An Exposition of Hosea 1-3, Chapter 1 · Lecture 2

An Exposition of Hosea 1-3 · Chapter 1 · Lecture 2

p. 17The 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 onelyonly that they had committed whoredome, but muſt tell them in this way, he muſt goe and p. 18take 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…catiane … 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…. 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…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.

p. 19But 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, onelyonly 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 p. 20in 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, p. 21and 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… quaſi ad alterium ſe foreign 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,foreign. Ezek. 22. 3. Idolaters think their way of idol-worſhip p. 22to 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.Hos 4:11ſaith 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 p. 23name: 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 …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. foreign

He tooke Gomer the daughter of Diblaim.

The word Gomer, here, commeth from a word that ſignifieth perficere, p. 24and defi…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 p. 25to 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, p. 26if 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 …?

p. 27You 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 … 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…rein … 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 p. 28but 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 … of God.

p. 29Fourthly, 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 … uſe of men… 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… 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.

p. 30We 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…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, foreign.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.

p. 31It 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.foreign. 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…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. 10to 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…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 p. 32ſame 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 … 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…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…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 p. 33curſe 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 23.2 Kgs 10:362 Kgs 10:132 Kgs 10:1 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 p. 34of 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. 22Gen 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.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 p. 35one 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.foreign 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 p. 36hath 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 onelyonly 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 p. 37weapons, 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 p. 38was 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 p. 39bee 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.