laws, but becauſe he was a popular man, and multitudes followed him. What a dangerous thing hath it beene of late times for men to be popular, that is, to bee ſuch as multitudes ſhall come and flock to the word preached by them. Certainly it is an evil ſpirit, for the promiſe of God to his Church is, that there ſhall come multitudes and joyne with the people of God in the way of his Ordinances. Yea but it may be they do not envy at all that multitudes ſhould follow that that is good,Object. but it is the humour and pride of ſuch men to have multitudes to follow after them.Anſ. Take heed firſt of putting this off with ſuch a plea. Conſider whether it will hold at that great day. The Devil himſelf did never plead againſt Chriſt or any of his wayes, but with ſome colour or other. And ſurely theſe men they judge thus by looking into their own hearts, becauſe they know that if multitudes ſhould come to them, it could not be but their hearts would be lifted up, and ſo they judge accordingly of others. But ſuppoſe it be ſo (for men are men) that they through corruption ſhould have any ſuch workings of pride, yet do they ſay anything that is not juſtifyable? do they preach any thing that is not according to Chriſt? If they do not, then thou ſhouldeſt encourage that which is good, and for that which is evill leave it to the comming of Chriſt, except thou canſt by prayer and inſtruction helpe it, have it I ſay till then. It is worſe to envy at multitudes now then it was for the Jewes to envy Paul for multitudes following him, for they thought they could contradict him in what he ſaid, and therefore for multitudes to follow ſuch as ſhould preach falſe doctrine (as they thought Paul did) they had ſome colour to contradiet it, & to envy at the multitudes following of him. But here it is nothing elſe in the World but meerely becauſe multitudes come to heare the world, for though men firſt preach in corners privately, where they have but a few auditors, they will cry out of that, well, if they preach publikely, and multitudes come to hear them, then they cry out of that too. Nothing at all will pleaſe them, nothing can pleaſe envious & malicious ſpirits.Malice of Satan envyina multitudes coming to the word. If we keep our ſelves retyred, that hath exceptions enough, and then if we come in a publicke way, they have exceptions at that too. Here the groſſe malice of Satan appeareth, becauſe when the thing it ſelfe cannot be excepted againſt, he runs to the intention of the heart. and to mens inward aymes, and bringeth an argument of that which he knows no man can confute him in: For who can ſay that that is either true or falſe that men have inward aymes of pride, and vaine glory, and ſelfe-ſeeking in multitudes, flocking after them? Here is the wiſdome of the ſerpent too, becauſe if they goe upon other objections they may be anſwered by all the world that there is no ſuch thing as they pretend, but put them from thoſe, and you may be ſure to have ſuch objections as no man can anſwer: Oh but (ſay they) their hearts are lifted up and they have ill aymes and ill intentions. Who can anſwer this objection? no body can confute this. Nay ſuppoſe we profeſſe before the Lord & Chriſt as we deſire to ſtand before him, and anſwer it at that day what our aimes are, this will not ſerve the turne. Why then (my brethren) if men will chooſe ſuch an argument as cannot posſibly come to be anſwered before the coming of Chriſt, and ſo make a ſtumbling-block, there is no help but men muſt ſtumble and fall, and many do ſtumble and fall, and break their necks. How ever let wiſdom be juſtified of her children; Let the Saints rejoyce in this, that multitudes come in to the miniſtery of the word and to the Ordinances of Chriſt. Be careful and wiſe in this, and give no juſt occaſion, and therefore give all due reſpect that posſibly can be to thoſe you have the moſt relation unto. This you ſee is the promiſe that there ſhall come in ſuch multitudes to the Church. But marke then how the promiſe runnes; As the ſand of the ſea. Rabbin Ezra makes an alluſion from hence, as the ſand (ſaith he) keepes the waves of the ſea from breaking in,Quando, flanctus maris volant obruere, & ſubmergere [illegible: 1 word], vident Iſra elem & red[illegible: 1 letter]unt & frangantur in ſeipſis, & non poſſunt dominari munde and drowning the world: ſo Iſrael, ſo the Saints keep the world from being drowned by the waves of Gods wrath. I doe not ſay that this is the intention, but ſurely the intention of God is mainly this, to ſignifie the multitudes that ſhould come into the Church: Onely this alluſion we may make uſe of, as being a comfortable and pretty alluſion, and it is a truth that Iſrael is as the ſand of the ſea, not onely in reſpect of multitudes, but as the ſand to keepe in the waves of Gods wrath from drowning the world: and indeed were it not for the Church of God, the waves of Gods wrath that are abroad would overflow all the world, and the world would quickly be confounded. So ſaith hee, When the waves of Gods anger ſeeme as if they would overflow all the world; they doe but ſee Iſrael, and they returne back preſently, they retire and are not able then to overflow the world as they do deſire.

The Fift Lecture HOSEA.Iuly. 4. 1642. I. the middle part of the 10. verſe. and ſo on. And it ſhall come to paſſe, that in the place where it was ſaid unto them, Yea are not my people, there it ſhall be ſaid unto them, Yee are the ſonnes of the living God. Then ſhall the children of Judah and the children of Iſrael be gathered together, &c. ACcording to the diviſion of the Chapter that Luther makes in his Comment upon this Prophet, we are already in the ſecond Chapter; for he makes the ſecond to begin at this tenth verſe. From that to the end, we have the promiſe of mercy to Iſrael that was to come, and both to Iſrael and Judah together. Some part of Gods promiſe of mercy to Iſrael we finiſhed the laſt day; now wee are to proceed. And it ſhall còme to paſſe in that place, &c. In that place.] This according to ſome hath reference to the very land of Canaan it ſelfe, that God will have a very glorious Church there, ſpecially in Jeruſalem before the end of the world come, and many Propheſies ſeeme to encline that way, as Zach. 12. 6. Jeruſalem ſhall be inhabited againe, even in Jeruſalem. This cannot be meant onely of their returne out of Captivity that was in Cyrus his time, for the Text ſaith, In that day thee feeble among them ſhall be as David, and the houſe of David ſhall be as the Angel of God, & God will poure upon them the ſpirit of grace & ſupplication, and they ſhall looke upon him whom they have pierced, and the like. It ſhall be in that day when Jeruſalem ſhall be inhabited, even in Jeruſalem. The return of their Captivity at firſt was not ſo glorious, there was not ſuch a glorious ſpirit put upon them then; for if you read the ſtory of it,Lect. 5. you ſhal find that even all that while they were in a contemptible condition before the nations about them. But God ſpeaks here and in other places of a glorious returne of their captivity, & coming into their own Land. The Jewes have a tradition, (Buxtorfius hath it in his Synagoga Iudaica) That there is a time that all the Iews where ever they dye, ſhall come through Meatus terrae, and riſe againe at Jeruſalem; and therefore ſome of them when they think they have not long time to live, they will ſell all their poſſeſions, and goe and live neere Jeruſalem, at leaſt to prevent the trouble of coming through thoſe Meatus terra that they ſpeake of. Thus they are deluded in their conceits. But yet more generally, In that place. Whereas the place of my people was confined into a little and narrow roome, hereafter it ſhall be inlarged, and even among the Gentiles that ſhal be made ſpiritual Iſrael, where I was not known, among the Heathen, even there ſhall I come to be known, and I ſhall have a people there, and not only people, but ſons, the ſons of the living God, and that ſo apparently, that it ſhall be ſaid unto them. Yee are the ſonnes of the living God. Thus Saint Peter ſeems to interpret this place, in the 1 Pet. 2. 10. ſpeaking of the Gentiles whom God would have a people among them, ſaith the Apoſtle, Which in times paſt were not a people, but are now the people of God. Generally Interpreters doe conclude that the Apoſtle had reference to this very place in Hoſea: And ſo we may build then upon this interpretation howſoever, that it is the intention of the Spirit of God, that God would call home the Gentiles to himſelf, & ſo they that were no people 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 ſhal be brought in, ſo as they ſhall be convinced of the vanity of their Idolatry. We worſhipped dead ſtocks; our gods were dead ſtones & ſtocks that we were vaſſals unto; but now we ſee a people that is come in to the profesſion of this Chriſtian Religion, they worſhip the living God, their God is the true God, certainely here are the ſons of the living God.Obſer. This is the ſcope of the holy Ghoſt. For obſervation. 1. It is a comfortable thing to conſider that in thoſe places where God hath not been known & worſhipped, that afterward in thoſe places, God ſhould be known & worſhipped. That ſuch nations, ſuch Countreys and Towns that have lived in darkneſs & Idolatry, ſhould now have the knowledge of the true God, that the true God ſhould come to be worſhipped amongſt them, this is a bleſſed thing. England was once one of the moſt barbarons nations in the world, and in that place where it was ſaid you are not my people, where there was nothing but a company of ſavage barbarous creatures that worſhipped the Devill; how in this place, in England is it ſaid, even by the nations round about us, ſurely they are the ſonnes of the living God! And ſo many times in dark corners in the Countrey where they never had the knowledge of Jeſus Chriſt, but were nuzled up in Popery and in all kinde of ſupeſticious 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 now, oh what an alteration is there in that towne! the like of a family. It may be ſaid of many a houſe and family,A comfortable thing to have Religion ſet up in Townes & families, where once it was not. in which nothing but blaſphemy, and atheiſme, and ſcorne of Religion, and uncleanneſſe, and all manner of wickedneſſe hath been, now it is a family filled with the ſervants and ſonnes of the living God. As it is a grievous thing to think of a place wherein God hath been truely worſhipped, that afterward the Devil ſhould come to be ſerved there, ſo it is a comfortable thing to think of other places wherein the Devil hath beene ſerved, that God is truly worſhipped there. Some ſtories report that the Turkes having poſſeſſion of the Temple at Jeruſalem, there where was the Arke, and the Cherubins, and the Seraphims, there now are Tygres, and Beares, and ſavage creatures; But on the other ſide to conſider that in places where there have been none but Tygres, and Bears and ſavage creatures, they ſhould now be filled with Cherubins, and Seraphims; this is a comfortable thing. Secondly. It ſhall be ſaid they are the ſonnes of the living God. It ſhall be ſaid ſo. Obſer. God hath a time to convince the world of the excellency of his Saints. They ſhall not onely be the ſonnes of the living God, but it ſhall come to paſſe that it ſhall be ſaid they are the ſonnes of the living God: all about them ſhall ſee ſuch a luſtre of the glory of God ſhining upon them, that they ſhall all ſay, Verily whatſoever other people have ſaid hertofore, whatſoever the thoughts of men have beene, theſe are not onely the ſervants, but the ſonnes of the living God. We have an excellent prophefie of this in Zachar. 12. 5. The governours of Iudah ſhal ſay in their heart The inhabitants of Jeruſalem ſhall be my ſtrength in the Lord of hoſts their God. Not onely the people ſhall be convinced of this, but the Governours of Judah, they ſhall ſay in their hearts, our ſtrength is in the inhabitants of Jeruſalem, in the Lord of Hoſts their God. Howſoever they were heretofore ſcandalized, as ſeditious, and factious, and as enemies of the State, yet now the Governours of Judah ſhall acknowledge that their ſtrength is in them, and in the Lord their God, that this Lord of Hoſts is their God. That time will be a bleſſed time when the Governours of Judah ſhall come to be convinced of this; when God ſhall ſo manifeſt the excellencies of his Saints, as that both great and ſmal ſhall confeſſe them to be the ſonnes of the living God.The world shall one day be convinced of the excellency of the Saints. It is promiſed to the Church of Philadelphia, Revel. 3. 9. that the Lord would make them that ſaid they were Jews, and were not, & ſaid they were the Church and were not, but were of the Synagogue of Satan, to come and how before their feete, and to know (ſaith he) that I have loved them. There is a time that ungodly men ſhall be forced to know that God doth love his people. And one thing amongſt the reſt that will much convince the men of the world of the excellency of the Saints, will be the beauty of Gods ordinances that ſhall be ſet up amongſt them, that ſhall even dazel the eyes of the beholders. For this you have an excellent promiſe, Ezek. 37. 28. The heathen ſhall know that I the Lord do ſanctifie Iſrael. How ſhall they know it? when my ſanctuary ſhall be in the middeſt of them for evermore, then they ſhall know that I the Lord do ſanctifie Iſrael, when the beauty of my ordinances ſhall appeare in them, then they ſhall know it. And if God be not onely ſatisfied in doing good to his people, but hee will have the world know it, and be convinced of it; Let the people of God then not be ſatisfied onely in having their hearts upon God, but let the world know that they love God too. You muſt do that that may make it appeare to all the world, that you are the children of the living God. Let your light ſo ſhine before men, that they ſeeing your good works may glorifie your Father which is in heaven. It is one thing to do a thing that may be ſeene, and another thing to do a thing that it may be ſeen. And yet Gods people may do both, not do good onely that may be ſeen, but (if they keepe ſtill the glory of God above in their eye, as the higheſt ayme) they may deſire and be willing too that it may be ſeene to the praiſe of God. But this I confeſſe requireth ſome ſtrength of grace to do it, and yet to keep the heart upright. The excellency of grace doth conſiſt not in caſting off the outward comforts of the world, but to know how to enjoy them, and to over-rule them unto God: ſo the ſtrength of grace doth conſiſt, not in forbearing of ſuch actions as are taken notice of by men, or not to dare to ayme at the publiſhing of thoſe things that have excellency in them; but the ſtrength of grace conſiſts in this, in having the heart enabled to do this, and yet to keepe it under too, and to keep God above in his right place. Thirdly, It ſhall be ſaid they are ſonnes, &c. It is a great bleſſing unto Gods children that they ſhall be accounted ſo before others.Obſer. Not onely that they ſhall be ſo; but that they ſhall be accounted ſo.Mat. 5. 9. Bleſſed are the peace-makers for they ſhall be called the children of God, This is a blesſing not onely to be Gods children, but to be called Gods children. We muſt account it ſo, and therefore we muſt walk ſo as may convince all with whom we do converſe that we are the children of God; and not thinke this ſufficient, well, let me approve my heart to God; and then what need I care what all the World thinks of me. God doth promiſe it as a bleſſing to have his people called the children of God, then this muſt not be ſlighted. You ſhall find it often in the Goſpel that Chriſt made a great buſineſſe of this to make it manifeſt to the world that he was ſent of God, he would have them to know that his Father ſent him, and that hee came from him: So the people of God ſhould count it a bleſſing, and walk ſo as they may obtaine ſuch a blesſing that the world may know that they are of God. Further. In the place where it was ſaid unto them, Ye are not my people, there it ſhall be ſaid unto them, Ye are the ſonnes of the living God. Marke, It is not ſaid thus, that 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 ſonnes, and ſonnes of the living God: this goeth beyond being his people. Hence then the obſervation is, That The grace of God under the Goſpell, it is morefull, and large, and glorious, then the grace of God under the Law. For this is ſpoke of the eſtate of the Church under the Goſpell, They were Gods people indeed under the Law, but the ſonnes of the living God, this is reſerved for the times under the Goſpel. Sometime they under the Law are called by the name of ſonnes; Son-ship revealed by Chriſt. but it appeareth by this Text that in compariſon of that glorious ſon-ſhip that they ſhall have under the times of the Goſpell, that they in former times were rather ſervants then ſonnes. There is very little of our adoption in Chriſt revealed in the Old Teſtament, No, that was reſerved for the Sonne of God to reveale, for him that came out of the boſome of the Father, and brought the treaſures of his Fathers councel to the world, the revelation of theſe things were reſerved to the time of his comming, both adoption and eternal life was very little made knowne in the time of the Law, therefore Saint Paul ſaith, that life and immortality were brought to light through the Goſpel. 2 Tim. 1. 10. 2. Sonnes, 2. Becauſe in the time of the Goſpell, the ſpirits of the Saints are of ſon-like diſpoſitions, they are ingenuous, not mercenarie. In the time of the Law God carried on his people in offering rewards, eſpecially in outward things: but in the time of the Goſpell we have no ſuch rewards in outwards, but the Scripture ſpeakes of afflictions moſt, there is not ſpoken ſo much of afflictions in the time of the Law, but much outward proſperity there was then: but in the time of the Goſpel more affliction, becauſe the diſpoſitions of the hearts of people ſhould not be ſo mercenary as they were before, they ſhould be an ingenuous, a willing people in the day of Chriſts power. 3. Sonnes, Becauſe of the ſon-like affection to be much for God their Father out of a naturall [non-Latin text not transcribed], that they ſhould have more then in the times of the Law. I ſuppoſe ſome of you have heard of the ſtory of Craeſus his ſonne, though he was dumb all his dayes, when he perceived a ſouldier ſtriking his father, his affection brake the barres of his ſpeech, and he cryed out to the Souldier to ſpare his rather. This is the affection of a ſonne, and theſe affections doth God looke for from his children, eſpecially in the time of the Goſpel, that they ſhould heare no wrong done to him, but though they could never ſpeake in their own cauſe, yet their ſhould be ſure to ſpeake in their Fathers cauſe. 4. Sonnes, 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 holineſſe and righteouſneſſe before him without feare all the dayes of our life, [illegible: 1 letter]. [illegible: 2 letters]m. 1. 7. to take away the ſpirit of feare: Hence the Apoſtle ſaith, We have not received the ſpirit of feare but of love, and of a ſound minde. Rom. 8 153 And Heb. 2. 15. Chriſt is come to redeem thoſe who through feare of death were all their life time ſubject to bondage. The ſpirit of a ſonne is not be ſpirit of feare, We have not received the ſpirit of bondage to feare again, but the ſpirit of adoption whereby we cry Abba Father. It is unbeſeeming the children of God, eſpecially in the time of the Goſpel, to be of ſuch ſervile ſpirits as to feare every little danger, to be diſtracted with fear, and preſently to be amazed. Hath not God revealed himſelfe to us as a Father to his children that we muſt not feare? He would not have us feare himſelfe,Sons muſt not feare. not with a ſervile ſear as men do, and therefore ſurely not to fear men be they what they will be. We are ſons. Again, Not only ſons, for ſo we might find in Scripture, where the people of God under the Law, perhaps are ſometimes called ſo, but elder ſons, ſons come to yeares. It is true, they were before us, and ſo in that reſpect we are not elder; bnt ſons that are come to our inheritance, that is it I mean that we are ſuch ſons; Not children under tutorage, not under School-maſters and governours, as they were in the time under the Law. You know what compariſon the Scripture makes of the difference betweene the Church in the time of the Goſpell, and that in the time of the Law. In the time of the Law it is true indeed they were children, but how? they were children that were under tuttors and Governours, they were not as yet come to years, they were but as young children that were put out to ſchool. But now as the Apoſtle ſaith, Gal. 4. 15. Chrſt hath redeemed us from being under the Law, that we might receive the adoption of ſonnes: marke, that we might receive it, ſo that now the ſtate of the Church is like unto a child that cometh to be of age, and ſo is freed from his Tutors and Governors, and cometh to his inheritance, ſui juris, as it were, ſo is the ſtate of the Church now. Therefore the Saints now are not to be dealt withal, as if ſtil they were in their childiſh condition. Now how were the Jewes dealt withall, becauſethey were in their childiſh condition? Thus, they had outward externall ethings to gain them to ſerve God, they worſhipped God much in externall things: As we deale with children, we give them apples and fine things to get them to doe what we would have them do, ſo God dealt with them: And as children when they begin to learne, they muſt have a great many gayes in their book; ſo God taught the Jewes with outward ceremonies, which afterward the Scripture calls but beggarly rudiments, poor things. Children you know are pleaſed much with gay things, and they that would bring in Jewiſh ceremonies, or ceremonies of their own invention in the Church, they make account the Church is in her childiſh condition ſtill, as if gay things would pleaſe them, therefore they muſt have pictures, and Images, and ſuch things to pleaſe people, this makes the people of God beneath themſelves as if they were yet children, and were to be pleaſed with ſuch things as theſe. No, now in the ſtate of the Goſpel they are come to the adoption of ſons. And ſo children you know are pleaſed as with fſghts, ſo with hearing of muſick, and pipes, and ſuch things, ſo men would bring ſuch things ſtill into the Church in the time of the Goſpel. I remember Iuſt. Martyr in the 107. queſt. ad orthodoxos, in anſwer to that about muſicall inſtruments, he ſaith that they are fit for children and fooles, as Organs and the like, and therefore hee ſayes, they were not in uſe in the Church. [non-Latin text not transcribed]. One of the moſt ancient Writers we have after the Apoſtles time gives this for a commendation of them. And indeed for the childiſh ſtate of the Church thoſe things are fit, but now when they are come to the adoption of ſons, other ſervices that are more ſpirituall, are more ſutable and honourable, as a man that is grown to be a man, would think himſelfe wronged much to be taught as a childe, to be put off with gay things; ſo ſhould the people of God under the goſpell think it a great wrong that hath been done to them, when men have ſought to teach them with gayes and poor things, we are not ſtill children, but ſo grown up to the adoption of ſons as to receive our inheritance, and therefore are to have the priviledg of ſuch. Againe. In that place where it was ſaid, yee are not my people, it ſhall be ſaid, &c. Iſrael that was caſt off from God, now ſhall be brought in more fully then ever he was before. Thence the obſervation is, When God is pleaſed to be reconciled to a people,Obſerv. he is as fully theirs as ever, yea ſometimes more fully. He comes rather with more full grace then ever formerly he did. People before, but ſons now. O what an incouragement is this to all apoſtatizing ſoules 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 then ever thou didſt in all thy life. It is ſeldome we are ſo. When men fall out one with another, though poſſibly they may be reconciled, yet it is ſeldome that they are ſo fully reconciled, ſo fully one as they were before; they are but as a broken veſſell ſodered together, that is very weake in the ſodering place; or as garments that have 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 ſoule. Again, ſons, not onely of God, but of the living God. There is much in this, that the people of God under the goſpell ſhould be called the ſons of the living God: The life of God is the glory of God: he ſweareth by his life: by this he is diſtinguiſhed from the heathen gods, that hee is the living God. Life is the moſt excellent thing in the world; Auguſtine therefore ſaith, that the life of a very fly is more excellent then the Sun in the Firmament: and certainly it is the glory of God, that he is the living God. And as God is the living God, ſo he is the object of our faith, and ſo he is the happineſſe of his people. Truſt in the living God; my ſoule pants and thirſts after the living God, O when ſhall I come and appear before God. But why is God called the living God in reference to his Church here? Why God is call [illegible: 1 word] the living God in reference to his Church [illegible: 1 span] thing we muſt enquire after. This is a treaſure of comfort to his people that he is called the living God in reference to his Church. God would hereby declare to them that all that is in him ſhall be active for the good of his Church for ever, hee will ſhew himſelfe not only to be a God, but a living God, hee will ſhew all his attributes to be living attributes for the good of his people. Did God ſhew himſelfe active for his people in former times? much more may his Church in the time of the goſpell expect the Lord to manifeſt himſelf to be active amongſt them. Therefore we make uſe o[illegible: 1 letter] what we read of Gods activeneſs for the good of his Church in former times, to plead with God to ſhew himſelf as much active now. You ſhall ſee how the Church made uſe of the former activeneſs of God, Iſa. 51. 9. Awake, Awake, put on ſtrength, O arme of the Lord, awake as in the ancient dayes, in the generations of olde. Art not thou it that hath out Rahab and wounded the Dragon? Art thou not it which hath dried the ſea, the waters of the great deep? &c. Thou haſt been active heretofore for thy people, oh be ſo ſti[illegible: 1 letter]. If they might make uſe of former times, much more in our times of the goſpell may we make uſe of former times, and plead with God, O Lord haſt thou not ſhewn thy ſelfe glorious in defence of thy people, in helping thy fervants in their great ſtraits, and in deſtroying thine enemies? wilt not thou be ſo ſtill? In the times of the goſpel, we may expect more activenes of God then ever he manifeſted ſince the world begun. Therefore when God would ſet out the ſtate of the Church of the goſpel, mark how he takes that title to himſelfe. Revel. 4. 9. The 4. living creatures (mentioned in the verſes before, by which is meant the ſtate of the Church under the goſpel) they give glory, and honour, & thanks to him that ſate on the throne, who liveth for ever and ever: and ver. 10. The 24. Elders fell downe before Him that ſate on the Throne, and worſhipped Him that liveth for ever and ever, and Chap. 5. 14. both joyne together, The 4. living creatures and the 24. Elders fell downe and worſhipped him that liveth for ever and ever. And Chap. 10. 5, 6. The Angell which ſtood upon the ſea, and upon the earth, lifted up his hand and ſware by him that liveth for ever and ever. Thus the attribute of Gods life is made uſe of for the ſtate of the Church in the goſpell, to ſhew how active God will be for them. Thence Heb. 12. 22. the Church is called The Cities of the living God. Now then if we expect that God ſhould be a living God unto 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 beautifull in the eyes of God and man. Let us labour not onely to be liviing, but to be lively for God and his cauſe. Abundance of ſervice, and good, may living and lively Chriſtians do in the places where they live, ſpecially in theſe times. But oh what a few are there who are active and ſtirring, and are carryed on by the ſpirit of wiſdome and zeale, for God and his cauſe! Away now with out cold and dead wiſhes, and luskiſh deſires, let us up, and be doing,Chriſtians muſt be living and lively. and the Lord will be with us. The adverſaries are lively, ſo ſaith the Pſalmift, mine tnemies are lively, and they are ſtrong, Pſal. 38. 19. We may well make uſe of that expreſſion too, our enemies they are lively and ſtrong; ſhall they be more lively and active for the Devill, and for their luſts, then we for the living God? As God is the object of our happineſſe as he is the living God, ſo wee are the objects of Gods delight as we are living too. God is not the God of the dead, but he is the God of the living. We ſhould be lively and active, for we live upon the bread of life, and drink the water of life, we have lively Oracles, lively ordinances, therefore life and activity is required of us. Rom. 12. 11. Be fervent in ſpirit ſerving the Lord, [non-Latin text not transcribed]. be burning, boyling up in your ſpirits, for you are ſerving the Lord, the living God, be boyling up in your ſpirits; dead ſpirits become not the ſervices of the living God. Grace is called the Divine nature, and God (wee know) is a pure act, and it is called the very life of God. 2 Pet. 1. 4. Eph. 4. 18. It is impoſſible then but a Chriſtian muſt needs be active, ſeeing his grace is the very life of God in him. By being lively and active, we ſhall prevent abundance of temptations, that otherwiſe will befallus: a dead luskiſh ſpirit is lyable to a thouſand temptations: as when the honey is ſcalding hot and boyling, the flies will not come to it; when it is ſet in the window and grows cold, then the flies come to it: ſo when the ſpirits of men are boyling hot for God, Belzebub the god of flies with his temptations, comes not then upon them, but when their ſpirits begin to cool, and grow dull and heavy, then comes Belzebub, then comes all manner of temptation upon the ſoule. The breath that comes from life, we know it is warme breath, but artificiall breath that is cold; the breath that comes from the body of a man, that's hot, but the breath that cometh from a paire of Bellows, that is cold, becauſe it is artificiall breath: ſo when men are cold in the ſervices of God, it is to be feared that their breath in praying and other duties, it is but artificiall breath, it is not the breath of life, if it were living, it would be warm. That was the reaſon why God would not have an aſſe offered him in the Law in ſacrifice, but his neck muſt be broken, becauſe the aſſe is a dull creature, God loves not dull creatures in his ſervice. I remember I have heard of a people that worſhipped the ſunne for their god, they ſacrificed to the ſun a flying horſe; the reaſon was this, becauſe they would offer to the ſun ſomewhat ſutable to it; they honoured the ſun for the ſwiftneſs of his motion, and a horſe you know is a ſwift creature, and therefore ſomewhat ſutable, eſpecially having that emble me upon him, with wings. They that would honour the ſun as a god for ſwiftnes would not offer a ſnayle, but a flying horſe; ſo if wee do honour God for a living God, an active God, let us not offer ſnayles to him, dull, heavy, ſluggiſh ſervices, but quick and lively ſervices. That which the Courtiers of Nebuchadnezzar flatteringly ſaid to him, that in the name of God ſay I to you, Live for ever, Joh. 6. 57. ſaith Chriſt there, As the living Father hath ſent me, and I live by the Father, ſo he that eateth me even he ſhall live by me. Chriſt was active, exceeding active in his way, in the work he was ſent about; Why? becauſe the living Father ſent him; ſo letus conſider, that in all our ſervices and employments, it is a living God that ſets us about them, and we ſhall be active as Chriſt was. I am willing a little to inlarge this becauſe of the necesſity of it in regard of our preſent times, and give me leave to do it by telling you what this activeneſs is that I would put you upon in theſe three things.3 Things wherein Chriſtians muſt be lively. Firſt, ſtay not for company in any good cauſe. An active ſpirit will not ſtay till he ſee others to accompany him, but if he muſt go, rather then the cauſe ſhould fall he will goe alone. Mark that ſaying, Iſa. 51. 2. I called Abraham alone and bleſſed him: 1. Be not diſcouraged, if God give thee an active ſpirit and others will not appear, God calls thee alone, and he will bleſſet hee. Secondly, when you have company do not lag behind, but he willing to be formoſt rather then any cauſe of God ſhould ſuffer by your lagging;2. do not ſtay to have others go before you. Hence in Pro. 30. 31. amongſt the comely goings of many things there, the going of the he-goat is ſaid to be very comely, why? becauſe the he-goat uſeth to go before the flock. Thoſe that out of love to the cauſe of God are willing (if they be called to it) to goe before the flock, they goe comely in the eyes of God. Thirdly, do not forbear the work till all difficulties about it be firſt over. That is a ſluggiſh ſpirit that wil not ſet about the work till they can ſee how all the difficulties about the worke are or may be removed. You muſt up and be doing, be doing preſently, fall to the worke, and then when you are working, wiſely to prevent and avoid the difficulties that come in it; As thoſe active ſpirits did that we read of in Nehem. 4. 17. when they were at work, with one of their hands they wrought, 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 prefently they fell to it, and with one hand they wrought in the work, and with the other held a weapon. This is an active ſpirit. Further, we muſt not be active in a ſudden mood, & upon a meer flaſh, and ſo gone,Active & yet ſolid. but in a conſtant ſolid way; Active, yet ſolid. Many indeed are ſtirring and active for the preſent, but as the flame of a wiſpe of ſtraw that makes a noiſe, and a great ſtir for the preſent, but ſoone after there remains nothing but black dead aſhes. But we muſt be conſiderately active; Therefore obſerve, the Scripture ſaith (ſpeaking of the Saints ſpecially in the time of the Goſpel) that they are lively ſtones (you know the place of Peter) What a ſtone, and yet lively? A ſtone of all things is the moſt dead thing,1 Pet. 2. 5. and ſo it is uſed to ſet out a dead ſpirit in that ſtory of Nabal, when Abigail came to tell him of the buſineſs of David, the Text ſaith, that his heart dyed within him, and became as a ſtone. What is this but to ſhew, that though we muſt be lively and active, [illegible: 1 span] muſt be ſolid, firme, and ſubſtantiall in our activeneſs; and again, that when we are ſolid, firm, and ſubſtantiall, yet we muſt be active. There are many that know not how to be active ſolidly, and therefore grow ſlight and vain in their activity: and many others ſtriving to be ſolid and ſubſtantiall, they quicly grow dull: many through a kind of affected gravity, they would forſooth be accounted ſolid and wiſe, and ſo become at laſt dull, and heavy, and of very little uſe in the Church of God. Take heed of either, and labour to compoſe 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, &c. Here you have 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. One worſhipped God according to his owne inſtitution, Judah did. And Iſrael worſhipped the ſame God, but after their own ways, according to their own inventions, ſo as might beſt ſute with their politique ends. There was a great deale of bitterneſſe and vexation between theſe two people, though worſhipping the ſame God; and God here makes it a great matter to bring theſe two together, that they ſhould be gathered together in one. For that here wee have the promiſe: Firſt, that there ſhall be an union: Secondly, that there ſhall be an union under one head. Firſt, that there ſhall be an union. Hence then the firſt obſervation is this: The enmity of ſuch as ſeem not much different in matters of Religion, and yet do differ, is ſometime exceeding great and bitter. There ſhall be an union between Judah and Iſrael ſaith God. Here is a mercy,Obſer. here is a wonderful worke of the Lord. In that God doth I ſay make this ſo great a matter, this obſervation doth ſpring forth of the Text clearly, that many times between ſuch as profeſſe the ſame Religion, and ſeem not to differ much, and yet do differ, their oppoſitions are moſt bitter and ineconcileable, and requires a mighty worke of God to bring them in and reconcile them. It appears it was ſo between Judah and Iſrael. I will give you but one Text for it, 2 Chr. 28. 9. The Prophet Obed tells the children of Iſrael, when he came to reprove them after the ſlaughter committed by them upon the children of Judah, ſaith he, Ye have ſlain them in a rage that reacheth up to heaven. What a rage was this this? and yet thus the people of Iſrael were inraged againſt the people of Iudah, their oppoſition was very bitter, yea, more bitter were they many times one againſt another, then they were againſt the Heathen, the Philiſtims, and Aſſyrians, and Egyptians that were round about them, they were nothing ſo bitter againſt them, as they were one againſt another. Thus it hath been, and (untill that bleſſed time come that here is ſpoken of in the Text) thus it will be. You know the Calviniſts and Lut he rans, though they agree together againſt Papiſts in the main fundamental things, yet [illegible: 1 letter]h the bitterneſſe of their ſpirits one againſt another! A Lutheran is ſcarce ſo bitter againſt a Papiſt as he is againſt a Calviniſt. Luther himſelf complaineth,Non ſolum hoſtes palam impij perſequuntur nos, ſed etiam hi qui fuirunt dulces amici noſtri, qui anobis acceperunt doctrinam Evangelij, fiunt infencisſimi hoſtes noſtri perſequentes nos acerime. Not only open wicked men are our enemies, but even our frends, and thoſe that at firſt received the doctrine of the Goſpel from us; even they perſecute us moſt bitterly. And he complaineth in particular of Zuinglius; Zuing. (ſaith he) accuſeth me of my wickedneſs, of any cruelty, ſo that the Papiſts doe not teare me ſo much as theſe my friends.Nihil eſt ſcelerum aut crudelitatis, cujus me non reum agat, adeo ut nec papiſtae me ſic lacerunt hoſtes mei, ut illi amici noſtri. Ep. ad Mich. Stifelinum. Again, ſpeaking of Coroloſt adius, Infenſior mihi eſt quam ulli hactenus fuerint inimici. Luther. ep. ad Spalatinum. He is more deadly againſt mee, more ſet againſt me then ever any of my enemies were. Even hee that God did ufe together with Luther for great ends and purpoſes for the furtherance of the Goſpell, yet ſuch bitterneſs was between them. And hath it not been ſo amongſt us? Thoſe that are Proteſtants and ſuch as are nick-named Puritans, though they do agree in all the fundamentall points againſt popery, yet becauſe there is ſome difference in matter of diſcipline and ceremonies, Oh what bitterneſſe of ſpirit is there? and it is ſo much the more ſinfull in thoſe who ſay themſelves that diſcipline and ceremonies are but in different things, they themſelves are ſpecially to be blamed for bitterneeſſe on their ſide, becauſe the conſcience of the other is bound up and cannot yeeld, yea, not only ſuch as doe contend againſt popiſh diſcipline, but ſuch as doe goe a further degree in reformation of diſcipline it ſelfe, yet becauſe they are differing in ſome few particulars, oh the bitterneſs of ſpirit that is many times even among them! Theſe are times that call all the people of God to ſee what they can agree in, and in that to joyne againſt the common adverſary, and not to tear one another by diſſentions. God may juſtly give us over to our adverſaries, if we agree not among our ſelves, and they may chaine us together: Perhaps a Priſon may make us agree, as it was ſaid of Ridley and Hooper; though Ridley ſtood much againſt Hooper in point of ceremonies, and they could not agree, yet when they came to Priſon they did well enough there.A priſon will make men to agree. The Lord deliver us from that medicine of our diſſentions, that wee be not made ſo to agree; Yea that we be not ſodered together by our own blood. Secondly,2. God hath a time to gather Judah and Iſrael both together, that is, to bring peace to his Church: God hath a time to gather all his Churches together in a way of peace, that there ſhall be an univerſall peace amongſt his Churches. For thought it is true it be meant here of Judah and Iſrael literally, yet Iſrael and Judah is to ſet out to us all the Churches of God that ſhall bee afterwards among the Gentiles: and as God will fulfill this Scripture literally, ſo he will fulfill it in the ſpirituall ſenſe, to bring Judah and Iſrael, that is, all the Churches of God to be under one head. Iſa. 11. 13. Ephraim ſhall not envy Iudah, and Iudah ſhall not envy Ephraim. Ephraim envyed Judah, becauſe Judah challenged to himſelfe the true worſhip of God, and Judah on the other ſide envyed Ephraim, becauſe hee was the greateſt, there was vexing ſpirits one againſt another: this ſhall not alvvays be, ſaith God, but the envy of Ephraim ſhall depart, I will take away this envious, this vexatious ſpirit. Thoſe two ſtaves the holy Ghoſt ſpeaks of in Zach. 11. 10, 11. 14. the ſtaffe of beauty, and the ſtaffe of bands, they were both broken, but God hath a time to unite together again, and for that mark that excellent prophecie in Ezek. 37. 16, 17. 22. 24. There you ſhall find fully ſet out Gods bringing Judah and Iſrael together, and joyning thoſe ſticks together again. Son of man (ſaith the Text there) take thee one ſticke and write upon it, for Iudah and for the children of Iſrael his companions, & then take another ſticke, & write upon it, for Ioſeph the ſticke of Ephraim, & for all the houſe of Iſrael his companions; and joyne them one to another into one ſticke, & they ſhall become one in thy hand. And then ver. 19. this is interpreted of the union of them, Behold I will take the ſtick of Ioſeph which is in the hand of Ephraim, & will put them with the ſtick of Iudah, & make them one ſticke, & they ſhal be one in mine hand: And verſ. 22. I will make them one Nation in the land upon he mountains of Iſrael, & one King ſhall be King to them all: And in the 24. ver. that King is ſaid to be David which we ſhall afterward ſhew more fully, when we ſhall come to ſhew this head that they ſhall be under. Now this God hath never yet fulfilled, that the ten Tribes, and Judah and Benjamine ſhould come together, and be ſet in one ſtick, he hath never ſet together the ſtaffe of bonds that was broken, and yet this muſt be done, and it is the great bleſſing of God upon his Churches, the bringing about of this union one with another. Mark that Text for this purpoſe, Ier. 33. God having promiſed having promiſed there in the 10. ver. that in the latter dayes he would bring Judah & Iſrael together, and build them up at firſt: then in the 14. verſ. Behold the dayes come, ſaith the Lord, that I will perform the good thing which I have promiſed unto the children of Iſrael, & to the houſe of Judah. What is that good thing that God had promiſed to the houſes of Iſrael and Iudah? That good thing (my brethren) is the building them up together as they were at firſt; that is the good thing. Behold how good & pleaſant a thing it is for brethren to live together in unity: It is like the precious ointment upon the head that ran downe upon the beard, even Aarons beard, that went down to the skirts of his garments, as the dew of Hermon, & as the dew that deſcended upon the mountains of Zion, for there the Lord commanded the bleſſing, even [illegible: 1 span] the Churches of God where there is this [illegible: 1 span] here is God commanding bleſſing,The [illegible: 1 word] of the Churches [illegible: 1 word]. that [illegible: 1 span] powerfully; commeth efficaciouſly, and blesſing of life, and life for evermore. O who would not then love union and peace in the Churches! Zach. 14. 9. The Lord ſhal be King over all the earth, in that day ſhall there be one Lord, & his name one. The Churches now, they have one Lord, they all acknowledg God & Chriſt to be their Lord, yea but this Lord hath not one name, though they all pretend to Chriſt, & that they will honour Chriſt, and ſet up Chriſt, yet this one Lord hath many names. But here it is prophefied that there ſhall be but one Lord, and his name ſhall be but one neither. And Zeph. 3. 9. Then will I turne to a people of a pure languag that they may all cal upon the name of the Lord & ſerve him with one conſent. [non-Latin text not transcribed] The word in the Originall is, one ſhoulder; all the people of God ſhall have but one ſhoulder that they ſhall ſet to the ſervice of God. O bleſſed time when they ſhall come ſo to be united as to have but one ſhoulder! And the greater will this bleſſing be of Iudahs and Iſraels gathering together, if you conſider theſe two things (I beſeech you obſerve them) and I goe no further then this very Scripture I am now opening to you. Firſt, that they ſhall have this perfect union together even then when Iſrael ſhall be as the ſand of the ſea:1. when there ſhall be ſuch multitudes comming in and flocking to the Church, yet then they ſhall be united into 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 halfe a dozen or halfe a ſcore, for them then to be of one mind, and to agree in one lovingly together, and to have no diviſions nor diſſentions among themſelves; but when a Church grows to be a multitude, and a great many, then there lies the difficulty. When did ever any Church though never ſo well conſtituted at firſt, but increaſe in diviſions and diſſentions, as they increaſed in number and multitude? You ſee you find it very hard when you have any meeting in any ſociety, when any buſineſs concerns a great many, you finde it I ſay a very hard thing ſo to agree together as to be of one and the ſame mind.A hard thing to a agree wh[illegible: 1 letter] there are many. An inſtrument, as a watch or any thing that hath many wheels, is ſooner out of frame then that which hath but a wheele or two. So when a great many come together about any buſineſſe, it is mighty hard to bring them to be united in one. There are few families that have many perſons in it, but quickly diſſentions and brablings grow among them: perhaps where there are two or three in a family they keep well enough together: but where there are many, where there are but ſeven in a family, they cannot ſo well agree, nor ſo long a time together as the ſeven Devills did in Mary Magdalen, they agreed better and longer then many a ſeven in a family: But God hath 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 the Church, yet they ſhall be all gathered together into [illegible: 1 word] under one head, and they ſhall have peace, for certainly that is the[illegible: 2 letters] [illegible: 1 word] of the holy Ghoſt here. Secondly,2. They ſhall agree in one, not only when they are multitude, but when they ſhall come to enjoy their full priviledges, and the full liberty that Chriſt hath purchaſed for them, even then there ſhal be a bleſſed agreement. For it is ſpoken here of thoſe times when they ſhall come under one head, and Chriſt alone ſhall rule them, and not mens inventious; Chriſt will grant his Church thoſe priviledges that he hath purchaſed for them, & rule them according to thoſe, and then there ſhall be a bleſſed agreement among them all. Men now think it imposſible that the Church ſhould have thoſe liberties Chriſt hath purchaſed without diſſentions, oh ſay they, grant them but ſuch and ſuch things, let them have but ſuch liberty as they ſpeak of, and we ſhall have nothing but brabling and diviſions; what ſhall every man be left to do what he liſt? why then we ſhall have nothing but breaches in the Church, and heart-burning one againſt another. No, Chriſt hath never purchaſed ſo much liberty for every man to do what he liſt in things apparently unlawfull againſt the common principles of Religion, In thoſe there may be compulſion. But that liberty that Chriſt hath purchaſed, is the lawful uſe of the things of indifferency, and the lawfull uſe of his ordinances. And though now men think that even in ſuch things that are in themſelves indifferent, if men be left at their liberty, there will be ſuch heart-burning, & ſuch diſſentions, and no peace at all in the Church; they are much miſtaken in this, for the onely way to have true peace in the Church, is to leave things as Chriſt hath left them, & to force nothing upon mens conſciences that Chriſt would not have forced, this is the way of peace; and the ſpecial way of diſſention (we have had experience of it) hath been and ever will be, the urging upon mens conſciences thoſe things Chriſt would not have urged, this is it that makes the greateſt rent & diviſion in the Church.Vrging things indifferent the cauſe of diviſions in the Church The urging of uniformity in all indifferent things as neceſſary to unity is a moſt falſe principle, you wil finde it ſo. It is a principle that many have been led by, but it is an extream, falſe, and corrupt principle, and is and will be found to bee the cauſe of the greateſt diſtractions. VVhen this time comes that is here propheſied of, there ſhall not be any ſuch neede of any Antichriſtian chaine, to chaine the ſervants of God together, but they ſhall be one without any ſuch doings. It is true, Papiſts and Prelaticall men, they cry out of others; there are ſuch diviſions among them ſay they, none of them can agree, there is more uniformity and unity with us than there is with them, every one there among them runs up and downe and doth what he pleaſeth. Marke theſe two Anſwers to that. Firſt, They have little cauſe to brag of their unity if we conſider all; for in the meane time though many thouſands of Chriſtians, and hundreds of faithful, painful, and conſcionable Miniſters of God that did more ſervice to God and his Church then ever they wil[illegible: 1 letter] [illegible: 1 letter]o, though they be baniſhed out of their countrey, and put [illegible: 1 span] [illegible: 2 letters]remities, and endure ſore afflictions for [illegible: 1 span] [illegible: 2 letters]ch of unity with them at all, though [illegible: 1 span] things they have cauſed many [illegible: 1 word] [illegible: 1 span]. This is no breach of unity with them. But ſuppoſe by their power they could have brought all to an uniformity, in their own inventions and innovations as they deſired. What then? they have little cauſe to brag of that unity neither. Certainly there the remedy would have been worſe then the diſeaſe, and work a greater miſchief. Their bragging then of unity would have been no other but thus, as if a couple of priſoners chained to a block, and kept cloſe all day, ſhould ſee others goe abroad in the ſtreets at a diſtance, and they ſhould cry out to them, Why doe you not take example by us? you keep at a diſtance one from another, doe you not ſee that we keepe cloſe together from morning to night? pray take example by us, and do not go ſo diſtant one from another. Would not ſuch an argument be moſt ridiculous? What is the reaſon of their union but their choine? Certainly there is the ſame argument in theſe mens pleading for that uniformity that they force men to by ſuch a kinde of Antichriſtian chaine. 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 indifferency one take one way and another another? It is the corrupt and perverſe ſpirits of men that thinke they cannot have unity, and yet have things as Chriſt have left them. Chriſt needs no ſuch things to cauſe unity in his Church, the ſpirit of his people that ſhal love truth & peace is enough to cauſe that unity he would have. And O that this time that this gathering together were come, of all Churches to be made one, & 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 diſſention, and ſome of one kinde and ſome of another; and I remember Cajetan hath a note upon that place of the Goſpel, where our Saviour Chriſt caſt the devils out of the poſſeſſed man, Mar. 5. 8. 9 they beſought him that he would let them enter into the ſwine, & that he would 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, they are loath to be put out of it, but would faine keep their place. Whether that be ſo or no we will not ſay, but this we ſay, that if their be any Religion in the world that the unclean ſpirit of diviſion loveth to be in, and is loath to be caſt out; it is the Region of the Church, for their he doth the greateſt miſchiefe. But Chriſt hath a time to caſt this unelean ſpirit out of the Region of the Church, and that ſo, as hee never ſhall returne any more. This point in regard we meet with it ſo fitly, and is ſo fully agreeable to the neceſſity of our times, I cannot tell (though I go a little beyond the ordinary way of expoſition) how to get off from it. This union of the Churches is that which will be the ſtability of it. You have an admirable place of this, Iſa. 33. [illegible: 2 letters]. Thine eyes ſball ſee Jeruſalem a quiet ation habit. O that our eyes migh[illegible: 1 letter] [illegible: 1 word] bleſſed [illegible: 1 word] behold Jeruſalem a quiet habitation, then we ſhould be will [illegible: 1 span] hold Simeon to ſay, Lord now letteſt thou thy ſervant depart in peace, for mine eyes have ſeen thy ſalvation. Marke then what followes, a quiet habitation, a tabernacle that ſhall not be taken down, nor one of the ſtakes thereof ſhall ever be removed, neither ſhall any of the cords thereof be broken, but there the glory of God will be unto us a place of broad rivers and ſtreames, wherein ſhal no galley with oare, neither ſhal gallant Ship paſſe thereby. The kingdoms of the world though they ſeem to be built upon mountaines, yet God will toſſe them up and down, and they ſhall come to nothing: but the Church when it is made a quiet habitation (obſerve it) though it be but a tabernacle & ſet upon ſtakes, yet this tabernacle ſhall not be taken downe,The bleſſedneſse of union. nor one of the ſtakes thereof ſhall ever be removed, though it be tyed by lines, yet not a cord thereof ſhal be broken. Yea in this the glory of the Church doth conſiſt, for ſo ſaith the Text there, when it is a quiet habitation, the glory of God ſhall be there, God ſhall dwell among them as a glorious God. No Church more honourable then the Church of Philadelphia, for that is the Church the Adverſaries muſt come and bow before. Rev. 3. 9. and that Church carryeth Brotherly love in the very name of it, for ſo it ſignifies. Cant. 6. 9. My dove, my undefiled is but one, the onely one of her mother. What followeth? The daughters ſaw her and bleſſed her, yea the Queens and the Concubines, and they praiſed her. When Chriſts dove and undefiled comes once to be but one, the daughters ſhall ſee her and bleſſe her. Eſay, 11. 7. 8. &c. There you have a promiſe of Judah and of Ephraims joyning together. Mark what followes, Chap. 12. 1. In that day thou ſhalt ſay, O Lord, I will praiſe thee. (Obſerve, In that day.) And again, ver. 4. In that day ſhall you ſay, Praiſe the Lord, proclaime his Name, declare his doings among the people, make mention that his name is exalted, Sing unto the Lord, for he hath done excellent things; cry out and ſhout thou inhabitant of Zion. Then indeed God doth excellent things, when he makes Ephraim and Judah come to be but one. Therefore ſaith the Apoſtle, 1 Cor. 12. 31. Yet ſhew I unto you a more excellent way, What is that way? In the Chapter following he falls upon the commendation of Love, where you have the higheſt commendation of it that is in all the book of God; that is the more excellent way. Cant. 3. 9. There the Church is compared to the Charet of Solomon: The pillars of it (ſaith the Text) were all of ſilver, the bortome thereof gold, the covering of it of purple, and the middeſt thereof being paved with love. Then indeed doth the Church ride in triumph in her Charet, when there is much love and peace in the midſt of it. It is true (my brethren) conſidering the weakeneſſe and peeviſhneſſe of mens ſpirits (yea of good men as well as evil) we may wonder how ever this ſhall come to paſſe; Is it poſſible that this ſhall ever be ſo? Indeed it muſt be a mighty work of God to do it. We muſt not think to effect it by ſtrugling one with another, and to ſay [illegible: 1 word] will make them be at peace and unity, or they ſhall ſma[illegible: 2 letters] [illegible: 1 span] pull them together by Law. This will not do it, [illegible: 1 span] for the accompliſhing of this great thing. Ier. 33. 3. Thus [illegible: 1 span], Call unto me and I will anſwer thee, and ſhew thee great and mighty things which thou knoweſt not. What are thoſe great and mighty things that we muſt call to God for? Amongſt others this is one principal one, ver. 7. I will cauſe the captivity of Judah and the captivity of Iſrael to returne, and will build them as at the firſt, and ſo make them bochone. And then ver. 9. It ſhall be to me a name of joy, a praiſe & an honour before all the Nations of the earth, when they ſhall heare of all the good that I doe unto them. Marke, joy, praiſe, honour, yea a name of joy, praiſe, honour, followes upon this bleſſed union, and that before all the Nations of the earth. For the accompliſhment of this. Come Lord Jeſus, come quickely! Yet let us further obſerve the difference between the ſcattering of the wicked, and the ſcattering of the Saints. Judah & Iſrael they were ſcattered, but, now they ſhall be gathered together. There is a great deale of difference between the ſcattering of the Saints,Obſer. and the ſcattering of the wicked: When God ſcatters the Saints, he ſcatters them that they may be gathered; when he ſcatters the wicked, hee ſcatters them that he may deſtroy them, Pſal. 68. 1. Let God ariſe, and let his enemies be ſcattered: How ſcattered? As ſmoake is driven away; ſo drive them away. Smoake you know is driven away and ſcattered, ſo as it comes to nothing. Pſal. 144. 6. Caſt forth lightning and ſcatter them, ſhoote out thine Arrowes 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 goſpell by them in the world. Acts 8. 4. The Text ſaith, They that were ſcattered abroad by reaſon of the perſecution of Saul, went every where preaching the word: but within a while our God ſhall come and all his Saints with him, and hee will gather together the out-caſts of Iſrael, with abundance of mercy: ſo Micah. 46. In that day ſaith the Lord, I will gather her that is driven out & her that I have afflicted; and Eſay, 54. 7. For a time, for a ſmall moment have I forſaken thee, but with great mercies I will gather thee. God will gather his people with great mercyes. God hath (my brethren) fulfilled this in a great part, in our eyes even this day. Many of thoſe that were driven out of their places and Countryes, thoſe that were afflicted, and thoſe the land could not beare, God hath gathered together theſe out-caſts of Iſrael. Let every one take heed how he hinders this worke of the Lord, and how he addeth affliction to thoſe that have been afflicted. Again further. They ſhall be gathered together in that day, That is, in the time of the Goſpel, when that ſhall prevail then Judah and Iſrael ſhall be gathered together. Then, The more the Goſpel prevailes, the more peace there ſhall be. Obſer. The Goſpell is not the cauſe of diviſions The Goſpel is not the cauſe of diviſions then, of ſeditions, of factions; No, It is a goſpell of peace; the Prince of it is a Prince of peace, the Ambaſſage of it is an Ambaſſage of peace. It is next unto blaſphemy, if not blaſphemy it ſelfe, to ſay that ſince the preaching and profeſſion of the Goſpel, we had no peace, but it cauſes act [illegible: 1 span] and diviſions among the people. It is true, people that are in the darke [illegible: 1 span] and quiet together, as it is ſaid of the Egyptians, when they were in the darke for thoſe three dayes together, they ſtirred not from their ſtooles, there was no noiſe among them; ſhall the light be blamed becauſe afterward when it came, every one ſtirred, and went, one, one way and another, another? ſo when we were in groſſe darkneſſe, we ſaw nothing, we knew nothing; Now light begins to breake forth, and here one ſearcheth after one truth, and another after another, and yet we cannot attaine to perfection; ſhall we accuſe the light for this? Yea but we ſee too apparently that thoſe that ſeem the ſtricteſt of all, that would worſhip God (as they ſay) in the pureſt manner in his Ordinances; yet there are woefull diviſions and diſtractions even amongſt them. How then is the Goſpel a Goſpel of peace? But a word in anſwer to this; To ſatisfie your conſciences, that the Goſpel may not be blamed, for indeed where the Goſpel comes, there is promiſed peace. Conſider this one reaſon that may be given for it. Becauſe ſo long as we are here we are partly fleſh and partly ſpirit. Yet thoſe that have the Goſpel prevaile with their conſciences, they come to be of this temper, that they cannot move any further then they can ſee light for, and their conſciences will give them leave. But now other men they have more liberty, they indeed quarrel not one with another, why? becauſe they have wide, checker, lyther conſciences, & having ends of their owne they will yeeld to any thing for the attaining of thoſe ends;The reaſon why godly men are not ſo yeelding as others. ſo that here they have this advantage, that if they ſee that the contention will bring them more trouble then they conceive the thing is worth, they will condeſcend though it be againſt light of conſcience. But other men upon whom the light of the Goſpel hath prevailed have that bond upon conſcience, that though all the world ſhould differ from them, they muſt be content to lye down and ſuffer, they cannot yeeld, though you would give them all the world they cannot go againſt that light. But indeed they may ſearch, and it may trouble them that their apprehenſions of things ſhould be different from the apprehenſions of their brethren, and that they cannot yeeld to that which their brethren yeeld too. It is true, they ſhould be humbled, and ſuſpect their hearts, and look to themſelves, and fall down before God and pray, and uſe all means for advice and counſell, and conſider of things again and again. Well, but ſuppoſe they have done all this, and yet the Lord doth not reveale to them any further light, though it be a ſad affliction to them yet they muſt lye down under it, for they cannot yeeld, one known truth is more then all the world, therefore unleſſe others will beare with them in their infirmity, they muſt ſuffer whatſoever men will lay upon them. True indeed, the world calls this ſtoutneſs, and ſtifneſſe, and being wedded to their own opinion. But they know it is otherwiſe, they 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 yeeld to what my brother yeelds to, thou haſt hid it from me: I [illegible: 1 word] wait upon thee till thou ſhalt reveal it, & in the [illegible: 1 span] and not make diſturbances in the places vvhere I come, but pray, [illegible: 1 span] for light, and that thou wouldſt incline the [illegible: 1 word] of my brethren unto me, [illegible: 1 word] they may not have hard thoughts of Do but thus, thou ſhalt have peace with God, and in thine own heart howſoever. But again marke, Judah and Iſrael they ſhal be gathered together. So ſoone as any are converted to the faith,Obſer. they are of a gathering diſpoſition. They deſire to gather to the Saints preſently. Every childe of God that is converted is a gatherer,The Saints love to gather together. [non-Latin text not transcribed] as Solomon is called Eccleſiaſtes, ſo in the Greeke, but the Hebrew word is interpreted by ſome a ſoule gathered, becauſe it is in the faeminine genger. None in the world love good fellowſhip ſo much as the Saints of God. They fly as doves to their windows, & doves you know uſe to fly in great flocks, thouſands together. The more ſpirituall any one is, of the more joyning & uniting nature he is. Thouſands of beames of the Sun will meet together in one better then the beams of a candle will doe. The Saints of God in the Apoſtles times when they were converted, it is ſaid, they were added to the Church, they gathered preſently. So in Eſay. 66. (it is an obſervable place) ver. 20. the Text ſaith, They ſhall bring their brethren as an offering to the Lord out of all Nations, upon horſes, and in chariots, &. in litters. How comes this? There ſhall be many that dwell a great way off. they ſhall not make that their excuſe for their not joyning to the people of God, becauſe they are afar off, It is a great journey; No, but there be horſes to be got: But it may be ſome cannot ride? Then get Charets: But ſome perhaps are ſo weake that they can neither ride on horſes nor in Chariots, then they will get litters, and litters you know are to carry weake & ſick perſons. This ſhews the intention of ſpirit that is in the people of God to be gathered to the Church, either to be carryed on horſes, or in Chariots, or in litters, one way or other they will come and joyn themſelves to the people of God. For there is the preſence of Chriſt, and the protection of Chriſt, and the comunication of Chriſt in their union and communion, and where the carcaſſe is, there will the Eagles reſort. O they love alife to be going towards Sion, gathering one to another, as in Pſal. 84. 7. They walk from ſtrength to ſtrength, and at laſt they all appear before God in Zion. From ſtrength to ſtrength, that is thus: From one place of the Country perhaps there comes halfe a ſcore, or twenty, to go toward Zion, and perhaps before they come to ſuch a town or turning, they meet with halfe a ſcore more, & ſo they grow ſtronger; when they are a mile or two further, perhaps they meet with another town coming, and they joyn preſently & are ſtronger, and ſo they go from ſtrength to ſtrength comfortably together till they come before God in Zion They ſhall appoint themſelves one Head. Although they be multitudes, & be as the ſand of the ſea, yet this is no great matter, unleſs they come under one Head, & a right Head too. It is not multitudes that is a ſufficient argument of truth. A multitude coming under one Head, under Chriſt as one Head, they are the true Church. The Papiſts they give this Note of the Church, Univerſality, that there are ſo many Papiſts in the world. We muſt not regard people how [illegible: 1 span] they are, but under what Head they are: They ſhall be gathered undermine Head, looke to the Head they follow; for ſo S. Paul tells us that there ſhall be an Apoſtaſie before the revelation of that man of ſin, 2 Theſ. 2. 3. And Rev. 1. 3. 3. All the world wandred after the beaſt: and ver. 2. The dragon gave him his power, and his ſeat, and great authority: and Rev. 17. 1. The whore ſitteth upon many waters; & ver. 15. theſe many waters are interpreted to be peoples, and multitudes, and nations, and tongues. The whore doth ſit upon them, that is, doth uſe them vilely, and baſely, ſits upon the very conſciences of them in a baſe manner, as if a whore ſhould ſit upon you and keep you under. And who doth ſhe ſit upon? upon peoples and multitudes. It is not an argument then of a true Church though they are multitudes, though they be as the ſand of the ſea, though they be gathered together, for they muſt be gathered under one Head, under Chriſt. Secondly, Neither is Unity a ſufficient argument of the verity of the Church. They ſhall be gathered together. they ſhall be joyned together in one way, with one conſent; yea but if it be not under one Head, it is like Simeon & Levi, brethren in iniquity. It is not enough that we be one, unleſs we be one in Chriſt; and that is a bleſſed union: For a great deale of unity there ſhall be under Antichriſt, Revel. 17. 13. Theſe have one minde (ſaith the Text) and they ſhall give their ſtrength & power to the beaſt. And Chap. 18. 5. Her ſins reach unto heaven. Their ſins cleave together, and ſo get up to heaven. A union of perſons, and a union of ſins there is amongſt them. The Turks have as little diſſention in their Religion as any; [non-Latin text not transcribed]. they are allunited in one. But well may that garment have no ſeame, that hath no ſhape. And a notable place we have in Pſ. 83. 3. 4. 5. &c. They have conſulted together with one conſent, they are confederate againſt thee. There are two or three things exceeding obſervable in this Scripture about the union of the wicked: Firſt you have ten Countreys joyn together againſt the Church; there is the Edomites, the Moabites. &c. And it was not by accident that they joyned, but in a deliberate way, They conſulted together, and not onely conſulted together, but conſulted together with one conſent, or heartily, for that which is tranſlated there with one conſent, the word in the Hebrew is, [non-Latin text not transcribed] [illegible: 1 letter]micus [illegible: 2 letters]aro, ſed [illegible: 1 letter]agis amica Vetas. Potius quam aliquid regno Chriſti & gloriae ejus decadat, ruat non solum pax, ſed [illegible: 1 word] & terrae. Luther. with heart 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 Gods hidden ones. Eſay 54. 15. They ſhall ſurely gather together, but not my me; whoſoever ſhall gather together againſt thee ſhal fall forthy ſake. My brethren, Peace, though we ſhould all deſire it, yet ſo as not to have it too chargeable: Peace is then too chargeable when it coſts us the loſſe of any truth. Take heed of any ſuch coſtly Peace: There may hand joyn in hand together in wickednes, yet they ſhal not be unpuniſhed, Pro. 16. 5. And Nah. 1. 10. While they are folded together as thorns, they ſhal be devoured as ſtubble fully dry. Wicked men they are as thorns to prick the people of God, yea they are thorns [illegible: 2 letters]lded together, there is a peace amongſt them: yet though th[illegible: 2 letters] be folded [illegible: 2 letters]gether, they ſhall bedevoured, they ſhal be [illegible: 1 span] diviſion that comes by truth, is beter then the union that comes by [illegible: 1 span] a noble ſpeech of Luther, Rather then any thing ſhould fall of the Kingdome of Chriſt and his glory, let not onely peace [illegible: 1 word], but let heaven and earth goe too: ſo wee ſhould love peace,

The Sixth Lecture July. 1642. HOSEA 1. the middle of the 11. verſe. And appoint themſelves one head, and they ſhall come up out of the land. FRom the tenth verſe to the end, you have heard that God promiſeth mercy to an Iſrael that he will in time raiſe up: although for that Iſrael to whom the Prophet ſpake, they ſhall go into captivity and ſhall not returne as Judah did. Secondly, Mercy to Iſrael and Judah both together, and that firſt, In the multitude that ſhall be gathered, ſecondly, In the excellency of the ſtate of the Church at that time above that which was before; before they were People, but then they ſhall be Sons: Thirdly, In the unity of them, Iſrael and Judah ſhall be both gathered together under one head. Some time was ſpent in the laſt exerciſe about unity, and the excellency of the unity of the Churches; wherein we laboured to convince you that uniformity in judgement, and practice is not neceſſary for unity in the Churches, for unity of hearts. It is a falſe principle that runnes in the world, that all men muſt needs be brought to believe and doe the ſame thing or elſe there can be no peace. If we would have light let in to us, we muſt ſo priſe it as to be willing that in the diſcuſſion of truths there ſhould be ſome hazard of ſome 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 keepe his houſe ſafe and ſtronge, that he will rather all his dayes ſit in the darke, then be at the trouble to have a hole digged or a few bricks broken to let in any light, wee would accuſe that man of folly. It is true indeed, we muſt not be ſo deſirous of light as to break ſo much of the wall as to indanger the houſe, we muſt keepe that ſafe; but yet it is hard to let in light but there will be ſome bricks taken away, and there muſt be ſome trouble. A childe when he ſees the work-man with his tooles breaking the wall and making a deale of rubbiſh, hee thinks he is pulling 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. Unity in the Churches is lovely. But it muſt be under one head. They ſhal be gathered together and appoint themſelves one head. Agreement in errour is farre worſe then diviſion for the ſake of truth. Better to be divided from men that are erroneous, then to agree with them in the wayes of their arrour. A company gathered without the covenant of peace, without the obſervance of Gods law is a headleſſe multitude, ſaies Bernard, it hath much of Babylon, but little of Jeruſalem. What is this Head? I finde both the Jewes and divers of the [illegible: 2 letters]cyents, Theodoret, Cyrill and others, that would make this head to be Zerubbabel, and onely to have reference to the returne of the people from their Babyloniſh captivity. But this certainly cannot be upon theſe two reaſons, to name no more. Firſt,Vbi ſive ſaedere pacis, ſive obſervantia legis, ſive diſciplina & regimine Acephala multitudo congregata fuerit, non est civitas ſed confuſis, Babylonem exe hibet, de Hieruſalem nihil habet. Becauſe both Iſrael and Judah are here to joyne together and to returne out of the land: there it was Judah and not the ten Tribes that were delivered from their captivity. Secondly, Compare this Scripture with others that are but a Comment upon it, and we ſhall finde that Zerubbabel cannot be meant, Ezeck. 34, and 37. (you may reade the Chapters at your leaſure) In thoſe Chapters wee have expreſſions ſuch as plainly appeares they are but Comments to this Text of Hoſea (for Ezekiel propheſied after Hoſea did:) and eſpecially in the 37. Chap. we have a propheſie 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. That one head that they ſhall have when they come together ſhall be David. And ſo in Chap. 34. ver. 23. I will ſet one ſhepheard 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, not Zerubbabel, Now by David we are to underſtand Chriſt cleerly, for ſo in other palaces, as Eſay, 55. 3. I will give unto you the ſure mercies of David, they can onely be meant of the ſure mercies of Chriſt, and ſo it is interpreted by S. Paul, Acts 13. 34. Therefore then we conclude certainly this is meant of Chriſt; Bern. Ser 5. de ded c. Eccles. and they ſhall appoint Chriſt to be their Head. This is then the firſt great point that we have in this Text, a head-point of Divinity indeed, that JESUS CHRIST, is the head of the Church. And ſecondly,1. 2. he ſhall be ſo appointed. We ſhall ſhew you what the meaning of that is when we come unto it. JESUS CHRIST It is he that is the head for the Church,Chriſt the head of the Church. Obſer. The honor of the Church is in Chriſt their Head. and ſhal appear ſo hereafter further then now he doth. The Church is not a headleſſe multitude, it is a community of Saints that hath a glorious Head. That body cannot be contemptible that hath a Head ſo honourable. It is he that is the brightneſſe of the glory of his Father, in whom all fulneſſe dwelleth, yea, the fulneſſe of the Godhead bodily. It is he by whom all things conſiſts, that is the beginning of all things, he that is the head of Angels themſelves, Col. 2. 10. You are compleat in him which is the head of all principality & power. The Head of Angels, how? Firſt,How Chriſt the Head of Angels. becauſe the Angels are joyned together with the Church, and are part of the Church triumphant, and ſo Chriſt is their Head. Secondly,1. 2. Yea the Angels have influence from him. That Grace which they have from God, which is beyond naturals; it is from Chriſt, for Chriſt is canalis gratiae, the channel of grace from God. Their eſtabliſhment in their condition it is from Chriſt, for it is not due to them in a natural way, yea the glor[illegible: 1 letter] they [illegible: 1 span] with the Church, it is above that which is due to their naturals, and [illegible: 1 span] from Chriſt. 2. H[illegible: 2 letters] the head of all men, 1 Cor. 11. 3. The head of every man is Chriſt. The head of every man, how? What are all men in the world the body of Chriſt? if he be the head, then it ſeemes they are all the members. No, though Chriſt be the head of Angels,2. How Chriſt the Head of every man. yet Angels are not ſaid to be members of him, yea in the ſame place of the Corinths, 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. The head of every man in regard of that ſuperiority that Chriſt hath over every man, and ſome kinde of influence even from Chriſt commeth to every man; he inlightneth every man that comes into the world. Thirdly,3. How Chriſt the Head of all things. Yea, hee that is the head of his people, of his Church, is the head of al things. Ephe. 1. 22. God hath given him to be head of all things to the Church. Mark it, it is a moſt admirable place, that Chriſt is the head of all things. But how? To the Church, for the ſake of the Church, as ayming at the good of the Church eſpecially. Sure it is the honour of the Church to have ſuch a head, that is thus the brighteneſſe of his Fathers glory, the head of Angels,2, The ſtrength of the Church in Chriſt their Head the head of every man, the head of all things for the good of his Church. And as their honour conſiſteth in it, ſo ſecondly it is their ſtrength. Chriſt is the head of the Church in regard of the ſtrength that the Church hath by him. An oppreſſed multitude cannot help it ſelfe if they have no head, but if God ſhall pleaſe to give them ſtrength and a head, and that in a legall way, if they have hearts they may deliver themſelves from oppreſſion, this God hath done for us; if therefore God doth not vote us to miſery and ſlavery, if we be not a people given up of God to ruine, we may have help. The Church is a communion of Saints oppreſſed here in the world, their ſtrength is in heaven, it is in their Head, that hath received all power to exerciſe for them, in him is their ſtrength, to him do they cleave, for him they bleſſe God even the Father, becauſe he is their ſtrength. Thirdly, He is their head becauſe the Saints do hold all upon Chriſt, all that they have they hold in Capite, 3. The Church holds all on Chriſt. as the beſt tenure of all, the Tenure upon which the Saints hold all their comfort all their good in this world, it is in another way then other men hold it: other men have what they have through the bounty and patience of God; but the Saints hold all in Capite, in their head, in Chriſt, in the right they have in him. Fourthly,4. Safety in Chriſt. Lutherus apud illus Satan eſt, ſed Chriſtus regnat & vivat. Their head, becauſe their ſafety is in him: though the Church, all the members be under water, yet all is ſafe when the head is above water, our head is in Heaven. It is a ſpeech of Luthers; He ſaith he was even as a Devil to them they did ſo accuſe him, but let Chriſt live and raign, Chriſt is above, the head is above water. Fifthly, Their head in regard of his compaſſion to his Church and people. The meaneſt member here below, if wronged, Chriſt is ſenſible of it. When but the toe is trodden upon,5. Chriſt the Head hath compasſion of the members. the head cryes why doe you hurt me? Chriſt the head cryes, Saul, Saul, why perſecuteſt thou me? And obſerve, the meaner and poorer the Members of Chriſt are here in the Church, the more is Chriſt ſenſible of their ſorrowes and afflictions, and the more will he appeare for them, when he ſhall appear a head yet more gloriouſly then ever he hath done. For this that forenamed place Ezek. 34. from the 16. ver to the 26. is very notable. You ſhall finde there Chriſt is ſaid to be one ſhepheard to his people and a Prince to them; but mark what is promiſed, That he will binde up the broken, and bring back again that which was driven away, and ſtrengthen that which was ſick, but as for the fat of the flock and the ſtrong he well deſtroy them, and feed them with judgement; and he will judge between cattell and cattell, between the rams and the hee-goats, he will judge between the fat and the leane cattell; he will judge thoſe that thruſt with ſide & with ſhoulder, and puſh at the diſeaſed with their horns, untill they have ſcattered the ſheep abroad. When Chriſt ſhall appeare, he will not ſhew ſuch reſpect to the jolly ſpirits of thoſe that were in the Church, to your brave, ſtout, jolly hearts, that would carry all before them with force; No, he will looke to the poor of the flocke, and thoſe that thruſt with the ſide, and puſhed with the hornes, and ſcattered the poor, and the leane; they ſhall be judged. My brethren, have you not known times when ſtout-hearted and cruelhearted men have thruſt with the ſide, and puſhed with the horne, and ſcattered up and down in divers Countreys thouſands of the weake ones & tender conſcioned Chriſtians? VVell, but here is a promiſe, that Chriſt our head will come, and he ſhall be one ſhepheard, and he ſhall ſhew his tender affection toward the poor afflicted of the flocke, he ſhall take away from the land the evill beaſts, as you have it there in the 25. verſ. He is the head in regard of his compaſſion. Sixthly,6. Chriſt the Head in regard of Guidance. Chriſt 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; they hold on Chriſt in Capite, Coloſ. 2. 19. The Apoſtle rebuking worſhipping of Angels and other falſe opinions, he ſaith, that they did not hold of the head; All Doctrines in the Church therefore muſt hold of the head, and muſt not be obtruded upon the Church, but as they come from the head and hold there. Seventhly,7. Chriſt the Head in regard of his Rule. And that principally, and which we muſt ſtick upon a while, which is intended here in the Text moſt of all. Chriſt is the head in regard of his rule, in regard of his government; and therefore he that is called one head here is called a Prince in thoſe two forenamed Chapters, Ezek 34 and 37. It would ſpend time needleſly to ſhew you in Scripture how Governours are called heads, that I ſuppoſe you are all acquainted with. This therefore is the maine thing that we are now to open unto you, how Chriſt is the head of the Church in regard of his rule and government. There are many things of concernment in this point.4. Things in church Government belonging to the Headship of Chriſt. I ſhall deſire to decline what poſſibly I may, all things that are controverſall, eſpecially with our brethren, & only ſpeak of what I think for the preſent you are fit to beare Firſt then, There are four [illegible: 1 span] eſpecially of the government of Chriſt in his Church, for which he is to be accounted the head. Firſt, All Offices and Officers in the Church hold upon Chriſt and are from him as from the head.1. All offices hold on chriſt the Head As (you know) it is in a civill body, the Offices of a civill State holds of the King; holds upon him in a legall way, the power of the King being regular, it regulateth all power in all other Officers; that which is done, is done (you know) in the name of the King. So all the Officers & Offices in the Church, are in the name of Chriſt, they all hold on him. Firſt,Three differences between civil Government and church Government. That there can be no officer nor offices in the Church, but ſuch as Chriſt himſelfe hath appointed, for they muſt hold of him, they muſt be by inſtitution. I beſeech you obſerve the difference between Officers in a Civill State, and Officers in a Church. A Civill State becauſe it directly reacheth but to the outward man, hath liberty to appoint what officers it pleaſe according to the rules of prudence and juſtice; to appoint more or leſſe according to the neceſſity of the Country & place.1. But it is not ſo in the Church, there we have no liberty to goe according to the rules of prudence meerly, 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 that is not erected before in the Word, we have not that liberty, we cannot do it, we are too bold if we ſhall do it, for ſuch an office will not hold of the Head. In the State none can erect new Offices; new Courts, but the ſupreame power, the ſupreame Legiſlative power; So in the Church, none can erect new Offices, but onely from the Head. In the Civill State God leaveth a great deale of liberty; there may be change of Officers, thoſe that are good now, perhaps they may ſeem not to be ſo fit afterwards, and thoſe that are in one Country may not be ſo fit for another. But the Officers of the Church they muſt be all the ſame in all places, where they can be had, and no more but thoſe that are appointed by Chriſt. Again, further, the difference between the Civill State and Church State in their Offices and Officers is this:2. The Civill State may limit their officers as they think fit. They may chooſe one into an office, but he ſhall goe but ſo far, 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 Civill State may limit that, if they ſee it fit. But now in the Church State it cannot be ſo. And upon this ground, becauſe they hold upon the Head. Indeed the men that beare any office in the Church, are deſigned unto it by the Church, but they doe 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, that they muſt doe; 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 [illegible: 1 word] they are in without any limitation of the power of their office: it is onely from Chriſt the Head. Yea further, In a civill State there may be alteration, raiſing the dignity of the office,3. and making of it lower then before; but in the Church no ſuch thing, the officers of the Church are alwayes the ſame, no raiſing, no depreſſing, why? becauſe they hold upon the Head. Others depend upon mans prudence, but theſe are inſtitutions by Chriſt, and hold of the Head. 2.2. All Ordinances hold to Chriſt the Head. Chriſt is the Head in regard of rule, becauſe all Ordinances hold on Chriſt too, and all Lawes. I will put both together, Ordinances and Laws, and Inſtitutions do hold upon Chriſt the Head. It is not in the liberty of man to erect any new ſpirituall Ordinance in the Church, no nor to make Laws in the Church that are ſpiritual, that ſhall tend to the ſpirits of men, (according as I ſhall open it by and by.) No new Ordinance, no new Inſtitution can be in the Church. In the civil State there may be thouſands of new Inſtitutions.What the nature of an Inſtitution is. I call that an Inſtitution that hath an efficacy in it for the attaining of ſuch an end by vertue of the Inſtitution, not by vertue of any naturalneſſe that is in the thing. As for example to inſtance in Divine Inſtitutions. The Sacrament is an Inſtitution, and therefore is a virtue, a ſpirituall efficacy to be expected from that and by that, through the ſtrength of the Inſtitution more then it hath in it in any naturall way. So in preaching the Word, and Eccleſiaſtical cenſures, there is more to be expected, more efficacy to worke upon the ſoule, for the ſpiritual man, by virtue of the Inſtitution, then there is in the natural things that are done there. So for Lawes. Chriſt makes a law in the Church, it being an inſtitution there is to be expected a ſpiritual efficacy and virtue to goe along together, with that thing that Chriſt commandeth, beyond what it had before it was commanded. Now then in rhis way no man in the world can make any Church inſtitution, no, nor Law for the Church, ſo as to appoint any thing, to have any ſpirituall efficacy by vertue of that inſtitution beyond what it hath in a natural way. We muſt take heed of being ſo bold, that when Chriſt hath 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 Chriſt hath done ſo, becauſe we finde ſuch a thing in the Word therefore we may do ſo too; No, this is too bold, this is to ſet our poſt by Gods poſt, for which the Lord did charge the people, Ezek. 43. 8. In Eſay 33. 22. it is ſaid, The Lord is our Judge, the Lord is our Law-giver, the Lord is our King in this thing. But yet you will ſay, how is that opened further? (for indeed it needeth opening) that there can be no new inſtitution, nor no new Law made in this ſenſe, but all muſt hold of Chriſt? For the opening of that I ſhall afterward come to ſpeake more fully about the power of Governours and what their authority is, but thus much for the preſent.No man can make any new Inſtitution in the Church. VVe are to conſider that there are ſome things belonging to the Church (I beſeech you obſerve) that are common with all other ſocieties, [illegible: 1 span] to them, that is natural and civill, and there [illegible: 1 span] [illegible: 2 letters]wer of man may come in, there the [illegible: 1 span] may order things. Thoſe things I ſay that belong to the Church, that yet are not ſo proper, but belong to other ſocieties too, there mans reaſon may come in. As for inſtance. Firſt, A Church is a ſpiritual ſociety and community, they muſt meete together, and if they do meet they muſt meet in ſome place: This is common to all ſocieties in the world, if 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. This alſo is common to all ſocieties. Thirdly, This likewiſe is common to them with all other ſocieties, that what they do in that place muſt be done decently & in order, all things ought to be managed in an orderly decent way. As if there be many things to be done, one thing muſt be before another, one thing muſt not exclude another; if they come together, they muſt come together as befitting men in a decent way. Therefore that rule of the Apoſtle, Let all things be done decently and in order, it is not properly an inſtitution, it is nothing but the dictate of right reaſon, ſo that if we had never found ſuch a ſentence, ſuch a maxime in Scripture, as let all things be done decently and in order, it had beene a truth that we were bound in conſcience to. 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, When commeth it to an Inſtitution? I meane an Inſtitution that is forbidden, that none muſt meddle withall, that is proper to Chriſt.VVhat makes an inſtitution ſo as if man preſume to do it, it is unlawfull. Thus, when any man ſhall by virtue of any Law, any impoſition, put more into the thing then God, or then nature hath put into it, when they ſhall make their inſtitution to put any efficacy into it for the worſhip of God more then God hath, this we call ſinfull. As for inſtance Suppoſe we ſhould inſtance onely in garments. That all that meetes together in Chriſtian Aſſemblies, ſhould meet decently in decent garments, Miniſters and others,1. the light of nature tells us, and there may be law if men will be refractory to compell them unto it, to meet ſo as they may meet decently in regard of their garments. But now if it come thus far, that we leave natural decency, and ſuch or ſuch a garment ſhall be made decent for Gods worſhip becauſe it is appointed, whereas if it were not appointed it would not be decent at all. When I ſay all the decency doth not depend upon what God hath put into it, or what is natural to it, but depends meerly upon the inſtitution of man, for take away that inſtitution it would not be decent; as in ſome kinde of garments, put caſe men were left to their freedome, that there were no inſtitution, I put it to your Conſciences whether it would be decent to weare them: If it would not be decent, then it ſeems it is the inſtitution that puts all upon it; and now here we muſt take heed. This then puts more upon that creature then nature or the God of nature hath put upon it, then in way of common prudence (I ſay were it not for an inſtitution, that ſeemes to go further, that ſeemes to intrench upon an ordinance) would be done.2. Further, There is more put upon [illegible: 1 word] then nature hath put into it, when there ſhall be expected by vertue of an inſtitution, ſome kinde of ſpiritual efficacy to worke upon the ſoul, then it comes to be ſinfull. As thu when that creature by virtue of the inſtitution, and appointment ſhall be made, and eſteemed, or accounted of more effectual to ſtirre up my mind, or to ſignifie ſuch a thing, as purity or holyneſſe, then another creature that hath as much in it naturally to ſignifie the ſame thing, and to ſtirre up my minde; this is to imitate Gods inſtitution, which is too much boldneſſe in any man. As, when God doth appoint a thing in his Church, a Ceremony or the like, he will take ſome thing that hath a reſemblance to put men in minde of ſuch a holy thing, that hath ſome kinde of Metaphor or likeneſſe in it. But when God hath taken this creature and ſeparated it from others, this creature muſt be expected to have more efficacy to ſignifie the thing to my ſoul, and to ſtiree up my ſoul to think of his holineſſe, then any creature in the world not ſo appointed, though other creatures have as much in them naturally to do it. This is Gods inſtitution. Now mans inſtitution, that cometh neere to Gods, where there is a ſetting our poſt by his poſt, is when man ſhal take one creature from thouſands of others, and all thoſe thouſands have as much in them naturally, and put into them by God, to put me in minde of holyneſſe, and to ſtirre up my heart; now this creature ſhall be ſeparated from the reſt, and by virtue of an inſtitution put upon it, there ſhall be expected more efficacy in this to ſtir up my mind, and to draw my heart nearer to God then other creatures that onely do it in a natural way, here I ſay is intrenching upon that which belongeth to the government of Chriſt. Therefore I beſeech you my brethren be not miſtaken in this, becauſe I know you are ordinarily led by that ſpeech of the Apoſtle, let all thinge be, done decently and in order. Underſtand it aright, It is true we muſt do ſo and it is a ſin, not to do things decently and in order, in the worſhip of God: but this doth not at all countenance any inſtitution of mans when it comes to be ſpiritual, to draw the heart nearer unto God, or God nearer unto the heart, by virtue of mans ſeparation of it from common uſe. I might inſtance in other things, in places, That there ſhould be a convenient place for Gods worſhip, the light of nature will tell us: but when any man ſhall ſet one place aſide ſeparated from another, and ſhall make the worſhip of God to be better, and have more efficacy to draw men nearer unto God, or God nearer unto men, then another place that hath as much natural decency and fitneſs in it as that place hath; here it commeth to have the evil.2. VVhat comes from Chriſt the head, binds conſcience in another manner then mans laws can doe. By theſe few inſtances you may judge of all things, when they do come to be inſtitutions in Gods worſhip, and beyond the rule of the Apoſtle, Let all things be done decently and in order, This is the ſecond thing of Chriſts government, that all Ordinances, all Lawes in the Church muſt hold on him the Head. The third thing in Chriſts government in the Church is, that thoſe Laws that he makes for the ordering and government of his Church, do not onely hold on him [illegible: 1 span] ſuch a virtue and efficacy in them comming from the head, that they do binde the conſciences of men, becauſe they come from him that is the head of the Church, they do lay bonds upon conſciences, and that primarily in another way, and more efficaciouſly then any law of any man in the world can. Yea they lay ſuch a bond upon conſcience, that though a thing be commanded that hath no other reaſon for the command but meerly the will of Chriſt, and that we cannot ſee to what other good the thing doth tend, but meerly becauſe Chriſt will have it, yet we are bound to obey, yea and that in ſecret; Yea ſo farre as the rule goeth, wee are bound to do what is required by it, though wee ſhould ſuffer never ſo much prejudice to our ſelves. Here is the binding power of Chriſt in binding conſcience. But there is no law of man doth in this way bind conſcience, perhaps theſe things, with ſome others that are to be delivered may at the firſt naming of them ſeeme to be ſomewhat tickle points: yet I know there is a neceſſity, and a kinde of abſolute neceſſity to informe the conſciences of men in them, eſpecially in theſe times, and becauſe they fall ſo full here in my way I could not out of conſcience omit them: and yet ſtill if you diligently obſerve, I hope we ſhall carry on all ſo as to ſpeake modeſtly and yet ſafely and fully too. I ſay therefore, the lawes of men are different from the Lawes of Chriſt. It is a part of the head-ſhip of Chriſt to lay bonds upon the conſcience. But what will you ſay then to that Text of Scripture (I ſuppoſe it is in every one of your thoughts, and would be ready in every one of your mouthes if you were from the Aſſembly) Rom. 13. Let every ſoul be ſubject to the higher powers; for there is no power but of God. Whoſoever reſiſteth the power, reſiſteth the ordinance of God, and they that reſiſt, ſhall receive to themſelves damnation. Yea ver. 5. You muſt be ſubject not out of feare of wrath, but for conſcience ſake. Anſwer to that place. Rom. 13. brought to prove humane laws to binde conſcience. This Text ſeemes to imply that the lawes of men do binde the conſcience; And we finde it by experience how this is urged by many upon every thing, there is no kinde of inſtitution of man whatſoever (except we can apparently ſhew, it is contrary to the word of God) but they thinke by virtue of this Text the conſciences of men are bound; and ſo they flie upon men, that they are not men of conſcience, that they will not obey authority. In that they doe not ſubmit to authority, they ſin againſt their conſciences, &c. You ſhall have many men that will jeere at thoſe that are ſo conſcionable in Gods commands that ſeeme to be but little things (and in themſelves are little things) oh they dare not diſobey becauſe they are bound in conſcience, they will jeere at the ſcrupuloſity of their conſciences there. But when it comes to mans commands, then they muſt obey in the leaſt thing whatever it be, though in its own nature it be never ſo indifferent; yet they muſt obey for conſcience ſake. I ſhall deſire as fully and as cleerly as I am able, to ſatisfie Conſciences in this very thing. To open therefore that Scripture unto you. Firſt, you muſt obſerve, that every one is bound to be ſubject to the higher powers: (Mark) It is not to the Man firſt, but it is to the Power: Let every ſoule be ſubject to the higher power, where ever this power lyeth. It is not to the will of a man that hath power, but it is to the power of that man. Now the power, the authority is that, that man hath in a legall way. The firſt muſt be underſtood. 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 unlawfull, that we all yeeld the Scripture doth not binde us to be ſubject, there we muſt obey God rather then man. But ſecondly, there are other things that are commanded, that are lawfull, and they are of two ſorts. Either ſuch things as do tend by the rules of juſtice and prudence to the publique good, to the good of the Community of which we are members: and there we are bound to obey for Conſcience ſake. But ſtill this not according to that obedience we owe to Chriſt our Head, this is ſecondarily, not primarily, becauſe commanded by man, but becauſe the rules of Juſtice and Prudence doth require this for the publique good, of which we are a community; and then becauſe there commeth a Law of Chriſt to us to walk and live according to the rules of Juſtice and prudence: ſo wee are bound for conſcience in thoſe things, but not primarily, and ſo they cannot be ſaid to bind conſcience, ſo as Chriſts Lawes do. There are other things that are commanded by man (and that eſpecially concerns our queſtion) and theſe are ſuch things as indeed are neither here nor there for the common, for the publique good, the good of the community doth not at all depend upon them, and there is nothing in them but meerly the ſatisfaction of the wills of thoſe that are in authority above us. Now here is the Queſtion, How far thoſe Laws bind men, and bind Conſcience? Indeed many poor Chriſtians that are conſcientious have been extreamly ſnared in theſe things. To that I anſwer: That though ſuch things ſhould be commanded to be done, yet it they be not done.) ſo be it they be not omitted out of contempt, nor ſo as may bring ſcandall upon the authority that doth enjoyne them; and thoſe that doe omit them ſhall patiently and willingly ſubmit to what puniſhment the Law of the Land ſhall require) in ſuch things this mans conſcience ſhall not, nor need not bind him over to anſwer before God, that he hath ſinned againſt that rule, You will ſay, How do you prove that? How doth it appeare? For that muſt needs be made out. I vvill make it appeare from the Text, from the nature of ſubjection that is required in the Text, and from Reaſon. Firſt, this Text here in Rom, 13. giveth this as the ground why we are to be ſubject, Becauſe (ſaith the Text, ver. 4.) he is the miniſter of God for thy good. So that that which is the ſpeciall ground of our ſubjection, is, becauſe they that are in place are miniſters for our good. But here is then an abuſe of their power, if they will command what is not indeed tending to the good of the publique, but meerly the ſatisfaction of their own mindes. But ſuppoſe it be an abuſe, the Text ſaith we muſt be ſubject. [illegible: 1 span] You muſt do the thing for conſcience [illegible: 1 span] be ſubject, we muſt not reſiſt, but be ſubject: The words are, We muſt be ſubordinate for conſcience ſake, (ſo it may be tranſlated) Here is all that is required, that I muſt be ſubordinate and not reſiſt, [non-Latin text not transcribed]. that is, though there be a thing commanded by authority, 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 doe the thing,1. yet I doe not forbeare out of contempt: It is a thing exceedingly prejudiciall unto me, and it is not for the common good, but yet I am ſo carefull that authority ſhal not be deſpiſed that I will keep it ſecret.2, 3. I will not refuſe to do it, ſo as ſhall be aſcandall upon authority. And yet further, if authority ſhall ſo far urge upon me as to inflict puniſhment becauſe I do not do it, I will patiently beare it. Now when theſe three things are done, here is that ſubordination to authority that the Apoſtle in that Scripture requires. And the reaſon why this of neceſſity muſt be granted, is, becauſe otherwiſe all the Chriſtian liberty that the Scripture ſo much ſpeakes of, may be utterly taken away in regard of the practice, that it is in the power of man wholly to deprive us of it. This Scripture cannot be ſo underſtood, that all that liberty we have in all things in their own nature indifferent ſhould be ſo under the power of men, as that we for the practice, and for our conſcience too muſt be tyed that we cannot have liberty, no not in ſecret, certainly that is that which is againſt the judgement of all Orthodox Divines of the Reformed Churches. But it may be ſaid, who ſhall be Judge whether things be tending to the publicke good yea or no?Every one muſt judge of his owne act, but yet at a two fold peril. will you take upon you to judge your ſelf? To that the Anſwer is thus plainly, that indeed thoſe that are appointed by Law have the power to judge legally, and authoritatively to judge ſo as to bind others. But every man hath liberty ſo far as concerns his owne act to judge at his perill. And that a two-ſold perill, Firſt at his perill,1. leſt he judging himſelf ſhould ſinne againſt God in this, that he ſhould judge that not good for the publique, which indeed is good; that he ſhould perhaps judge that to be of an indifferent nature that juſtice and prudence requireth of him: Here he miſ-judgeth at his perill, hee ſinneth againſt the Lord, againſt the rules of juſtice and prudence, and indangereth his own ſoul if he goe amiſſe in this. Secondly,2. If he miſ-judge it is at his perill that comes by the Lawes of men, that 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 lawfull authority for all this. This is neceſſary for men to know that they may underſtand3. aright how to anſwer that queſtion about Lawes binding of conſcience. You heare it is the prerogative of Chriſt our Head, ſo to be our Law-giver, ſo as to lay bonds upon conſcience in ſuch a manner as no man can doe the like. That is the third. Fourthly,4. Chriſt is the Head of the Church (in regard of ſome) even perſonally, ſo as to come and rule in the world in a glorious manner perſonally, and ſo they thinke this may be interpreted, that Chriſt ſhall be a head (how ſaid to be appointed, we ſhall ſpeake of when we come unto it) that he ſhall come perſonally, and rule and governe things even in this world. As Chriſt in his own perſon did exerciſe his Prieſtly and Propheticall offices, ſo they thinke in his own perſon he ſhall exerciſe his Kingly power & office. Which opinion, becauſe the further diſcuſſion of it, I ſuppoſe generally you are not able to beare yet, therefore in modeſty I will forbeare, and though out of modeſty I ſhal for the preſent forbeare, yet out of conſcience I dare not altogether deny it, but ſo we will leave it, to ſee what trueth may be in this, we muſt expect to have light let in by degrees. In theſe four things then we have the rule of Chriſt, three determined of, the fourth only propounded, which Chriſt in time will ſhew further light unto us in. Chriſt is then the Head. Now from all this there followes three conſequences that are very uſefull. 1. Hence we learne that the ſeeking after the right government of Chriſt in his Church is not a light matter, it doth concern the Head-ſhip of Chriſt. 2.Not a light matter to ſeek after the right government of Chriſt. By what hath been ſaid we ſhal come to be inſtructed to know what is properly Antichriſtian and what not. 3. Wee ſhall come to have light how far the King may be ſaid to be head of the Church. Theſe things you will finde needfull for conſcience to be informed in, & I ſhal carry them on too I hope with modeſty, fulneſs, & ſafety, Firſt,Quae pericula eccleſiam exceptura ſunt Chriſtum caput agnoſ centem tempora noſtra ſatis oſtend unt, quia Chriſtum totum praedicauius caput noſtrum Ana themati & omnis generis ſuppliciit ſubſecicimur, I ſay it followes from hence that it is not a light matter to ſeeke after the right government of Chriſt in his Church, it concerns a head-ſhip of Chriſt. The head-ſhip of Chriſt in a ſpeciall manner conſiſteth in that there are ſome other things in which it doth conſiſt, which perhaps may be ſpoken of hereafter, but here in this place eſpecially that. Indeed in the primitive times there the greateſt contention was about the Doctrines of Religion, what Doctrines ſhould hold upon Chriſt and what not, and the people of God did there ſuffer moſt for contending about the doctrines that held upon Chriſt the Head, they would not receive a Doctrine but what held on Chriſt, and what was obrtuded upon them, not holding upon Chriſt the Head they did reject. And Luther upon this place hath this ſpeech, he tells us how much the Church in after time did ſuffer for this very thing, and ſaith, What kinde of dangers did inviron the Church, and do inviron it for acknowledging Chriſt to be the head, theſe our times doe ſufficiently teſtifie. And further, becauſe we preach Chriſt to be the whole head, therefore we are ſubject to Anathemas, and to all kinde of puniſhment. And in theſe latter times it is like that the great contention will be, rather about the head-ſhip of Chriſt in the point of his government then in the other, the other being ſo cleare unto us; and the ſufferings of the people of God will be ſo much the more grievous, becauſe that this is accounted ſuch a little thing, ſuch a poor buſineſſe: And further, becauſe this doth not ſeem to be altogether ſo clearely revealed in the Scripture, as other Doctrinall points that hold upon Chriſt the [illegible: 1 letter]ead. And Chriſt the rather hath ſo diſpoſed of things, that this ſhall not be ſo clearly revealed, becauſe he intended to ſuffer Antichriſt to riſe to his height: and it cannot be imagined that if the Doctrine of Chriſts government in his Church had beene clearly and demonſtratively laid down, ſo as there could have beene no gain-ſaying of it, I ſay it cannot be imagined how it is poſſible for Antichriſt to have riſen to that height that he hath; Chriſt becauſe hee intended to bring about many paſſages of his providence, and many great workes of his that way in ſuffering Antichriſt to ariſe; therefore he hath left this point ſo in the word as is ſubject to many doubts, and may occaſion many objections againſt it. But the nearer the time comes for Antichriſt to fall, the more clearly this ſhall be revealed. Secondly,2. By this that hath beene ſaid we may learne what to account Antichriſtianiſme, and what not: for there are many amongſt us that cry out againſt every thing that diſpleaſeth them, that it is Antichriſtianiſme, that it is Antichriſtianiſme, and yet underſtand but very little what Antichriſtianiſme is. But by this that hath beene ſaid,What is to be accounted Antichriſtianiſme, what not. you muſt know that Antichriſtianiſme is not every errour: It is true in a large ſenſe Antichriſt is as much as againſt Chriſt, and ſo every ſin, every errour is againſt Chriſt, and in Antichriſtianiſme, if you take it ſo. But you are to know the Scripture ſpeakes of the Antichriſt, and of Antichriſtianiſme in a ſpeciall acceptation. What is that? This my brethren is Antichriſtianiſme, that which ſhall oppoſe Chriſt as a Head, and ſet up another head-ſhip; here is the propriety of Antichriſt and Antichriſtianiſme; as in all thoſe foure things named before. Firſt,1. VVhoſoever ſhall obtrude any Doctrine upon the Church to be believed, by their own authority, he is guilty of Antichriſtianiſme, not whoſoever ſhall preach or hold an error in the Church. But when any ſhall preſume to obtrude upon the Church, any Doctrine that holds upon humane authority, to be urged upon the authority of thoſe that do impoſe it, this I ſay is properly Antichriſtianiſme, for it doth oppoſe Chriſt in his head-ſhip. Secondly,2. The intruſion of ſuch offices and officers in the Church as meerly belonging to the ſpirituall man, ſuch as are properly Church offices, that do not hold upon Chriſt the Head, but only hold upon them, this is Antichriſtianiſme. Thirdly, The impoſing of any Ordinance, any new inſtitutions that are, as hath been opened,3. upon the Church, belongeth to Antichriſtianiſme. Fourthly,4 The impoſing of lawes ſo to bind conſcience as the Lawes of Chriſt do, here is Antichriſtianiſme. This is Antichriſtianiſme, and that not onely becauſe theſe things are directly againſt the head-ſhip of Chriſt, but becauſe theſe things doe ſet up another head too; and ſo the word Antichriſt may ſignifie as well for one to be in ſtead of Chriſt (for ſo [non-Latin text not transcribed], the Greeke ſignifieth, ſometime as well, for, as againſt as of his fulneſs we receive grace for grace, it is [non-Latin text not transcribed], in the Greeke, grace for grace) ſo Antichriſt is one that ſhall ſet up h[illegible: 1 letter]mſelfe as head of the Church in ſtead of Chriſt, one that ſhall clayme unto himſelfe that head-ſhip that is proper to Jeſus Chriſt, and not to be communicated to any from Jeſus Chriſt. This is Antichriſtianiſme. Now the Apoſtle faith that there were many Antichriſts in his time, and this myſtery of ungodlineſſe, of inquity did worke then; but now it comes to grow to a height in that great Antichriſt of Rome, (for you know) in theſe foure are the ſpeciall things wherein he is the Antichriſt; Becauſe hee obtrudes Doctrines, Articles of Faith upon the Church by his owne authority; He makes all Offices of the Church to hold on him; And appointeth Lawes, Ordinances and Inſtitutions likewiſe to hold on him; And claymeth the binding of Conſciences, ſo as is proper to Jeſus Chriſt. And all thoſe that hold thus on Antichriſt, and are thus abettors of him in theſe things, theſe are guilty of this greatſinne of Antichriſtianiſme. That for your right information about the ſin of Antichriſtianiſme. The third conſequence.3 You ſay Chriſt is the Head, but you know the King is called the Head of the Church, in what ſenſe are we to underſtand that? Or how may we come to underſtand aright that Oath that is given, of Supremacie. Theſe things (my brethren) are neceſſary for information of Conſcience, and the burthen lyes upon us to make out theſe things as cleare to you as we can, that you may go along with the more freedome of ſpirit and conſcience in your way, and yet give every one their right too. You are to know that the Oath of Supremacy came into England thus: In the time of Popery, the Pope claymed unto himſelfe the Head-ſhip of the Church: He being excluded, then came in that Oath to acknowledge the King or Queene the Head of the Church. But now you muſt know, firſt, that this title, The Head of the Church, as it hath been attributed to the King, hath been much abuſed, and it hath given ſome advantage to our adverſaries, for the King is not the Head of the Church, neither as Chriſt is, nor as the Pope claymed it: Not as Chriſt: Chriſt is the Head to governe unlimitedly. No limits or bounds are ſet to the Government of Chriſt, but only his owne minde, his owne will. It is not ſo with any Prince in the world, he is not ſo the Head to governe. But all Governours have a two-fold limit; They are limited by Lawes of God, they are limited by the Lawes of man too. Neither is he the Head, as the Pope challengeth unto himſelfe, How is that? you will ſay. In the fore-named foure things, the Pope challengeth holding of doctrines, and holding of offices, and the like, upon him. Offices do not ſo hold upon any Governours, upon the King or others, as the Pope challengeth to hold upon him. How doth he challenge them to hold upon him? Thus, that all are in him virtually, and ſo to be derived from him to others. And indeed in a [illegible: 1 word] part do many of our Prelates ſay that [illegible: 1 span]: that is, that all the offices hold on [illegible: 1 span], and [illegible: 1 letter]o goe from them unto others: and hence it is they account all other Miniſters but their Curats, and they muſt not pray but as they will, and do nothing but what they will, Why? becauſe they are but them ſubſtitutes, as if all offices were virtually in them, and ſo came from them unto others; whereas every office in the Church, even the meaneſt, holds upon Chriſt the Head. Now it is true, in the civill State in ſome ſenſe it may he ſaid that the officers of the Common-wealth are in a kinde virtually in the King, he being the ſupreame, but you muſt not thinke that all are thus virtually in him in Church affaires, for if they were virtually in him, then he could himſelf diſpence thoſe things that others by virtue of their office, can 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? Onely thus he is ſaid to be the head, becauſe he is the ſupreame to govern in a civill way, not onely the Civill State, but even affaires that belong to the Church too. We doe not deny the power of Princes even in affaires that belong to the Church. And becauſe he is the ſupreame in that civill power, to governe in a civill way by civill Laws, ſo as to ſee Chriſt not diſhonoured, ſo as to keepe out Idolatry, to protect the Church, to puniſh enormities that are there, to defend it from enemies. In that ſenſe he is ſaid to be the head, but that title of ſupreame Governor being underſtood in a civil way is more proper.That the King hath power in Church affairs, and how. To make that a little out unto you; that there is ſome ſupremacy in this, not onely in the civill State but in Church affaires: For wee muſt not exclude the King quite out of all Church affaires, as ſome would do, no we doe not; but though we would informe your conſciences aright, yet wee would not by any meanes take away any lawfull power God hath put into him. Now that he hath power even in Church affaires, there are many reaſons that fully move me to be perſwaded in it. The firſt that I ſhall name, I think it 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 all along among the Jews in the time of the Old Teſtament, the Governours there, and Kings and Princes had power in affaires that belong to the Church as well as to the State. But this I ſay I doe not think to be the greateſt ſtrength in this point, eſpecially to p[illegible: 2 letters]ſwade them that make any ſcruple of it, they will us that the power there was but Tipicall and the like, and ſobindeth not now. There are therefore other reaſons that perſwade the ſame thing. The firſt is this, becauſe I finde that in the Prophets,1. where wee have a Propheſie of the ſtate of the Church in the times of the Goſpel. God doth promiſe that he will make Kings to be their nurſing fathers, and Queens to be their nurſing mothers. Now if they be to be nurſing fathers of the Church, ſurely they muſt have ſome influence by their power into it. Secondly,2. That place in Rom. 13. ſpealtes indifferently and faith, he is the Miniſter for thy good. It doth not ſay for thi[illegible: 1 letter]; good or that good, [illegible: 1 word] this civill good or Eccleſiaſtical good, but he is the Miniſter for thy good, for all good unto thee ſo farre as his power can reach. It is a hard thing you know (if men will put us unto it) to ſhew in the New Teſtament the power that Kings had, becauſe there was then no King but Heathens,3. yet ſaith he, they are Miniſters for thy good, and ſpeakes to Chriſtians. But thirdly, and that which yet may ſeeme to have more in it, I finde this in the New Teſtament that Saint Paul when he was accuſed by his brethren in matters of Religion, hee did appeal unto Caeſar. Act. 25. 9. 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. And yet in his anſwer to thoſe things he appealeth unto Caeſar, therefore there is ſomewhat that Caeſar hath to doe in over-looking of the affaires of the Church, that concerns the wayes of Religion. But you will ſay, How can he be a competent Judge? Can Caeſar a Heathen be a competent Judge in matters of Religion? Is it poſſible? Or ſuppoſe that a Governour be wicked, can he be a competent Judge in matters of Religion? I anſwer, the wickedneſſe of a Governour, though he be a Heathen, yet loſeth not his power, he hath ſtill a true and a lawfull power; yea he hath ſome overſight of things that concerne Church affaires. How can that be?Queſt. Chriſtianity gives not the authority,Anſ. but enables to execute that authority, a Heathen Magiſtrate hath authority, it is his duty to ſee that Chriſtians be not wronged, and if he doth not it is his ſin, but if he becomes a Chriſtian, he is the better able to do what he ought, but this puts not the power into him. But if a man be wicked,Queſt. and underſtands not the things of the Church, how can he be a judge? Thus,Anſ. though the King be not a competent judge of the Principles upon which the Church goes, whether right or no, he hath not skill to do that being ſuch a one: yet he may have ability to judge betweene man and man, whether one to the other doth wrong yea or no, and that in matters of Religion. As thus; though he doth not think the Principles upon which they go to be right, yet he can judge whether according to thoſe Principl[illegible: 1 letter] they doe right one to another, whether according to their Principles, they doe not wrong one the other. And this is a great matter to be able to judge and to puniſh with civill puniſhment when any of the Church wrongs his brother againſt the Principles that himſelfe doth profeſſe. As for example, though he be not a Phyſitian, he doth not underſtand the difference between the poyſon and a wholeſome Medicine, yet when things are brought before him, he may be a competent judge, by evidence ſo as to condemne a Phyſitian that hath poyſoned a man inſtead of giving of him wholſome Phyſick. And that objection againſt his competency in judging in the affairs of the Church hath no more power then if it ſhould have been objected that hee muſt not judge upon a Phyſitian, whether he hath poyſoned a man or no, becauſe he himſelf is not a Phyſitian. Thus wee have done with theſe three conſequents that follow upon the opening of the headſhip of Chriſt in point of his government. And now we ſee more clearly how Chriſt is head & none but Chriſt, & what glory we are to give to Chriſt as the head of the Church. There is one thing more belongs to the head-ſhip of Chriſt which muſt not be paſſed by, though it be not ſo fully aymed at in the text as what hath already been ſaid, and that is the influence of ſpiritual life, that comes unto the Church by Chriſt the head, as the animall ſpirits come from the head to the members. And this is the very reaſon, firſt, why grace in the Saints is of ſuch a beautifull and glorious nature as it is, becauſe it comes from Chriſt the head.The excellency of grace in the Saints above what was in Ada[illegible: 1 letter]. Secondly, This is the reaſon of that power and efficacy that there is of grace in the Saints, becauſe it comes from Chriſt the head. Thirdly, this is alſo the reaſon why grace in the Saints is of ſuch an everlaſting nature, and that beyond that of Adam. It hath more beauty then the grace Adam had, and it hath more power and efficacy then the grace Adam had, and it is of a more everlaſting nature then that was, upon this ground, becauſe the grace of the Saints holdeth upon Chriſt the head, & hath an influence from Chriſt, God-man in a ſpeciall and peculiar way, ſuch an influence as Adam had not. This is the excellency of grace in the Saints. And to conclude this point of the Head-ſhip of Chriſt. The rather hath God the Father thus advanced Chriſt to be the Head, becauſe he was willing to ſtoop ſo low, to be as a worme under foot, for ſo he ſaith of himſelf, Pſal. 22. 6. I am a worme, and no man. Chriſt was low in his own eyes, and ſubmitted himſelf to ſuch a condition, and now behold the Father hath advanced him, for ſo it is ſaid, Epheſ. 1. 22. God hath made him head over all things, hath made him head over principalities, and powers, and dominions, over Angels, and over all men and all things in the Church, hath advanced him to this high and glorious dignity, we ſee ſomewhat of it now, and we ſhall ſee more gloriouſly the head-ſhip of Chriſt hereafter. In this God the Father doth ſhew that as he hath dealt with his Sonne, ſo he is willing to deale with the Members of his Son, in a proportion. His Son that was willing to be ſo low and under foot, is now advanced to ſuch a high glory that all muſt ſtoop, and yeeld, and ſubmit unto him. Let us be willing to lye low, and though it be under foot, to be troden upon by the wicked and ungodly of the world; though we cannot expect to be advanced to be head, yet we may expect to be advanced to glory & dignity. You know what God ſaid to Saul, 1 Sam. 15. When thou wert little in thine own eyes then I made thee King. The leſſe any of us are in our own eyes, the more are we like to be advanced by God, for God wlll obſerve a proportion between his dealings with Chriſt the head, and his dealings with all his Members.

The Seventh Lecture HOSEA 1. 11. the latter part of the verſe And appoint themſelves one Head,Lect. 7. and they ſhall come up out of the Land for great ſhall be the day of Jezreel. They ſhall [appoint] themſelves one Head. EPheſ. 1. 11. It is ſaid, God gave Chriſt to be Head over all things to the Chnrch. How then it is ſaid here that they ſhall [appoint] to themſelves one Head? It is true, God the Father hath advanced his Son, and extolled him above all things, and hath given him to be Head over all: but yet when the Church, when the Saints ſhall chooſe this Chriſt to be their Head, when they ſhall come in freely, and willingly ſubmit themſelves unto Chriſt, lifting him up above all, honoring his ordinances, laws, inſtitutions, depending upon him for light; They are ſaid to appoint Chriſt to be their Head. As, though Gods eternal Decree hath made himſelf to be the God of his Saints, yet when the Saints do chooſe God to be their God, God doth account himſelfe to be made their God by them: they make God to be their God in chooſing of him. So though Chriſt by the Father be appointed to be the Head over all, yet the act of the Church in chooſing Chriſt, and comming to him freely, and ſubmitting unto him as to the Head, is accounted even an appointing of Chriſt to be Head. This is that happy work which the Saints have been doing, and which we are to doe, and they will doe to the end of the world, appointing Chriſt a Head. Though there be ſome ſpeciall time that this Text hath reference unto (of which by and by) yet in all Ages of the Church, when the Saints doe chooſe Chriſt to be their Head, they are ſaid to appoint him. Let us joyne 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 caſe, 2 Sam. 19. 18. Him whom the Lord, and this people, & all men of Iſrael chooſe for King, his will I be, and with him will I abide. So, He whom God the Father ſhall give to be Head over all things, him whom the Saints have in all times choſen for their Head, it is he that ſhall be our Head and our King, his will we be, and with him will we abide. Let us give Chriſt the preheminence above all, prizing his government, his ordinances above all the comforts we have in this world, Pſa. 137 6. [non-Latin text not transcribed] If I prefer not Jeruſalem above my chiefe joy, The words are in the O [illegible: 2 letters]nal, If I make not Jeruſa[illegible: 3 letters] [illegible: 1 word] [illegible: 1 letter]end above the head of my joy; Whatſoever 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. If you invite a man of quality to your table, though you provide never ſuch chear for him, yet if you ſhould ſet any people of meane quality above him, he would not regard all your courteſies. When you tender up any thing unto Chriſt, when you ſeeme to entertaine him with the greateſt reſpect, yet if there be any thing you ſet above him, eſpecially if a vile luſt be ſet above him, he cares not for all your entertainment. We read in that Col. 2. 19. (the place we made uſe of in opening the former point) that there were ſome blamed for not holding of the Head; What is that? becauſe they gave more honour to Angels then was due unto them. It is ſpoken about the worſhipping of Angels, though never ſuch glorious creatures, yet by over-prizing they come, not to hold of the Head. What, is the giving undue honour to Angels enough to take us off from Chriſt the Head? Certainly then the proſtrating our ſelves before our vile and baſe luſts, doth much more take us off from holding Chriſt to be the Head. Let us look at all the offices and ordinances of Chriſt, as holding upon him the Head (as you heard before) 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 wee have received from ſuch a Head as Chriſt is, that we may not be a diſhonour to this our head. I remember Chryſoſtome in his Comment upon that firſt of the Epheſians, We muſt not dishouour Head. [non-Latin text not transcribed] ſayes, in this regard wee muſt be better then Angels, yea greater then Arch-angels, and he hath three moſt excellent expreſſions about this, that Chriſtians ſhould take heed of diſhonouring Chriſt their Head. Firſt, ſaith he, ſuppoſe a man had a precious Diadem upon his head, or a crown of gold, that would be ſome argument unto him to make him take heed of doing things unworthy of that ornament that is upon his head: and we (ſaith he) have not a Diadem, wee have not a crowne of gold upon our heads, we have Chriſt himſelf to be our Head, therefore let us doe nothing unworthy of this our head. Secondly, he hath this expreſſion. O the honour (ſaith he) that God affordeth unto us in this! the thought of this were enough to terrifie us from ſin, more then the ſetting of hell it ſelf before our eyes. And indeed ſo it is. The right underſtanding of Chriſt to be our Head, and we having ſo neer an union with him, is of power to terrifie us from ſin more then the ſight of hell, if it were before us. Thirdly, he goes on further. Saith he, What, is Chriſt your head? doe you know next unto whom this your head doth ſit in heaven? Is he not placed at the right hand of the Father above all principalities and powers? And ſhal the members of this head be trampled upon by the Devil? God forbid. And yet ſo honour the head as to give the honor likewiſe to all that are unto him, to thoſe that he hath placed for the adminiſtration of any ordinance of his unto us. We muſt not under pretence of giving Chriſt all the honour, diſhonour thoſe that are ſet over us by Chriſt. We have a notable expreſſion of the Apoſtle Paul, 1 Cor. 1. 12. where reproving the diſſentions of the Church of Corinth: There are ſome (ſaith he) that ſay we are of Paul, and others wee are of Apollo, and others ſaid, we are of Cephas, & others we are of Chriſt. Why, are theſe all blamed? how could thoſe that ſaid that they held of Chriſt be blarned? It is apparent that the Apoſtle blames them all, as well thoſe that ſaid they did hold of Chriſt, as thoſe that ſaid they did hold of Paul, or Apollo, or Cephas. How is that? Thus. Among the Corinths there were ſome that made diviſions, ſome were for ſome officer, others for others; we are for Paul ſaid ſome, we for Apollo ſaid others, and we for Cephas, and for our parts (ſaid others) wee are for none of them all, we are neither for Paul, nor for Apollo, nor for Cephas, but we are for Chriſt, what are men? what are officers? what are Ordinances? what are all thoſe to us? Chriſt is all in all unto us, he is our head, and we are compleat in him, and we hold upon him, we are for neither of all the other. Theſe are blamed as well as the other. We muſt ſo hold upon Chriſt, as yet to give all due honour to the Ordinances, to the Inſtitutions, to the Officers and Offices of Chriſt. Yet I confeſſe when any that are in Chriſts ſtead to diſpence his ordinances unto us, if they prove to be wicked, of all people in the world they are the moſt contemptible, and a juſt judgement of God [illegible: 1 letter]t is upon them. Eſay, 9. 15. The ancient and honourable, he is the head, and the Prophet that teacher[illegible: 2 letters] lyes, he is the taile, Mark, The Prophet there ſpeakes againſt thoſe that were in place and power, though they were naught, yet ſtill they retained the name of ancient and honourable, but the Prophet that teacheth lyes, a contemptiblename is put upon him, he is the taile, no generation in the world more contemptible then thoſe when once they degenerate. But you will ſay, though they ſhould be vile in their lives, yet the wickedneſſe of them that are in office doth not hinder the virtue and efficacy of the Ordinances, it depends not upon them. True, the efficacy of no Ordinance depends upon men, and it is not either becauſe the Miniſter is vile, or Communicants are vile that communicate with you that can hinder the vertue of an Ordinance. If the Church contract no guilt upon themſelves by retaining ſuch in place, and by not caſting out ſuch as doe come into communion with them. Take but that for granted that there is no guilt contracted. It is not the wickedneſſe then of the Miniſter or of the people that hinders the efficacy of any Ordinance at all. But if it prove that there be guilt contracted upon the Church through the negligence of their duty this way, then the caſe is the ſame with thoſe of Corinth, 1 Cor. 5. 6. A little leaven leaveneth the whole lump, what is that whole lump but their Communion? But was not Chriſt the Head before becauſe now it is ſaid,Queſt. They ſhall appoint themſelves one Head? It is ſpoken of a glorious time when the Jews ſhall he called again, and [illegible: 1 word] and Judah ſhall joyne together. Now they ſhall appoint themſelves one Head, Chriſt to be their Head. Chriſt was the head to the Fathers under the Law, how now is he appointed their head?Anſ. Chriſt indeed was a head to the fore-fathers, but now in the times of the Goſpel, eſpecially at theſe times that are ſpoken of here, at the calling of the Jewes, and that glorious time that ſhall be then, Chriſt will appeare to be a Head in another manner, to governe in another way, farre more gloriouſly then now he doth, and far more influence of grace & light will come from him unto his members then now. Though Chriſt hath alwayes been a head to his Church, yet there is a time comming when the ſeventh Trumpet ſhall be ſounded (ſpoken of Revel. 11. 15.) when that voyce ſhall be heard that yet was never heard, The Kingdomes of the earth are the Lords, and his Chriſts, and he ſhall reigne for evermore. A time comming wherein Chriſt ſhall ſay unto his people;Rev. 3. 21. To him that overcometh will I grant to ſit with me in my Throne, even as I alſo overcame and am ſet downe with my Father in his Throne. The Throne that Chriſt ſits upon now, is his Fathers Throne; hee doth not call it his, and at the day of judgement the Scripture tells us that he ſhall give up the Kingdom unto his Father. There is a time therefore for the Throne of Chriſt to be here further then it hath beene,Rev. 19. 6. which Chriſt hath promiſed to thoſe that doe overcome. A time comming when there ſhall be heard the neiſe, not onely of many waters, but as a mighty thunder, ſaying, Allelujah, for the Lord God Omnipotent reigneth. He ſhall be a head another way. Now if it bee true that Chriſt himſelf is appointed by the Church to be head, then the officers and Miniſters of the Church ſhould not think much to be appointed in their places by the Church too. It is true, their offices hold on Chriſt the head, but the deſignation of perſons it muſt be from ſome Church worke or other. Who of the Church, ſhould do it, we do not now liſt to enter into any ſuch controverſie, but that there muſt be more then a civill act to make any man that was not before in the place of a Paſtor or teacher of a Church, now to be ſo, ſomewhat to make my conſcience to yeeld and ſubmit unto him as an officer that JESUS CHRIST hath placed over me, ſome Church-work certainly there muſt be in this: Chriſt himſelf would be appointed a head by his people, that they might ſubmit to him the more chearfully, and give glory to him with the more freedome of ſpirit. And as for all ſuch as ſhall thruſt themſelves upon a people, no marvaile though they complain of want of reſpect from them, or of their going away from them.Igna charitatis combucenrendi, s[illegible: 1 letter] at ha[illegible: 1 letter]etiti Luther. They never did any thing towards the appointing them officers over them. They ſholl appoint themſelves a head. Not force Chriſt upon others by fire and ſword. Heritiques are to be burnt with fire (ſaith Luther) but with what fire? the fire of charity. They ſhall appoint to themſelves. Let others do what they will, let others chooſe what head they pleaſe, yet the Saints will appoint to themſelves the Lord Chriſt to be their head, they will bleſſe themſelves in Chriſt, he ſhall be a head unto us, whatſoever he be unto others. Others it may be will chooſe unto themſelves other heads, but the Saints ſay as they in Micah. 4. 5. All people will walke every one in th[illegible: 1 letter] name of his God, and we will walke in the name of our God for ever & ever Other people they will walke in their wayes, and chooſe to themſelves ſuch as they may have moſt liberty under, they perhaps thinke the government of Chriſt to be too ſtrick for them, but for us we will bleſſe our ſelves in our Chriſt, we will never proſtitute our conſciences ſo to men, to luſts and humors as we have done, it is Chriſt ſhall be our head and we will ſubmit unto him, it is he that is our Law-giver. Secret a mea mecum (it is an Hebrew proverb) my ſecret is with my ſelfe, what good we finde in Chriſt it is to our ſelves; Let Chriſt be a ſtumbling-block and a rock of offence to others, to us he is precious, Cant 5. laſt. he is one of ten thouſand, he is altogether lovely. They ſhall appoint to themſelves one Head. But one; The Church is not a Monſter or divers heads, It hath but one head. There cannot be a miniſteriall head of the Church, Chriſt is alwayes preſent, and hath left his laws with his people. If we conſider the difference between Eccleſiaſticall power and Civill power, wee ſhall ſee it cleare that there cannot be a miniſteriall head of the Church (indeed there is a contradiction in the very mention of it:There can not be univerſall officer in the Church as in the State and why; a miniſteriall head? it is abſurd to ſpeake it) It is true in the civill power, it is not againſt any inſtitution of Chriſt that there ſhould be one head over all the world, nor againſt any law: But for to have one head over the Church, yea to have any general officers over all the Churches (to challengde a head-ſhip) it cannot be. The reaſon is, becauſe there can be no delegation of power that belongs to the Church. There may be a delegation of a civill power, one man may be King over many Countreys, and he may appoint ſubſtitutes under him, and delegate them that they ſhall officate under him. There is no ſuch matter in the Church, there is no delegation of power from one to another. Grant but once delegation of the teaching power here you ſtabliſh Non-reſidency; grant but delegation of the ruling power and you preſently eſtabliſh a Papacy. There is no ſuch thing therefore. Again, the civill power is by way of coaction, a Magiſtrate is not alwayes bound to give a reaſon of his injunctions, he may by way of compulſion require obedience, But Church power is to deale with conſcience; and therefore every one that hath any power muſt officiat himſelf, and deale with the conſciences of men to perſwade 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. But one; We muſt joyne nothing with JESUS CHRIST, in the way of his head-ſhip. As Alexander ſaid to Darius, when he ſent unto him that he would be willing to divide the Kingdom; No, ſaith Alexander, there is but one Sun in the firmament, and there can be but one King in a Kingdom. So ſaith Chriſt, but one head He head alone or no head at all; nothing muſt be joyned with him as head; Indeed the heathen gods [illegible: 1 span] to divide their honours, and to. have but ſome, and other to have ſome other: and hence the Senate of Rome rejected Chriſt from taking in him to be a God, after they conſulted about it, for ſaid they, if Chriſt come to be acknowledged a God he will not ſhare with the reſt, he will have all himſelf, and ſo upon this reaſon they refuſed him, Thus do many reject Chriſt for a head, and for a God, becauſe Chriſt will not ſhare with others; he muſt be but one. And a ſpeciall help is here to our faith in looking up to Chriſt for help and protection when all meanes faile (I beſeech you obſerve it) What, doth Chriſt require of us that wee ſhould make him head alone and joyne nothing with him as head? Then we may well expect from him in all our wants, a protection, and that he alone ſhould help us; or otherwiſe, the condition of a Chriſtian were the worſt condition in the world, were worſe then 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 require the whole ſoulto be lifted up above all, and he alone to be honoured and worſhipped as a God, and yet when it comes to a matter of helpe and protection, he could doe nothing without ſome other joyned with him, a heathen might well reaſon the eaſe with him as doing him wrong, certainly Chriſt will never wrong his people, ſo as to challenge from them, that they ſhould lift up him alone, and joyne no other with him, and yet when it comes to their help and ſuccour that there ſhould be need to call in others beſides himſelfe to their help. Therefore as Chriſt doth challenge it from us to make him our head alone, ſo we may challenge it from Chriſt to helpe us alone when there is no other helpe for us. Thus we have finiſhed both the head-ſhip of Chriſt, and the Churches appointing him to be that head. Now followes the next mercy, 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. Aterrenis affectibus, So Jerome, he makes it a comming up from their earthly ſenſes, earthly affections. A vita miſerabili, ſo Luther upon the place, makes it a comming 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 they ſhall joyne together in comming to Jeruſalem, and ſo joyne in the ſame kinde of worſhip, as they were wont to come out of all parts of the countrey to worſhip at Jeruſalem, and there were united in one kinde of worſhip, ſo they ſhall now come from all parts of the world where they are ſcattered, and joyne in the ſame way of worſhip, yea and it is very probable in their own land. There was a time when the people of God did ſing ſongs of praiſe in the wilderneſſe, Exod, 15. But the time ſhall come when they ſhall do it in their own land; and this ſhall be a bleſſing of God upon them. Iſa. 26. 1. In that day ſhall this ſong be ſung in the land of Judah, VVe have a ſtrong City, ſalvation will God appoint for walls and bulworkes. It ſhall be ſung in the land of Judah, Ezek. 20. 40. In the mountaines 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 firſt fruites of your oblations, with all your holy things. Ezekiel. 37. 21. I will take the children of Iſrael from among the heathen whether they begone, and will gather them on every ſide, and bring them into their own land. This bleſſing hath God granted unto many of his ſervants this day; who never thought to have ſeen their owne land, their own good land: but God hath bin pleaſed to gather them up that they are come not onely into their own land, but they finde the armes and hearts of the Saints open to imbrace them, and call them to publicke imployments. It was not long ſince that the land could not beare them; we hope that the time may come ere long that the Lord Chriſt may ſo rule and that in our land, that it will as hardly beare wicked and ungodly men as it hath borne the Saints, though it were hard to ſay that there ſhould be ſo much violence uſed even to keep them from ſome ſins, as hath been uſed here againſt the Saints to keep them from their God, yet time may come ere long that wicked men may be glad to flye (though not forced unto it) out of their owne choyce, into another land, becauſe they cannot have the enjoyment of their luſts ſo freely here: As the Saints have been forced to flye out of their land that they might ſerve the Lord and keep their conſciences cleare. But we let this paſſe, 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, Licet, ſo Tremelius turnes it, although the day of Jezreel be great: & indeed the Hebrew particle [non-Latin text not transcribed] ſignifieth quamvis as well as quia, Obſerv. It may be tranſlated [although] as well as [for] And he tranſlating it ſo, although the day of Iezreel be great, he takes it in this ſenſe, that is, although the people of Iſrael ſhall be brought into great affliction, yet God will be ſo mercifull then when his time comes, as they ſhall be gathered together again, and appoint themſelves one head, and come up out of the land. And from ſuch an interpretation of the words there might be an excellent meditation raiſed, and that is this. That the greatneſſe of the miſery of the Church is no hinderance to the courſe of the freeneſſe and abundance of Gods mercy to it. Although the day of Iezreel, their day be never ſo calamitous, never ſo afflictive, never ſo grievous, yet they ſhall come up out of the land and appoint themſelves one head. The greatneſſe of the Churches miſery is no hinderance unto the Churches delivery: Why? becauſe their deliverance dependeth upon a God who doth delight not onely to manifeſt ſome power, but the excellency, and the glory, and the choyce of his power in their deliverance. For that take this Scripture, Iſa. 62. 8. Where ſpeaking of theſe very times that we ſhall heare of afterward, of Gods being mercifull unto his people, he ſaith, The Lord hath ſworne by his right hand: and we have not onely mention thereof Gods right hand and ſwearing by it, but the arme of God too; Marke that, The arme of God and the arme of his ſtrength: There is Gods hand, Gods arme,Lect. 6. the arme of his ſtrength, & God ſweareth by it.The greatneſs of the Churches affliction is no hinderance to the deliverance of it. Surely when God delighteth to put forth ſuch power for the deliverance of his Church, it is no great matter whether the afflicted eſtate be great or ſmall. It makes no great matter for the hinderance of the Churches delivery, no more then if you ſhould ſee two bubbles of water riſe up, & one hath a little thicker skin then the other. Now there is as much difference in the difficulty that the thick skin bubble makes when a mighty Cannon or peece of Ordnance ſhal be ſhot off with a mighty Bullet to reſiſt it, from the thinner skin bubble, as the greateſt and foreſt affliction that the people of God were ever under in this world makes a difference in the difficulty of their deliverance (when they have to deale with an infinite God) from the leaſt affliction that ever the Church was in. The difference is no more. If a childe indeed ſhould ſee the thicker skin bubble, he might thinke tis harder to be broke then the thinner skin, but if a Cannon ſhould be ſhot off, nay if it be but a Fillip, it makes no difference. Now the afflictions of Gods people they are to this right hand of Gods power, and the arme of his ſtrength, but as a bubble of water before a mighty Cannon. Yea if there be not help at all to deliver Gods people in time of affliction yet God can create helpe, He will create Jeruſalem a rejoycing, and their people a joy. Yea ſuppoſe their condition be ſuch as yet never was the like ſince the beginning of the world, yet Iſa, 64. 4. Since the beginning of the world men have not heard, nor perceived by the care, [illegible: 1 letter]either hath the eye ſeene what God hath prepared for them that waite for him. And as the greatneſſe of the Churches deliverance is no hinderance of Gods 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 affliction, but when the affliction comes to be ſore, and grievous, and long; prudence & reaſon then ſinketh under the burthen; but then ſhould faith lift up it ſelfe, and caſt an eye upon this right hand of Gods power, this arme of his ſtrength that he hath ſworne by, and exerciſe it ſelf in the glorious acts of it. For certainly faith is appointed for ſuch a time as this, when the Church is under grievous extremities. The ordinary afflictions of the Church do not call for ſuch a work of faith, but when they come to extraordinary that requires ſuch a power of God for their deliverance, then there is called for a worke of faith proportionable, as Alexander when he was in great danger, Now (ſaith he) there is a danger fit for the ſpirit of Alexander to incounter withall.Iam periculu[illegible: 1 letter] pa[illegible: 1 letter] animo Alexitiri. So when the Church comes to be in any great danger, all the members of it ſhould ſay, here is a danger, here is a trouble fit for the ſpirit of Chriſtians, fit for the ſpirits of thoſe that are able to exerciſe the moſt noble and glorious acts of faith. This glorious exerciſe of faith, I may even ſay we are ſcarce yet for the preſent put to it, for reaſon and ſenſe ſees much help, they ſee that the cauſe of God at this day hath the better of the adverſary; reaſon I ſay and prudence may ſee far this way. Let us not look upon every difficulty as a thing that calleth for ſuch a mighty glorious worke of faith, whereas men by reaſon and prudence, and may carry themſelves under ſuch difficulties much better then moſt of us doe. But we do not know but the Lord may call us unto ſuch difficulties and dangers as requires ſuch a faith as hath ſuch a kinde of work as I have ſpoken of. Let us therefore lay up this Inſtruction for the time to come. Again, for great ſhall be the day of Jezreel, If the words be read thus (as they are in your Bibles) and yet have reference to the calamitous time, and grievous extremities of the day of Jezreel, then there will be theſe two excellent meditations from thence. The firſt is, That Gods bowels of compaſſion do work toward his Church becauſe of the greatneſſe of their affliction.Obſer. When their afflictions ſhall be very great, and the greater they are, the more do Gods bowels of compaſſion work toward them. We know the miſery of Gods people in Exo. 3. was a marvailous quickning argument to the compaſſion of God (as I may ſo ſpeake) I have ſeene, I have ſeene (ſaith he) the affliction of my people, and their ſorrowes, and therefore am come down to deliver them. If the greatneſs of the affliction of the Church move the bowels of Gods compaſſion, then let not the greatneſſe of affliction hinder our faith. Let not the greatneſſe of trouble reaſon down our faith, but rather let it reaſon up our faith, for ſo indeed it ſhould; and ſo the Saints of God heretofore have done, by the greatneſs of the trouble we muſt reaſon up our faith as thus: It is [illegible: 2 letters]me 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, Afflictions should raiſe our hearts. for thy people begin to favour the duſt thereof. What, was this a good argument, Have mercy upon me, and pardon my ſin for it is very great, to move God withall? Surely then this is a good argument, Deliver us in our afflictions, for they are very great: for ſin makes a great deale more diſtance betweene God and us then afflictions: yet if the greatneſs of ſin ſhall come to be put as an argument for Gods 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 that before made the creature the object of hatred, thoſe ſins come now to make it an object of compaſſion. So afflictions that before were part of the curſe, they come now to be arguments for the moving of the bowels of Gods tender compaſſion toward his people. Another note (if you read it ſo, for great is their affliction) is this, the promiſe is the only ſupport of the ſoul,Obſer. and that which carrieth it thorow the greateſt affliction. Afflictions are as leade to the net, the promiſe is as the corke, the promiſe keepes above water when the lead pulls down. But I leave theſe meditations, though I finde many interpreters run this way. And I rather take it as a further expresſion of Gods wonderfull mercy unto his Church. For great ſhall be the day of Jezreel, That is, God hath a great day of mercy for Jezreel. That is the meaning, 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 hath yet to come a great day of mercy to his pepole, A gr[illegible: 3 letters] day of Jezreel. And herein therefore God makes uſe of the name of Jezreel in a good ſenſe. They that carry it the other way would carry the ſignification of the name thus, for great is the day of ſcattering, of the ſcattered people, ſo Iezreel ſignifieth (as you heard in the beginning of the Chapter) But Jezreel ſignifieth likewiſe the ſeed of God. Before God made uſe of their name in the worſe ſenſe, that he would ſcatter them according to their name; now he makes uſe of their name in the beſt ſenſe, they are the ſeed of God, and there is great mercy from God for them. When God is reconciled unto a people,Obſer. he takes all in the beſt ſenſe and makes the beſt acception of every thing, as he doth here of the name Jezreel. We have onely theſe two things to conſider of in this expreſſion. 1. That the Saints of God, and the Church, they are Gods Jezreel. That is, they are the ſeed of God. 2. 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 that God preſerves in the world, & hath done ever ſince the beginning of the world. They are that ſeed that preſerveth 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? Thoſe that are godly, however contemptible in the world, they are the precious ſeed that God reſerves in the world for great and glorious ends. They are the ſeed to preſerve the continuation of the Doctrine of the Goſpell, and the bleſſed truths of God; as Iſa. 6. 13. The holy ſeed ſhall be the ſubſtance thereof. Though they ſhall be under great afflictions, yet there ſhall be a holy ſeed that ſhall be the ſubſtance thereof, and there ſhall be his bleſſing.The godly are pretious ſeed. Filibatur nomen ejus. Pſal. 72. 17. His name ſhall endure from generation to generation: the words are read by Montanus, His name ſhall be childed, that is, ſo continued as families are continued, one generation after another, one begetteth another: and ſo ſhall the name of Chriſt continue in the world, and ſo it hath done. And though ſeed be but a handfull in compariſon of the harveſt, ſo the Saints of God then were, and yet are but as a handfull in compariſon of the glorious harveſt that ſhall be, yet they are very precious before God, and God will make the world hereafter know that they are the precious ones of God, Iſa. 61. 9. All that ſee them ſhall acknowledge them that they are the ſeed which the Lord hath bleſſed. Seed (you know) a man will be carefull of that what ever becomes of his other corne. In the time of dearth the husbandman wil rather pinch his own belly, then have his ſeed-corne to be ſpent. So in times of common calamity, of common dearth, yet Gods care is over his ſeed; the Saints are (as I may ſay) Gods ſeed-corne to preſerve his name in the world, to other generations that are to come, he will not therefore have them deſtroyed. Seed is the moſt precious of the corne, which is moſt winnowed and made cleane, and ſo are the Saints, the cleane ones and the moſt precious ones. God perhaps doth winnow them and fanne them more than he doth others by the fannes and winnows of afflictions, why? becauſe they are his ſeed. Perhaps other corne that hath droſſe in it, the husband-man will give the fowles and the cattell that, he beſtoweth not much winnowing upon it, but the corne that is for ſeed he winnows that, he would not willingly have a dernell amongſt it. It may be thou complaineſt thou art more winnowed, more fanned then other men, perhaps thou art more precious in Gods eyes, thou art to be reſerved as ſeed, as the ſeed of the bleſſed. The wicked indeed they are ſeed too, but a corrupt ſeed, a ſeede of evill deers, Eſay, 1. the grand-father was an enemy unto God, yea the great grand-father, and the father, and the children after him continue enemies to God. And God in mercy unto his Church doth many times cut downe the wicked before they do ſeed too much. As you that have gardens, if they have weeds in them, and you ſee the weeds come up and grow to ſeed, you think then that it is time to pull them up, you will not ſuffer them to ſeed. God lookes upon many families and ſees wretched and ſinfull men as a ſeed of evil doers, and ſees they are ready to ſeed, and if they be not cut down ſuddenly there will be a wretched brood of wicked ones in ſuch a family.The wicked are corrupt ſeed. This is the reaſon of Gods ſuddain cutting down of many wicked families. But to come to the point that is 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 they have their day in which they ruffle it out, and they have all the doings. Saint Paul ſeemes to ſpeake of this in 1 Cor. 4. 3. he ſaith there that he did not paſſe for mans judgement, the word is, [non-Latin text not transcribed], for mans day. Now men have the day, they have all the bravery in the world, well ſaith Saint Paul, I doe not paſſe formans day, I expect another day, beſides mans day. I know not how it commeth to paſſe to be otherwiſe tranſlated, you tranſlate it judgement in your books, but in the Originall it is day, Man hath a day. As men have a day, ſo ſhall Gods Saints have a day too. Wee uſe to ſay many times when we ſee the Malignant party jocund and merry, ſurely they hope to have a day. My brethren be joyfull in the Lord, God hath a day for you, and a great day too, Great ſhall be the day of Jezreel. The beginning of Gods mercy to his people is called a day of ſmall things, Zach. 4. 10. and that muſt not be deſpiſed, Let no man deſpiſe the day of ſmall things. It was the beginning of the reformation and deliverance of the people of Judah from their captivity.1. But God hath a day of great things, and certainly that day ſhall be honorable. A day firſt in which the glory of God ſhall exceedingly appear, wherein God ſhal be (as I may ſo ſpeak with holy reverence) as it were in his robes: As we know Princes upon great dayes put on their robes, ſo the King of glory ſhall have a day for his people, wherein even he himſelf will put on his robes, Pſ. 102. 16. When the Lord ſhall build up Zion he ſhall appear in his glory. It ſeemeth while the Church is in affliction, while the witneſſes propheſie in ſack-cloath, God is as it were cloathed in ſack-cloath, In all their afflictions he is afflicted, but becauſe God hath a day, a great day to his Churches, he will reſerve his robes till then, and when that day commeth he will put on his robes, for when he ſhall build up Zion (ſaith the Text) then the Lord ſhall appeare in his glory. A great day it ſhall be for Jezreel, for the ſeed of the Lord. Secondly,2, It ſhall be a great day, for this day ſhall be the riches of the world. Marke that place in Rom. 11. 12, ſpeaking of the Jews, If their fall (ſaith he) be the riches of the world, and their diminishing the riches of the Gentiles, how much more their fulneſs? It was a rich mercy to the Gentiles when they were brought out of darkneſſe, and called into the knowledge of Jeſus Chriſt, here was riches to the world of the Gentiles: But God hath a greater day then that, for it is ſpoken here of a day that is to come, that is, their fall was 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. Yea Thirdly,3. That place Dan. 12. 2. opened, not underſtood of the generall reſurrection at the laſt day and why. Great ſhall be this day, for it ſhall be as a day of reſurrection from death to life: ſo Dan. 12. 2. Many of them that ſleepe in the duſt ſhall awake, &c. It is not ſpoken of the great reſurrection at the laſt day of judgement, for Firſt, It is ſpoken but of ſome that ſhall ariſe: Secondly, The greateſt glory 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 ſunne in the firmament, more and above the ſtarres. Yea, Thirdly, This that is here revealed to Daniel muſt be ſealed up as a great ſecret till the appointed time come; but for the Reſurrection at the laſt day that is no great ſecret, that they knew well enough, it is not as a ſecret to be ſhut up and ſealed from men till the time appointed come. But this Reſurrection here ſpoken of, it is to be ſealed up as a great ſecret that was not knowne in the world, nor ſhould be much knowne till the appointed time ſhould come. And then Laſtly, It was promiſed to Daniel in the 13. ver. that he ſhould ſtand up in his lot, as a peculiar and ſpeciall favour that God ſtould beſtow upon him. Now it is not ſuch a peculiar and ſpecial favour for a Saint to ſtand up at the great day, at the laſt day, this was a favour to Daniel as an eminent Saint, that he ſhould ſtand up thus in his lot. Therefore this Reſurrection is the ſame with this great day of Jezreel, wherein there ſhall be ſuch a glorious work of God in calling Iſrael and Judah together & the fulneſs of the Gentiles, that it ſhall be as the Reſurrection from death to life; ſo the Apoſtle calls it likewiſe in that Rom. 11. 15. What ſhall the receiving of them be but life from the dead? 4. Great ſhall be the day of Iezreel, for this ſhall bring refreſhing to all the Saints, this is the time of the refreſhing, Act. 3. 19. There ſhall be ſuch things then as will refreſh and revive the ſpirits of all the Saints. Yea, 5. It ſhall be the day of reſtitution of all things. Acts 3. 21. Vntill the times of reſt it [illegible: 1 word] of all things come, which God hath ſpoken by the mouth of all his Prop[illegible: 2 letters] ſince the world began. I know it is ordinary carryed by many another way, concerning the laſt day; but that it cannot be ſo, it appears, becauſe that then there ſhall not be the reſtitution of all things, but the annihilation of many things. Further, this ſpeakes of a reſtitution of all things, that was ſpoken of by the mouth of all the holy Prophets. Now the holy Prophets ſpake but very little concerning the day of Judgment, of another life to come, we reade but little of it in the Prophets; and therefore the Apoſtle in 2 Tim. 1. 10. ſaith, that life and immortality was brought to light through the Goſpel. Not but that it was known ſomewhat before, but it was very darkly known, there was very little ſpoken of life and immortality in the Prophets; But this ſpeaks of a time that all the holy Prophets ſpake of as an argument that was the general theame of them all. And indeed there is no argument whatſoever that is more general among the Prophets, then this great argument of this great day of Jezreel. Again, 6. A great day, for it ſhall be a new creation; a new heaven and a new earth ſhall be made when this great day of Iezreel ſhall come.6. Eſay, 66. 17. Behold I create new heavens and a new earth: And in ver. 18. if you obſerve it, you ſhall ſee what this new heaven and this new earth is: But be glad and rejoyce for ever in that which I create, for behold I create Ieruſalem are joycing, and her people a joy. Thoſe are the new heavens & the new earth that are to be created: and this is meant of the Church plainly, for the Text, ver. 21. ſpeakes of building houſes, and inhabiting them, and of planting vineyards, and eating the fruit of them, upon theſe new heavens & this new earths creation. And 2 Pet. 3. 13. Nevertheleſſe according to this promiſe, we looke for new heavens and a new earth, wherein dwelleth righteouſneſſe. Now where is this promiſe? This is uſually taken for the Kingdom of heaven hereafter. But where is this promiſe? We do not finde it any where but in that place I named before, Eſay, 65. Now it is apparent that promiſe doth ſpeak of an eſtate of the Church here in this world; and there is ſpoken of a new earth, as well as of a new heaven; if it were onely ſpoken of new heavens, it had bin another matter, but it ſpeaks of a new earth likewiſe, therefore meant of an eſtate in this world, a new creation of a new heaven and earth, that is, there ſhall be ſuch glorious things done by God, as ſhall manifeſt a creating power, as if God did now make new heavens and a new earth. 7. 7. Great ſhal be the day of Iezreel, for it ſhall be as another world, when this day cometh. Heb. 2. 5. 6. 7. 8. Vnto the Angels hath he not put in ſubjection the world to come, whereof we ſpeak. But one in a certain place teſtified, (this certain place is in Pſa. 104.) ſaying: What is man that thou art mindful of him, or the ſon of man that thou viſiteſt him? Thou haſt made him little lower then the Angels, thou crownedſt him with glory and honour, and didſt ſet him over the works of thy hands, thou haſt put all things in ſubjection under his feet. This is clearly interpreted of Chriſt, (as verſ. 9. and ſo on) that all things muſt be ſubjected to hi[illegible: 2 letters] man, What is man that thou ſhouldſt regard him? That is, that thou [illegible: 1 word] advance the nature of man ſo far as to unite it even to thy Son, and pi[illegible: 2 letters] things in ſubjection under his feet. This the Apoſtle interpreteth of Chriſt. But ſaith he, wee ſee not yet all things put under him, that time is yet to come, for, ſaith he, We ſpeak of things that concerne the world to come. Therefore (mark my brethren) there muſt be ſuch a time wherein all things, all creatures muſt be put under ſubjection to Chriſt, and this is in the world to come. Not in that world to come where the Saints ſhall raign gloriouſly in heaven, it cannot be meant of that, for the heavens muſt depart as a ſcroll, and many things ſhall then rather be annihilated, and the Kingdome muſt then be given up by Chriſt to God the Father, ſo the Apoſtle ſaith, 1 Cor 15. that is, when the Saints ſhall reigne gloriouſly with Chriſt in heaven. But here this place ſpeaks of a time when all creatures muſt come under ſubjection to Chriſt, and it is called the world to come, why? becauſe of the great change there ſhall be of things, it ſhall be (as it were) a new world. As we call this world from Noahs 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. 2. 5. God ſpared not the old world: And Chap. 3. 6. The world that then was being overflowed with water, periſhed. So this world that we live in is as the old world, and there is this day of Jezreel, in which there ſhall be ſuch a glorious change, all things being put in ſubjection under Chriſt, that it ſhall be as it were a new world, God hath 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.8. It ſhall 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. 65. 17. The former heavens and the former earth ſhall not be remembred nor come into mind; And ſo Jer. 3. 16. In thoſe dayes ſaith the Lord, they ſhall ſay no more the Arke of the Covenant of the Lord, neither ſhall it come to minde, neither ſhal they remember it; at that time they ſhal call Jeruſalem the Throne of the Lord, and all the nations ſhal be gathered unto it, to the name of the Lord, to Jeruſalem, neither ſhal they walk any more after the imagination of their evil hearts (mark my brethren) In thoſe dayes the houſe of Judah ſhall walke together, ver. 18. It is apparent that it is ſpoken of this great day of Iezreel; for now God ſaith he will gather Iudah and Iſrael together, and here he ſaith that they ſhall walke together, and that then former things ſhall be forgotten; they ſhall call Jeruſalem the Throne of the Lord; heretofore even the Temple it ſelf the glory of Jeruſalem was but as the place of Gods feet, and the Arke of God was but Gods footſtool. 1 Chron. 28. 2. It was in mine heart (ſaith David) to build a houſe of reſt for the Arke of the Covenant of the Lord, and for the footſtoole of our God; and Iſa. 60. 13. I will make Zion the place of my feet glorious. But now in this great day, Jeruſalem that was but Gods foot ſtool, the place of his feet, ſhall be Gods Throue; a great day certainly this ſhall be when all things ſhall be thus forgotten. In the laſt place, a great day, becauſe it ſhall be a day after which there ſhal be no night. And that you will ſay will be a great day indeed, after which the Saints ſhall be raiſed to ſuch a ſtate of proſperity and happineſs that ſhall never fall again, that ſhall never come to be darkened any more. The Churches here many times have had ſome little releaſe, they have had their dayes of peace for a while, but it hath ſoone grown to be night, and a diſmall night of darkneſs. But when this great day ſhall come it ſhall be a day that ſhall never have night, for ſo God promiſeth here to his Jezreel, to make it to be an eternal excellency, and to make Jeruſalem an everlaſting joy, and Dan. 2. 44. God ſhall in the dayes of thoſe Kings ſet up a Kingdom that ſhall never be deſtroyed, that is, the great day of Jezreel. The firſt thing that ſhall be done in this great day of Iezreel, ſhall be the deliverance of the Churches from wofull affliction which they ſhal be found to be in a little before. For ſo the Scripture tells us, Dan. 12. 1. that before this day there ſhall be a time of trouble ſuch as never was ſince there was a nation even to that ſame time, and at that time thy people ſhall be delivered. I might tell you much how ſome of the Ancients have ſpoken of this, that though it be a point that ſeemes to be ſomewhat ſtrange to us,Ego autem & qui ſunt per omnia orthodoxae ſententiae Chriſtiani, &c. yet it was one of the moſt ordinarieſt things that was known in the primitive times. It was then ſo generally acknowledged, that I remember Juſt in Martyr (who was but 30. years after Saint John) hath ſuch an expreſſion as this, There is no man (ſaith he) that is of the Orthodox faith in all things, but he doth acknowledge it. And Lactantius in his 7. book, cap. 15. 24. 28. and divers other chapters he ſpends in ſhewing the glory of this great day of Iezreel, but withall he ſhewes that a little before there ſhall be moſt grievous times that ſhal fall out, ſuch times ſaith he, as that all right ſhall be confounded,Vt jam noſtra haec tempora quibus iniquitas & malitia uſque ad ſummum gradi[illegible: 1 letter]m crevit, ſoe licia, & prope aurea posſint judicari. Si tum forte ſu[illegible: 1 letter]rint boni, undeque practae ſint ſcel[illegible: 1 letter]ratis, ac divexentur, ſoli autem mali opulenti ſint, boni vero in omnibus contumeliis atqùe in egestate, confundetur omne jus & leges peribunt, nihiltunc quiſpiam habebit, vi omnia posſialebunt. Lactant. l. 7. c. 15. the law ſhall periſh, no body ſhall know what is his own, the wicked they ſhal have the preheminence, & the Saints they ſhall be perſecuted, ſo that (ſaith he) though in this our time wickedneſſe is grown 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. Theſe expreſſions he hath, So that great times of affliction will be before that great day; and it is therefore called a great day, becauſe God appearing ſo gloriouſly in the deliverance of his Church at that day. The Scripture ſpeakes of wonderfull thing that God will do, and ſhew himſelf marvaylous as he did in the people of Iſraels comming out of Eg[illegible: 2 letters]t. Who knowes but that God now ſendeth abroad ſo much of the light of his Goſpel, and is ſo working in the hearts of men, and giveth us ſuch a time of reviving, and calleth home ſo many young ones as he doth purpoſely becauſe this great day is at hand, and becauſe before this day wee may have a day of diſmall darkeneſſe? and by this he will prepare people for thoſe times, God will have a great ſeed that he intends to be in the world, therefore ſo many young people are converted and are ſo forward, becauſe I ſay God meanes to prepare them by this light that we now have, for this ſeed, for this great day. And you that are young may expect to go thorow ſome difficulties & hardſhip before this great day comes, but be of good comfort, you may hope to live to ſee all the glory of this great day, and God gives you now time that you may lay up, and be fit ſeed for ſuch a glorious day as this, that you may not when ſufferings come, be found among the number of the fearfull ones, ſpoken of in Rev. 21. 8. that ſhal have their part in the lake which burneth with fire & brimſtone; Thoſe that through baſe cowardlineſs and complyance ſhall yeeld to baſe vile ſuperſtitious vanities ſhall be caſt out amongſt dogs when that great day comes. God now gives you a day that you may ſee the evil of ſuperſtitious vanities, that you may have truths revealed to you with more freedom then formerly, I ſay who knowes but this may be to prepare you for that darkneſſe that may come a little before this great day of Jezreel. Secondly,2. a great day in ſubduing the adverſaries of the Church. Though they ſhall come to have a great deale of power a little before; yet when that great day of Iezreel ſhall come, they ſhal be cert[illegible: 1 letter]inly all ſubdued & brought under. Rev. 19. 13. Chriſt when he ſhall come in this great day he ſhal have his garments dipt in blood, in deſtroying the wicked and ungodly, and Rev, 15. the Saints when they ſee the wicked deſtroyed as the Egyptians were in the ſea, the Text ſaith that they ſung the ſong of Moſes. What was this ſong of Moſes, but the prayſing of God for the deſtruction of their adverſaries in the Sea? God hath another Sea to deſtroy the wicked, and God hath a day for his Saints to ſing over the ſong of Moſes again, and eſpecially for the deſtruction of Popery. My brethren be not troubled to ſee Papiſts make a concourſe and flock together,Romannm nomen horet animus dict re, ſed dicamq[illegible: 1 letter]ia futurum eſt toll[illegible: 1 letter] tur de terra. Lactant. l. 7. c. 15 be not troubled at it, for when this day ſhall come, God will ſo order things that his adverſaries ſhall come and flock together, but it ſhall be that they may be deſtroyed, for God hath a great feaſt and a great Sacrifice, and he will ſacrifice them eſpecially. And therefore Lactantius that I ſpoke of before, and is one that lived 1300. yeares ſince, ſaith he (ſpeaking then of this day) I have a thing to ſay, but I even tremble to ſpeake it, but I muſt ſpeake it, and what was it? Romanum nomen (ſaith he) de terra tolletur; thoſe are his words, the Roman name ſhall be taken off from the earth. He in thoſe primitive times proph[illegible: 1 letter]ſied of the deſtruction of Rome. Perhaps though he did not ſee it ſo clearly, yet God might ſo order it, as though hee underſtood it not, God might intend it for theſe times. God will deſtroy the enemies of his Churches then. Yea. Ezek. 28. 24. there is a promiſe to the Saints that there ſhall beno more a pricking bryar, nor any grieving thorne of any that are round about them that deſpiſe them, & in another place God ſaith that he will take away the Canaanite out of the Land. Further,.3 the third thing that ſhall be done in this great day, is the glorious preſence of Chriſt among the Saints, let it be perſonall or what it will, wee determine not, but thus far we may confidently affirme that there ſhall be a more glorious preſence of Jeſus Chriſt among his people,Lect. 7, then ever yet was ſince the beginning of the world. Rev. 21. 22. The Lord God Almighty, and the Lamb, ſhall be the Temple of it: and Chap. 22. 3. 4. The Throne of God and of the Lamb ſhal be in it, and his ſervants ſhall ſerve him, & they ſhall ſee his face, and Ezek. 48. the laſt words of the Chapter, The name of that place ſhall be Jehovah-ſhammah, that is, the Lord is there. Fourthly, the glory that ſhall be put upon the Saints at that day, ſhewes it to be a great day. Glory ſhall be put upon them, firſt in regard of their admirable gifts & graces they ſhall be heightned and inlarged, the weake ſhall be as David, and they that are as David ſhall be as the Angel of God at that day. The bowing down of their adverſaries before them, The high eſteeme that they ſhall have, 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 higheſt place and dignity, ſhall call them up and honour them in that day, yea the Text ſaith, The Kings of the earth in that day ſhall came in, and bring their glory to the Church. Therefore it is apparent, that place Rev. 21. 24. cannot be underſtood of heaven, for it is ſaid, the Kings of the earth ſhal bring their glory, they ſhall not bring their glory to the Church, when the Church ſhall be in heaven. And fiftly, a great day it ſhall be in regard of the wonderfull change of all creatures,Terra aperiet f[illegible: 1 letter]cunditat[illegible: 1 letter]m ſuam, & ub[illegible: 1 letter]rrimas fruges ſua ſpont[illegible: 1 letter] generabit, rupes montium me[illegible: 2 letters]e ſudabunt, perrivos vina decurrent, f[illegible: 1 letter]umina lacte inundabunt, ominù natura Letabitur; erepta & liberata a dominio mali, & impietatis, & eroris; non heſtia per hoc tempus ſanguine alentur, non aves praeda ſed quieta & placid a crunt omnia. Lactant. l. 7. c. 4. glorious, fruitfull times, ſo I remember Lactantius ſpeaks of that time, that the rocks them ſelves ſhould iſſue forth honey and precious things; but that we cannot ſay, yet that there ſhall bee a wonderfull change of all things, and all creatures brought to a further happineſs (even the ſenſitive creatures as well as others) then they had before, the Scriptures are cleare euough in it. And literally we are to underſtand many Scriptures that tend this way concerning the fruitfulneſſe of the earth, and the outward 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 array; ſo when Chriſt his Bridegroome ſhall come and meet with his wife, with his Spouſe, all creatures ſhall be put into a new creſſe, ſhall have further glory. And laſtly, that which we have here in the Text, the multitudes of all nations and people that ſhall flock to the Church,Tun[illegible: 1 letter] qui erunt in corporibus vivi, non morientur, ſed per mille annes infinitam multitudinem generabunt, & evit ſ[illegible: 1 letter]boles eorum ſancta, & Deo charre. Lactant. ibid. that they ſhall be as the ſand of the ſea. But this I have ſpoken of before at large. Now put all theſe things together, and Great ſhall be the day of Jezreel. Yea, but ſhall theſe things be ſo? ſhall they be ſo? Though fleſh and blood may reaſon againſt theſe things, yet I may apply that place, Zach. 2. 13. Be ſilent, O all fleſh, before the Lord, for he is raiſed up out of his holy ha[illegible: 3 letters]tion. Fleſh may ſay, How can theſe things be? But let all fleſh be ſilent, for God hath made known in his Word, the great things that he intends to bring to paſſe. And Zach. 8. 6. Thus ſaith the Lord of Hoſts, if it be marvaylous in the eyes of the remnant of this people in theſe dayes, ſhould it alſo be marvaylous in mine eyes? ſaith the Lord of Hoſts. It may be applyed to this as well as the other. Theſe things may ſeeme marveilous to your eyes, eſpecially becauſe we have been but little acquainted with them, but they are not marveilons in the eyes of God. Yea we find it out of the Word that theſe things were to be kept hidden till the appointed time ſhould come, till we draw neerer to that great day; we are not to wonder why theſe things have not been opened unto us, for God tells us Dan. 12 that they were to be ſealed up even to the time appointed, and Rev. 10. 11. God telleth Iohn that he muſt prophe ſie again before the Kings of the earth, that is, before the time of the fulfilling of all things, that booke of the Revelation ſhall be made out as cleere as if Iohn were come to propheſie again before men. And we hope it is comming, becauſe God beginneth to let in light that way, and the morning ſtar ſeemeth to begin to ariſe. In Zach. 14. 6. you have mention of a day, that we may apply to the preſent day that we have now. And it ſhall come to paſſe (ſaith the Text there) that the light ſhall not be cleere nor darke, but it ſhall be one day which ſhall be known to the Lord, not day nor night, but it ſhall come to paſſe 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; & ver. 9, In that day ſhall there be but one Lord, and his name one; and then ver. 20. In that day ſhal there be upon the bels of the horſes holineſs to 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 ſpeakes of a glorious day that is a comming, but yet in the beginning of it is juſt like ſuch a day as we have now for the preſent, wherein the light is neither cleere nor darke: It is true, not long ſince it was darke, now this darkeneſſe beginneth to be a little diſpelled, but it is not cleere yet, many things for the preſent darken the light, and there is oppoſition and many dampes upon the hearts of Gods people, and things go not o[illegible: 2 letters]s we deſire; but bleſſed be God it is not night with us, though it be not [illegible: 1 word] day it is not darke as it was, though it be not as cleere as we deſire; therfore this is now a day which is neither cleer nor darke, but even as it were twilight. Well but it ſhall be one day that is one ſpecial day, and indeed it is our day now, it is the greateſt day that ever yet England had. It ſhall be one day which ſhall be knowne to the Lord, a day wherein the Lord hath great thoughts and purpoſes to do great things, and certainly this our day is known to the Lord, great things God is about to do for his Churches, & laying 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. What a ſtrange expreſſion is here? It ſhall be a duskie cloudy day all day, and then a man would thinke that at evening it ſhould be quite dark, what to be cloudy at noone and to be darkiſh at three or foure of the clock in the afternoone, what then will it be in the evening? ſurely then it muſt needes be more darke: No, though it be not cleere now, though it be a cloudy day and part of it darke,In the evening time it shal be light. yet at the evening time it ſhall be light: When it ſhall be leaſt expected to have light, and when we ſhall moſt feare darkneſſe, when wee ſhall be ready to conclude, O our day is gone, once indeed God did bring a day to England, a comfortable day though it was a little darke, yet there was a glorious light in compariſon of what we had before, but now it is grown towards evening, the evening begins to ſhut upon us, we looked for light but behold darkneſſe. Perhaps many will be complaining, if they ſee things go on with any difficulty and oppoſition they will be ready to have their hearts ſink within them, and to cry out, now our day is gone and the evening is comming, & we muſt look for darkneſs, yea and feare a diſmall darkneſſe. Now my brethren, be of good comfort, for at evening time it ſhall be light; when we think it ſhall be evening, when it is moſt unlikely to be light, then ſhall the light of the Lord breake forth moſt gloriouſly: For whenſoever this day of Iezreel commeth, there muſt be ſuch a glorious work of God as may magnify his name before the eyes of all men, and therefore at evening it ſhall be light. And in that day living waters ſhall go out from Jeruſalem: We have had ſome drops of living waters in this our day, but there is a day a comming wherein living waters ſhall even flow out of Jeruſalem. Now to winde 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, that ſpeaking of the Sabbath, that the Jewes might kindle no fire upon their Sabbath, becauſe that reſt was to ſignifie the reſt of the Saints, he applyeth it thus: That was (ſaith he) a type that there is ſuch a time of reſt for the Saints, that they ſhall be delivered from all fiery tryals, all their afflictions ſhall be gone and taken away: Great ſhall be the day of Iezreel. The conſideration of this (me thinks) might be a ſtrong argument to draw in all people to the wayes,Exhor[illegible: 1 letter]at. to come in to embrace godlineſs, to joy[illegible: 1 letter]e with the Saints. to the love of godlineſſe and Religion; to come and joyne with the Churches in appointing Chriſt head over them. All you wicked ones that hath forſaken the Lord hitherto, come in & joyn now, and ſubmit unto Jeſus Chriſt as your Head, for great ſhall be the day of Iezreel. There is a great day for the Church of God, a day of glory, a day of abundance of wonderfull mercy of 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 better of it: ſhall have the day of all the world, let the world ſtrive againſt them what they can. Every man deſires to follow the ſtronger party and to cleave to that: would you cleave to the ſtronger part? Cleave to the Saints of God, to the Church, for certainly it is the ſtronger part; It is a going up, it is riſing, and will riſe more and more till it be riſen unto the heighth. Though there be ſome oppoſition, yet it is ſuch as ſhall make the glory of the day ſo much the more. Thoſe men that [illegible: 1 word] ſhall ſtand to pleade for Antichriſt, and to oppoſe the work that God is about, certainly they are men borne out of time, borne in an ill hour. Your Papiſts and ſuperſtitious people that heretofore ſtood for that way, they proſpered in their way, becauſe the day of God was not ſo neare, but the day of his patience in permitting Antichriſt to continue, was then. But doeſt thou come now? what ſuperſtitious now? what oppoſing the work of God now? when God is comming out to fight againſt Popery and ſuperſtition, when God is about to do ſuch great things for his Churches as he certainly is, Thou fighteſt againſt God, and God will fight againſt thee, and thou ſhalt be throwen upon thy backe, Thou art borne in the worſt time that poſſibly could be, worſe then all the adverſaries of the truth in former times. And if there be ſuch a day, let us be willing to ſuffer for a while, let us be willing to mourne for the Churches a while in that way of mourning that God calls us unto, for there is a recompence comming, glory enough comming even in this world. There is a time of triumphing, let us be content with our warfare here for a while. Thirdly, Let us ſtudy theſe things. Theſe things are uſefull for people in theſe times to look into, to ſearch into theſe truths of God, that ſo they may be the better prepared to meet Chriſt their Bride-groom when he cometh. Marke that place, Ezek. 40. 4. It is ſpoken of the glorious times of the Goſpel, eſpecially of theſe times I am ſpeaking of; where God ſaith to the Prophet, Behold with thine eyes, and heare with thine eares, and ſet thine heart upon all that I ſhal ſhew thee. And what did God ſhew him? hee ſhewed him the meaſure of the Temple and all the glorious things that there ſhould be in the Church in future times. So I ſay to you my brethren concerning that I have ſpoken of the great day of Jezreel; behold with your eyes, look into Gods book and ſee what is ſaid there (for I have named but little) and heare with your eares, and ſet your hearts upon what hath been ſet before you. So in Iſa. 41. 20. You have a place ſomewhat like this, ſpeaking of the mercies of God to his Church in latter times, ſaith the Text, That they may ſee, & know, and conſider, and underſtand together, that the hand of the Lord hath done this, and the Holy One of Iſrael hath created it. Mark how one word is heaped upon another, that they may ſee, & know, and conſider, & underſtand what God would do for his people. And when God came to reveale the glorious things he intended for his Churches in future times in the book of the Revelation (which is the ſpecial book that declareth this unto us.) Mark how the Lord beginneth; It is ſaid that God gave this firſt to Chriſt; ſecondly Chriſt to the Angel, thirdly the Angel to Iohn, and then there is pronounced a blesſing to him that reads and hears the words of this propheſie and underſtands it. What a ſolemne way of bleſſing is here! There is not ſuch an expreſſion in all the book of God: where have you a bleſſing ſo ſolemnly proclaimed to the reading and hearing of any of the bookes of God as to that book? Therefore though they are things that ſeeme to be above us, yet certainly God would have us to inquire into theſe things. It is the fruit of the purchaſe of the blood of Chriſt to open theſe ſeales. Rev. 5. 9. we reade that there was no man in heaven nor in earth that was able to open the book and to looſe the ſeales thereof, only the Lambe that was ſlaine and that hath redeemed us unto God by his blood, he was onely worthy to open the ſeales. It is a fruit I ſay of the ſlaughter of Chriſt & of his blood, and therefore cry to him for the opening theſe things to thee. And though thou beeſt very weake in regard of parts, and thinkeſt with thy ſelf, How can I underſtand ſuch things as theſe? know that it is Chriſt that through his blood comes to open theſe ſeales, and ſeeing it is a fruite of his blood, it is no matter whether thou art weake or ſtrong if he come to open them to thee: as Ier. 13. 2. ſaith God to the Prophet. Call unto me and I will ſhew thee great and mighty things which thou knoweſt not; ſo I ſay to you, be a praying people, call upon God and he will cauſe you to underſtand great and excellent things that you have not known. And (my brethren) ſeeing theſe things ſhall be thus, O what manner of perſons ought wee to be? how heavenly? our hearts ſhould riſe up from the earth, ſeeing God intendeth to do ſuch great things for his people. As it is Iſa. 60. Ariſe, ariſe, ſhake off thy duſt, for the light is come and the glory of the Lord is riſen upon thee, So I may ſay to the Churches now, Ariſe ariſe ſhake of the duſt of your earthly affections, for the light of God is now ready to ariſe upon you; Now ſur ſum corda, now lift up your hearts above the things of the world. VVee reade in Rev. 4. of the foure living creatures that appeared unto John, the firſt was like a Lyon, and the ſecond like an Oxe, and the third had a face as a Man, and the fourth was like a flying Eagle. They are (according to the interpreta[illegible: 1 letter]ion that reverend Brightman gives) to ſet out unto us the foure ſtates & conditions of the Church. The Primitive times were Lyon-like for their valour: the ſecond age like an Oxe to beare the burthens of Antichriſt, the third had a face as a man, that ſtood for their liberties and would not be under ſuch ſlavery, and they are but times: and then the fourth as an Eagle that ſored 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. And let us all prepare for the Bride groome againſt his comming. How ſhall we prepare? The cloathing that then ſhall be, ſhall be white linnen, which is the righteouſneſſe of the Saints. That great Doctrine of our juſtification by the righteouſneſſe of Chriſt ſhall be the great buſineſſe of that day, in which the glory of the Saints ſhall much conſiſt, and 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 righteouſneſſe of Chriſt afore-hand, for that is like to be our clothing at that day, that is the white linnen of the Saints which ſhall be their glory. Let us prepare our Lamps and keepe them all burning and ſhining, the oyle not onely of ju[illegible: 3 letters]cation, but ſanctification, active, ſtirring in our hearts, that ſo we may [illegible: 1 word] to entertaine the Bride-groom whenſoever [illegible: 1 word] [illegible: 1 span]. And all of you labour now to inſtruct your children in the knowledge of God and of Chriſt, bring them up in the feare 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 this great day, yet they may live to ſee it; therefore catechize them, and inſtruct them, and drop into them thoſe Principles that may fit them for the meeting of JESUS CHRIST their Bridegroome, To conclude all. Let us be all praying Chriſtians. It is that which is charged upon us in Iſa. 62. 6. All you that make mention of the Lord, keep not ſilence and give him no reſt, till he eſtabliſh, till he make Jeruſalem apraiſe in the earth. God hath a day to ſet up Jeruſalem as the praiſe of the whole earth, Oh be praying, praying Chriſtians every one of you, and give God no reſt till he effect this. And remember God of all his promiſes, ſearch the Prophets, ſearch the book of God, and urge God with his promiſes to the Church in this way. And you that are the weakeſt, be not diſcouraged in your prayers, and you may be a meanes to further and haſten this great day of Jezreel. Pſal. 102. 17. The Pſalmiſt had ſpoken before of Gods building up Zion, and certainly that Pſalme is a Propheſie of the glorious times of the Church that ſhall be, marke what the Text ſaith, The Lord ſhall regard the prayer of the deſtitute, and ſhall not deſpiſe their prayer; ſpeaking of thoſe that ſhall live in thoſe times a little before this day of Iezreel ſhall be, The Lord ſhall regard the prayer of the deſtitute: the word that is tranſlated deſtitute, [non-Latin text not transcribed] it ſignifieth in the Hebrew, a poor ſhrub in the wilderneſſe, a poor ſhrub that the foot of every beaſt is ready to tread downe, and that poore ſhrub that perhaps is deſpicable in the eyes of the world, and deſpicable in his own eyes, yet ſaith the Text, the Lord ſhal regard the prayer of that poor ſhrub. Is there ever a poor ſhrub though never ſo deſtitute, ſo deſpicable in the eyes of the world or in thine owne eyes? yet be thou a praying Chriſtian, a praying ſoul, praying for thoſe things, and God will regard thy prayer, he will not deſpiſe thy prayer. Perhaps thou art ready to deſpiſe thy prayers thy ſelf, but God will not deſpiſe them, let all our hearts be lifted up, and let us all cry with the Church, Come Lord Jeſus, Come quickly. O let this day come, for great ſhall be the day of Jezreel.