An Exposition of Hosea 1-3, Chapter 1 · Lecture 5

An Exposition of Hosea 1-3 · Chapter 1 · Lecture 5

p. 84The 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 onelyonly 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 p. 85upon 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 p. 87ſome 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 onelyonly 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 onelyonly 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 onelyonly 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 p. 86know 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly that they ſhall be ſo; but that they ſhall be accounted ſo.Mat. 5. 9.Matt 5:9 Bleſſed are the peace-makers for they ſhall be called the children of God, This is a blesſing not onelyonly 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

p. 88The 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 foreign, 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, …. …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 153Rom 8:153And 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 p. 89the 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 p. 90Organs and the like, and therefore hee ſayes, they were not in uſe in the Church.foreign. 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 onelyonly 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 … the living God in reference to his Church… 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 p. 91that 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… 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…. 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 onelyonly 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 p. 92lively 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, foreign.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. 18.2 Pet 1:4Eph 4:18It 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 p. 93active 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. 5.1 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, … muſt be ſolid, firme, and ſubſtantiall in our activeneſs; and again, that when we are ſolid, firm, and p. 94ſubſtantiall, 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 …h the bitterneſſe of their ſpirits one againſt another! A Lutheran is p. 95ſcarce 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, p. 96ſo 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 … the Churches of God where there is this … here is God commanding bleſſing,The … of the Churches …. that … powerfully; commeth efficaciouſly, and blesſing of p. 97life, 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. foreignThe 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… 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 … under one head, and they ſhall have peace, for certainly that is the… … of the holy Ghoſt here.

Secondly,2. They ſhall agree in one, not only when they are multitude, p. 98but 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 onelyonly 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… …o, though they be baniſhed out of their countrey, and put … …remities, and endure ſore afflictions for … …ch of unity with them at all, though … things they have cauſed many … …. This is no breach of unity with them.

p. 99But 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. 9Mark 5:8Mark 5:9they 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. …. Thine eyes ſball ſee Jeruſalem a quiet ation habit. O that our eyes migh… … bleſſed … behold Jeruſalem a quiet habitation, then we ſhould be will … hold Simeon to ſay, Lord now letteſt thou thy ſervant depart in peace, for mine eyes have ſeen thy ſalvation.

p. 100Marke 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 onelyonly 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 … will make them be at peace and unity, or they ſhall ſma… … pull them together by Law. This will not do it, … for the accompliſhing of this great thing. Ier. 33. 3. Thus …, Call unto me and I will anſwer p. 101thee, 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 … and diviſions among the people. It is true, people that are in the darke … and quiet together, as it is ſaid of the Egyptians, when they were in the darke for thoſe three dayes together, p. 102they 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 … wait upon thee till thou ſhalt reveal it, & in the … and not make diſturbances in the places vvhere I come, but pray, … for light, and that thou wouldſt incline the … of my brethren unto me, … they may not have hard thoughts of

p. 103Do 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. foreign 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 … 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.

p. 104All 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;foreign. 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 onelyonly 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,foreign …micus …aro, ſed …agis amica Vetas. Potius quam aliquid regno Chriſti & gloriae ejus decadat, ruat non solum pax, ſed … & 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 …lded together, there is a peace amongſt them: yet though th… be folded …gether, they ſhall bedevoured, they ſhal be … diviſion that comes by truth, is beter then the union that comes by … a noble ſpeech of Luther, Rather then any thing ſhould fall of the Kingdome of Chriſt and his glory, let not onelyonly peace …, but let heaven and earth goe too: ſo wee ſhould love peace,