An Exposition of Hosea 1-3, Chapter 1 · Lecture 4

An Exposition of Hosea 1-3 · Chapter 1 · Lecture 4

p. 60The Fourth LectureIune 20. 1642.

HOSEA 1. 8. &c.

8. Now when ſhe had weaned Lo-ruhamah, ſhee co…ceived and bare a ſonne.

9. Then ſaid God, call his name Ly…ammi, for you are not my people, and I will not be your God.

10. Yet the number of the children of Iſrael shal be as the ſand of the ſea, which cannot be meaſured nor numbred, &c.

THe laſt day was finiſhed the ſignification of the name of the ſecond childe of Hoſea, Lo-ruhamah.

We now come unto the weaning of it, and the begetting of the third, Lo-ammi.

When ſhee had weaned Loruhamah.

We doe not reade of the firſt child Jezreel that it was weaned; but the ſecond childe Loruhamah that was weaned, p. 61before the third child Loammi was conceived.Lect. 4. What is the meaning of this?

There is much of Gods minde ſhewed unto us even in this very thing that we ordinarily let ſlip and paſſe over.

The reaſon is, becauſe this ſecond childe Loruhamah was to ſignifie unto the people of Iſrael their carrying out of their own Countrey into captivity into Aſſyria: It was to ſignifie to them that they ſhould be weaned from the comforts and delights that there were in their owne Countrey; they ſhould be taken away from their milke and honey that they had there; and be carryed into Aſſyria, and be there fed with hard meate, even with the water of affliction and the bread of affliction. The firſt childe did but ſignifie their ſcattering, eſpecially in regard of their ſeditions amongſt themſelves. But the ſecond childe ſignified the carrying away all of them wholly into captivity from their own Land,Vaticiantur hic dura ut deſti. uantur verbo Dei prophetiis & gratiis. Vatab. in loc. Therefore the ſecond childe is weaned, Cibis ſuſtent abitur immundis, So. Jerome hath it, They ſhould be carried amongſt the Gentiles, and be fed with unclean meat, they ſhould be deprived of propheſie, and of the milke of the word, and of the ordinances that they enjoyed, So Vatablus.

Ordinances are as the breaſts of conſolation, out of which the people of God ſuck ſoul-ſatisfying comforts. So you have it, Eſay, 66. 11. That you may ſuck and be ſatisfied with the breaſts of her conſolations, that you may milke out and be delighted with the aboundance of her glory. And Cant. 1. 4. We will remember thy loves more than wine: Memares uberum tuorum supervinum.The old latine hath it, Wee will remember thy dugs above wine; and ſo the words will beare. Theſe people ſhould be deprived of thoſe dugs and breaſts out of which they had ſucked much ſweetneſſe before, even deprived of all comfort in God. Gods people hang upon God, and ſuck comfort from him, even as the infant upon the mothers breſt, and ſucks ſweetneſſe, and comfort, and nouriſhment from thence.

This expreſſion then of weaning the childe, implies theſe two things.

Firſt,Obſer. That the enjoyment of the comforts of a ſweet native ſoile, ſpecially where there are any ordinances together with it, is a very great bleſſing of God;The ſweetneſs of the comfort… of a native ſoile. and the being deprived of it is a great affliction, yea to ſome it comes as a curſe. The very ſucking of the ayr of a ſweet native ſoile (and eſpecially ſuch a comfortable ſoile as we have here in England) is certainly a great bleſſing from the Lord. Thoſe that have been deprived of it, and baniſhed away, have been more ſenſible of it than any of you who alwayes have enjoyed it. Many have laine ſucking at the ſweetneſſe of this our Engliſh ayr, and at the comforts that there have been in their accommodations, ſo long, till they have ſucked in that which (if Gods mercy had not prevented) would have proved to have been poyſon to them to have baned their ſoules. But I ſpeak not of all, I make no queſtion but there have beene many of Gods dear ſervants that have tarried in their native ſoile, and kept the uprightneſſe of their hearts and conſciences as cleare as others that went away. It is true, the comforts of a native ſoile are ſweet, but except we may p. 62enjoy them with the breaſts of theſe conſolations (or Ordinances of the Church) they are notable to ſatisfie the ſoul: yea, except we may ſuck out ſuch milke of theſe breaſts as is ſincere milke, and not ſoiled nor ſowred by the inventions of men, better a great deale that we were weaned from all the ſweetneſſe and accommodation we have in our native ſoile by the mortifying of our affections to them, then that God ſhould weane us from them, by ſending of us into captivity, or by giving the adverſary power over us, or by making the Land too hot for us. But that for the firſt.

Again,2. in that this childe was weaned, and by the weaning was to ſignify their being carried away out of their own into a ſtrange Countrey; this expreſſion implies thus much. That it is an evil thing for a childe to be taken from the mothers breſt too ſoone, and ſent away to be nurſed by others. The expresſion doth fully imply this, for it is to tell us the evill condition of the people, that they ſhould be taken from their own, and ſent to another Countrey: This their affliction is ſet out by a childes being taken from its owne mothers breſt; it could not expreſſe what it intended, except it were to imitate thus much unto us, that it is an evil thing for a childe to be taken from its own mothers breſ….

It is unnatural then for mothers out of daintineſſe, and curioſity to deny the fruit of their wombes,Mothers muſt nurſe their children. the comfort of their breaſts. It is true, in time of weakneſſe and danger, when it may be dangerous to themſelves and the childe, God permits it. But when it is meerly (I ſay) out of daintineſſe, and curioſity, certainly it is an evil that is againſt nature it ſelf. Hannahs care of her ſonne Samuel, is recorded by this, & it is mentioned by the holy Ghoſt, in her commendation, that ſhe gave him ſuck. 1 Sam. 1. 23, The woman abode and gave her ſonne ſuck untill ſhe weaned him, ſaith the Text. It is ſaid of the Oſtrich, Iob. 39. 16. That ſhe is hardned againſt her young ones as though they were not hers; and this Oſtrich is reckoned among the fowles that are unclean: And Lam. 4. 3. Even the ſea-monſters draw out their breaſts, they give ſuck to their young ones, yet the daughter of my people is become cruel, like the Oſtridges in the wilderneſſe, more cruel then the very ſea-monſters themſelves, that draw out their breaſts and give ſuck to their young ones.

The inſtruction of the ſon belongeth to the father, the nurſing of the ſon belongeth to the Mother.… Nun e…dire pa…ris eſt, …n…rire matris.

The Mothers milke is the moſt profitable and wholeſome for any one, (ſaith Plinie) except it be in ſome extraordinary caſe. We read in 2 Tim. 3. 3. that in the latter day, when evil times ſhould come, ſome ſhould be without natural affection: that foreign, that is here ſpoken of, is the affection of the parents to the children,…utilifimum eui que maternum. Plin, l. 28. c. 9. as well as of the children to the parents.

But enough of this; if not too much, to ſuch that are ſo pleaſed with their curioſity and daintineſſe (the children of their own fancies) that they neglect the fruit of their wombes & natures duty to the children of their bodies.

But further obſerve here,foreign. That the Lord ſtaies for the weaning of the child, p. 63he ſtaies till Lo-ruhamah was weaned before Lo-ammi was conceived. And there is much to be known in this.

Why doth God ſtay?

This is to ſhew the great patience of God toward his people:Queſt. Anſ. For God was now about to reject his people utterly, from being his people, God was about to come with the height of his wrath, to declare that they were no more his people; and here God makes a ſtop, ſtays till Lo…ruhamah was weaned, I have read of the Jewes, that their manner was to be a long time, three yeeres ſometimes, before they weaned their children. God then it ſeemes ſtayed long here, before he would have the third childe, (that is Loammi) born, before he would come with that dreadful ſentence, you are not my people, and I will not be your God. Firſt when Jezreel was born, then they are ſcattered up and down, yea but they are not all carried away captive yet: Then Lo-ruhamah is born, and then they are gone, carried away captive, never to return again. But for all this, God may yet own them in their captivity; This is not ſo bad as for God to ſay I will have no more to do with you as my people; Lord though we be under affliction, under the power of our enemies, own us ſtill, acknowledge us to be thine, though we be in the fiery furnace, yet let us have thee to be our God, No (ſaith God) you shall not onelyonly be ſcattered, but you shall be all carried away captive, and I will not own you neither, I will caſt you off, you shall not be my people, neither will I be your God. Now before this God makes a ſtop.

Hence obſerve firſt.

That God ſtops in his anger for a while as long as he pleaſeth.Obſ. foreign God is called, Nah. 1. 2. The Lord of anger, ſo are the words, though tranſlated otherwiſe. We may apply it at leaſt thus, God is the Lord of his own anger, he can let it out as far as he will, he canſtop it when he will, he can command it to come in when he pleaſeth.

It is not ſo with us; our anger, our pasſions are Lords over us; if we once let our anger our pasſions ariſe, we cannot get them down againe when we would, we cannot ſtill them when we pleaſe; if we let our affections run, we cannot call them in when we will, but are ſometimes ſlaves to our own pasſions,Power over pasſions. and they lord it over us.

This is that frame of ſpirit that we ſhould all labour for, to be like to God, though angry, yet ſin not, ſo as we can ſtop when we will, and command our anger as we pleaſe. As it is ſaid of God, that he ſayes to the proud waves, Hitherto ſhalt thou go & no further: Oh that we were able to ſay to thoſe proud waves of our pasſions,Hoſ. 11. 8.Hos 11:8 Hitherto are you gone, but you ſhall goe no further!

Againe,Churches not too ſuddenly to be rejected. mark here, God ſtoppeth in his anger for a while. When this dreadful judgement was come to be executed, God is even ready to ſay (as he ſaith afterward in this Propheſie) How shall I give thee up? Oh Ephraim? How shall I deliver thee, O Iſrael? Teaching us thus much,

That thoſe that have been once the people of God muſt not be ſuddenly rejected from being Gods people: but when we are about any ſuch thing, p. 64either to reject any particular man or woman (who have made profeſsion of Religion) from being Gods, or to reject a Church from being Gods; we had need make a ſtop, we had need pauſe, we had need examine the matter very well; yea and when we have examined, and are ready to doe it, to make a ſtop againe, and to bethink our ſelves what we doe. We muſt not be too ſudden in rejecting thoſe that have been once the people of God. from being the people of God now: It is Gods way you ſee here.

Many men are too haſty in this point, in rejecting both particular ſervants of God, and particular Churches from belonging to God, aſſoone as they ſee ſome few things amiſſe in them, eſpecially if there be any thing groſſe, preſently they are no Churches at all, they are altogether Antichriſtian, they belong to the Beaſt; and ſo while they ſtrike at the Beaſt, they wound the Lamb. Certainly there is to be acknowledged much of Chriſt, not onelyonly in particular Saints, but in regard of the Church Ordinances of many particular congregations in England: we muſt take heed therefore of too ſudden rejection of them from belonging to God, to be his people in that way of Church fellowſhip.

We come now to the conception of the third childe. It was a ſonne, and his name was Lo-ammi. The ſecond childe a daughter, but the third a Son: What is the meaning of this? I told you (the laſt day) that by the ſecond childe was noted the ſtate of the people at that time, that it grew weaker and more effeminate: weaker in regard of their outward ſtrength, and more effeminate in regard of their ſpirits: And that I made good to you out of the Hiſtory of thoſe times in the book of the Kings. Well, but now it is a ſon, what doe they grow ſtronger then before, now they are come neerer to deſtruction then before? Yes, though neerer to ruine and deſtruction, and more heavy wrath then they were before, yet they get up a little ſtrength before that time: Therefore the third childe is a ſonne. Concerning the ſtrength that this people had got at this time, a little before this their utter rejection, upon which their ſpirits were raiſed, you ſhall finde the Hiſtory of it in 2 Kings 17. 4. where you have a declaration of the ſtate of the ten Tribes then when Lo-ammi was borne; for the Text tells us, that they began to joyne in confederacy with the King of Egypt; and ſo whereas formerly they had done homage by preſents to the King of Aſſyria, now being confederate with the King of Egypt, they refuſed to bring any more preſents to him; they begin now to be a jolly people, and hoped to caſt off that yoke of bondage under which they were in regard of the Aſſyrians.

God ſometimes letteth men,Obſerv. and Nations, and Churches to riſe a little out of their affliction, before their utter ruine: he gives them a little reviving, they have a little lightning before their death. Many men think themſelves in a very good condition, if having been in affliction, their afflictions doe begin once to abate, and they begin to get a little up; now they think they are ſafe, and they are ready to ſay with Agag, Surely the bitterneſſe of death is gone, 1 Sam. 15. 32.1 Sam 15:32ſurely the worſt is paſt. But you may ſometimes be recovered, p. 65when God intendeth you ſhould be ſuddenly rejected. Many may be preſerved from ſome judgements, becauſe they are reſerved to greater judgments. The Lord hath begun indeed to give us in England a little reviving, a little ſtrength to enable us to riſe againſt the oppresſions of our Adverſaries, thoſe cruel oppresſions. But let us not be ſecure, notwithſtanding this; for though we have ſome little reviving, if we follow not God on in the way of humiliation and reformation, this our little reviving may be but a lightning before our death.

And yet further, it is very obſervable, when the condition of Iſrael was at this time when God was about to ſay, Lo-ammi, they are not my people; what it was not only in regard of their ſtrength, but what it was in regard of their ſins. For you ſhall finde (if you examine the Hiſtory) that the people of Iſrael were at this time ſomewhat better then they had been before: not only had gotten ſomwhat more ſtrength, but they were ſomewhat better in regard of their ſins then they had been; Imeane they had leſſe ſins then they had before: yet now God is ſaying to them, Lo-ammi, You are not my people. And for that obſerve, 2 Kings 17. 2. if you reade that Chap…, you ſhall finde that the very time of the utter rejection of Iſrael was in the dayes of Hoſhea, and the Text ſaith, He did evil in the ſight of the Lord; the King in whoſe dayes they were ſo rejected, did evil in the ſight of the Lord, but not as the Kings of Iſrael that were before him. He was not ſo bad as the former Kings of Iſrael, and yet in his dayes there comes utter deſtruction upon Iſrael. Yea and as the King was not ſo bad then as others before him; ſo it may ſeeme the people were not ſo bad as in former time, for ver. 9. the Text ſaith, That the children of Iſrael did ſecretly thoſe things that were not right, againſt the Lord their God. Indeed they were ſinful, but their ſinfulnes was ſecret, they did not ſin with ſuch an open impudent face, as it ſeemed, as heretofore. Yet in this Kings time, and when theſe people were thus, commeth their utter ruine.

What may we learne from hence?

This, That ſometimes when there are greater ſinnes, patience ſtayes judgement;Obſer. and yet afterward when a people ſeeme to be in a better condition, not onelyonly in regard of their outward ſtrength,When ſins ſeem to be leſs then be fore, yet then judgements may come. but then in regard of their ſins too, yet then God cometh with his wrath upon that people.

Let us not flatter our ſelves, although we can ſay that ſome things here amongſt us are not ſo bad as heretofore they have beene. Suppoſe there be ſome partial reformation, this is not ground enough to ſecure us. We cannot reaſon thus, Why heretofore the Land was more ſinful then now; and the Governours were more oppresſing then now, there hath been (thanks be to God) much reformation. This is not enough, we may be neerer the foreſt miſery at this time (if our reformation be not a through reformation) then we were before. And the reaſon is this becauſe God when he comes againſt a Nation, he doth not onelyonly come againſt it for the preſent ſins that they are actually guilty of at that time, but to reckon with them for their ſins comited p. 66fore, though the judgement falls out to be inflicted juſt at that time. It may be a concourſe of many paſſages of Gods providence might ſo fall out as might ſu…e with Gods ends, that the deſtruction of this nation ſhould be at this time rather then before, yet the nation not more ſinful then before, but to fulfill other paſſages of providence that God intends; and then he comes to reckon with them for ſins that were along time ago committed, & for their preſent ſinnes altogether. As hee doth ſometimes with particular perſons: perhaps they have been drunkards, unclean, wicked, 20. yeers agone, God hath ſpared them, afterward upon ſome leſſer ſins, God may take advantage to come againſt them for all their other ſins together. We uſe to ſay, It is not the laſt blow of the axe that fells the oak,Vltimus ictus non dejicit queteum. perhaps the laſt may be a weaker blow then any of the former, but the oake was a felling down all the while before, the other blowes made way for the felling of it, and at length a little blow comes and doth it. So our former ſinnes may be the things that make way for our ruine, and then at length ſome leſſer ſinnes may do it.

You that have been guilty of groſſe ſins, take heed of ſmall ſins; for though God hath pared you when you were guilty of great ſins, do not ſay that he will ſpare you now you commit leſſer ſins; but at this time of committing leſſer ſins, you may be called to an account for groſſer. Did you never know a houſe ſtand out againſt many ſtrong and bluſtring winds, yet afterward ſome little puffe of wind hath tumbled it down? So it is with Nations and people that ſomtimes ſtand out (through Gods patience when their ſins are groſſe and vile, & afterwards upon ſome leſſer ſins they are utterly undone.

VVhat is the name of his ſon?Queſt. Anſ.

The name of this ſon is Lo-ammi, and the word ſignifieth (as it is interpreted here by God himſelfe) You are not my people, and I will not be your God.

The people to whom Hoſea propheſied, they might have objected againſt him thus: What, Hoſea doe you ſay that God will not have any more mercy upon us? what will not God have mercy upon his own people? Is not God our God? What doe you threaten ſuch-things as theſe are?

The Prophet anſwers, It is true, God hath been your God, and you have been his people, but there is an end of thoſe dayes, God now degradeth you from thoſe glorious priviledges that formerly you had, he willowne you no more to be his, and you ſhall have no further right to own him to be yours.

From whence

Firſt this, A people that have been once a people dear to God, may be ſo rejected as never to become a people of God more:Obſ. For ſo theſe did not, though afterwards wee ſhall bear of the promiſe for others in other Ages. God hath no need of men. God is able to raiſe up a people what wayes he pleaſes, even from the very ſtones in the ſtreet, to raiſe up children unto Abraham. Though Rome may boaſt that they have been a glorious Church; True, there hath been heretofore a glorious Church in Rome, what then? Thoſe that were his people are now no more his people.

p. 67VVe ſhall meet further with this in the next Chapter.

Only in this Note, obſerve but this thing, The great difference betweene the eſtate of a Chriſtian in communion with Chriſt by grace,A Church ſtate may be loſt, but not the fouls communion with Chriſt and a Church eſtate. Men and women may looſe their Church eſtate, and that for ever; but their eſtate in communion with Jeſus Chriſt by grace, they can never loſe that: And this is a great difference, and affordeth abundance of comfort. True, our Church ſtate (I mean in regard of an inſtituted Church in Congregations) it is a great priviledge, a great mercy; but our Communion with Jeſus Chriſt is a higher priviledge, and that priviledge gan never be loſt; we may be cut off from the one, but never cut off from the other.

Secondly,Obſer. yet it is a moſt heavy judgemen… for any to have been heretofore the people of God, now to be unpeopled, for God to be no more theirs, and for them to be no more the Lords. A heavy judgement for the Lord to ſay, Well, I will be no more a God to you whatſoever I am to others, no more yours in my goodneſſe, in my mercy, in my power, or whatſoever I am in my ſelfe.

The being caſt off from God.

Firſt takes us off from that high honour that was before upon a people; for ſo in Eſay, 4. 4. Since thou waſt precious in my ſight, thou hoſt beene honourable, The people of God gathered together in Church Communion, certainly are in an honourable condition; when they are dispeopled, they are caſt off from this their priviledge, from their honour.

Secondly,2. They have not the preſence of God with them as before, not the care of God towards them, nor the protection of God over them, not the delight of God in them, nor the communication of God to them. What ſhould I ſpeake of all theſe particulars?The great argument to pleade with God by, is our relation to him. But among other priviledges they want this, namely that great priviledge of pleading with God for mercy upon this relation, which was the uſuall way of the Prophets to pleade with God, becauſe they were the people of God. So Eſay, 64. 9. Be not wroth very ſore O Lord; neither remember iniquity for ever: upon what ground? Behold, ſee we beſeech thee, we are all thy people. This is a good Argument Againe, Jer. 14. 9. Why doeſt thou ſtand as a man aſtoniſhed amongſt us, as a mighty man that cannot ſave? Yet thou O Lord art in the middeſt of us, and we are called by thy name, leave us not. This Text is ours this day, and well may we ſay, O Lord why doeſt thou ſtand as a man aſtoniſhed? Oh yet if we can but take up the ſecond part, and ſay, We are called by thy name, we may make more comfortable uſe of the former, Why doeſt thou ſtand as a man aſtoniſhed? How doth a man aſtoniſhed ſtand? He ſtands ſtill in a place, as if he knew not which way to goe, he is in a kinde of deſtraction. firſt he goes one way, and by and by he returns again. The Lord, we know, knoweth his purpoſe from eternity, but the Scriptures are pleaſed to expreſſe Gods wayes towards us in the ſimilitude. Hath not God ſtood amongſt us as a man aſtoniſhed? God hath beene in a way of mercy, and then ſtood ſtill, and then gone forward a little, and afterward gone back again; and yet p. 68back and back ſtill, and we have prayed and cryed, and God hath ſtood as a man aſtoniſhed, as if he were not yet reſolved which way to goe. Let us pray earneſtly to God that he would not ſtand as a man aſtoniſhed, but that the way of the Lords mercy may be made cleare before him, and cleare before us. But this I bring in to ſhew that the relation that people have to God, is the ground of their encouragement to pray to God, and when a people is rejected they loſe this priviledge.

Our relations to God are very ſweet things, though ordinarily they are exceedingly abuſed;Relationes minimae …n titatis, maximae efficaciae. yea they are glorious things. As it is ſaid of other relations. Relations are of the leaſt entity, but of the greateſt efficacy; ſo it is here, Our relations to God are of very great efficacy, whatſoever the entity be: and therefore to loſe our relations to God, eſpecially this relation of Gods being ours, and we being his, is a ſore and he avy curſe.

Again, You are not my people, and I will not be your God. Marke here, the firſt is, you are not my people, before the ſecond commeth, I will not be your God.

VVe firſt begin with God in our apoſtacy,Obſerv. before God begins with us in his rejection; I would not have withdrawn my ſelf from being your God, if you had not firſt rejected me, and would not be my people. When God loveth, he begins firſt; we love not him, but he loveth us firſt: But when it comes to departing, it then begins on our ſide, wee firſt depart before the Lord doth: and this is that which will be a dreadful aggravation to wicked men another day to think with themſelves. This evil is come upon us, God is gone, mercy is gone, but who began this firſt? where is the root and principle? Thy perdition is of thy ſelfe: Perditio tua…e… te.I begin firſt, and therefore all the loſſe of that grace and mercy which is in God, I may thanke this proud, this diſtempered, this baſe, paſſionate, wretched heart of mine owne for it.

Again, I will not be your God. He doth not ſay, you ſhall not have the fruite of my patience to be yours, you ſhall not have my creatures to be yours, you ſhall not have thoſe fruites of my bounty to be yours: No, but I will not be yours, I my ſelfe will not be yours. This is the ſoreſt threatning that poſibly can be to a gracious heart.

It is a greater miſery to loſe God himſelf,Obſerv. then to be deprived of whatſoever commeth from God. And this indeed is one ſpecial difference between an hypocrite, and a true gracious heart; an hypocrite is ſatisfied with what cometh from God, but a true gracious heart is ſatisfied with nothing but God himſelfe: though God lets out never ſo many fruits of his bounty and goodneſſe to him, yet he muſt have union with God himſelfe, or elſe he is unſatisfied.Bona mea tibi non pla cent niſi me cum; nec bona tu… mi hi non placent niſi te…um. It is a notable ſpeech of Bernard, Lord, ſaith he, As the good things that come from me, pleaſe not thee without my ſelfe; ſo the good things that come from thee pleaſe not me without thy ſelfe. This is the expreſſion of a gracious heart. Let us tender up to God never ſo much, never ſuch duties, with never ſo great ſtrength, except we tender up to God our ſelves, they never pleaſe him: So let God beſtow never ſo many favours p. 69upon us, except God give us himſelfe, they ſhould never pleaſeus; I mean pleaſe us, ſo as to ſatisfie us, ſo as to quiet us, if for our portion.

You know what God ſaid to Abraham, Gen. 15. 2.Gen 15:2Fear not, I am thy exceeding great reward: But Lord what wilt thou give me, ſeeing I goe childeleſſe? What is all this to me ſo long as I have not the promiſe fulfilled, that ſo I may come in Chriſt to enjoy thy ſelfe?Exo. 33. 15.Exod 33:15 And Moſes would not be contented though God told him his Angel ſhould goe before them; No, ſaith hee, Except thou goe with us thy ſelfe, let us not depart hence. It is the difference between the Strumpet and the loving wife, the ſtrumpet careth not ſo much for the perſon of her lover, as for his giſts, for what ſhe hath by him: but the true lover cannot be ſatisfied with lovetokens, but ſhe muſt have the perſon himſelfe. So it is with a gracious heart. It is very obſervable that of David in Pſal. 51. 9. Turne away thy angry face from my ſins. It ſeemes Gods face was angry;Cujus faciem timet, ipſius faciem invocat. Aug. and yet preſently, ver. 11. Caſt me not away, a facie tua, from thy face. Gods face was an angry face, yet David would not be caſt away from this face of God: Oh no, rather let God be preſent with a gracious heart, though he be angry; though his anger continue, yet let me have his countenance. This is plainly gathered hence, in that God ſaith not, I will not give you theſe and theſe favours, but I will not be your God, that this is the ſoreſt threatning that poſſibly can be to a gracious heart.

5. This is the judgement for ſin,5. Obſer. Gods not being their God. It hence appeares that ſin carryes along with it in it ſelfe its own puniſhment. How is that? Thus, By ſin we refuſe to have God to be our God; by it we depart from God, we do not truſt God, nor love him, nor fear him. The very nature of ſin hath this in it, that it cauſeth a ſinner to depart from God, yea to reject God from being a God unto him, and this is the puniſhment, I will not be your God. And this is the ſoreſt puniſhment to a ſinner, that he ſhall not for ever have God to his God.

Laſtly, You are not my people, and I will not be your God. Hence learn this.

When any forſake God from being their God,Thoſe who will not … Gods muſt not be ours we ſhould do as God doth, reject them from being ours, if they will not be Gods, neither ſhould they be ours: will not ſuch a man have acquaintance with God, will he forſake him and his wayes, then he ſhall not have our acquaintance, we will forſake him. How far we may withdraw from a Church that it ſhall not be ours, we ſhal fully meet with all in the ſecond Chap. ſomewhat will be ſaid about it there: OnelyOnly now thus much, though it be true when a people forſake God, we are to forſake them, yet let them grow never ſo wicked, our natural and civill relations cannot be broken becauſe of their wickedneſſe; but the relations of husband and wife, father and childe, maſter and ſervant muſt be acknowledged: ſervants muſt be dutiful to their maſters though never ſo wicked; And the wife muſt be loving and dutiful to her husband, though he be never ſo wicked a man. But for any inward intimate familiarity with thoſe, not thus joyned in ſuch Relations, ought not to be; if they reject God, if they will not be Gods, they ſhould not be ours. It is ſaid Iob. 8, 20. That p. 70God will not take the ungodly by the hand; It ſhould be true of us all, wee ſhould not take the ungodly by the hand.

Thus much for the name of this third childe Lo-ammi, you are not my people, and I will not be your God.

That which remaineth in the Chapter, it is a promiſe of mercy, both to Iſrael, ver. 10. and afterwards to Iſrael and Judah together, ver. 11. To Iſrael firſt, and that is,

Yet the number of the children of Iſrael ſhall be as the ſand of the Sea, which cannot be meaſured or numbred, &c. And ſo he goeth on with wonderful gracious promiſes of mercy to Iſrael in future generations, though for the preſent God had determined what to do with this Iſrael.

Here then we have firſt a promiſe of mercy to Iſrael, in the middeſt of the ſoreſt judgement that God threatneth, he comes in with promiſes of mercy even unto Iſrael. And Secondly, this mercy to be in future generations. And thirdly, to conſiſt in the multitudes that ſhould be gathered to Iſrael.

Theſe three things are obſervable in general.

Firſt, That there is ſuch a gracious promiſe immediately after ſuch a ſore and dreadful threatning as this, as indeed it is one of the moſt dreadful threatnings we have in all the Book of God; yet here in the cloſe of the Chapter, we have as gracious a promiſe again as is in the whole Book of God. From whence we may obſerve thus much.

That the Lord in Judgement remembreth Mercy.Obſerv. It is a ſore thing when God in mercy ſhall remember judgement, but it is as comfortable when God in judgement remembers mercy. When God threatneth moſt dreadfully yet he promiſeth moſt graciouſly. Wee ſhould therefore when we moſt feare the threats of God, yet looke up to the promiſes of God, looke up to ſee when wrath is denounced in the moſt hideous and dreadfull way, whether we cannot spie a Promiſe,It is uſuall in proſpe …it▪ to forget threats, and in adversity to forget promiſes. whether there be not yet a little cloud, though but as big as a mans hand, whether there be not yet a little crevis through which we may ſee whether God doth not break forth with a little light in a way of promiſe.

It is a uſual thing when we are in proſperity to forget all threatnings, and fo it is as uſual when we are in adverſity to forget all promiſes. When wee hear of mercy to Gods people, we are taken up and never thinke of Gods wrath; and on the other ſide when we heare of his wrath on unbeleeving hearts are taken up as wel, and never think of his grace and mercy. We ought to ſanctifie the name of God in both: when God is in away of juſtice, look up to his grace; and when he is in a way of grace, look upon his juſtice, and ſanctifie that name of his likewiſe. And for that end, I ſhall give you two notable Texts of Scripture; there are many of this kinde, but two I ſhall give you, that are as famous as any I know in the book of God: the one that declareth to you that when God expreſſeth the greateſt mercy, yet then hee doth expreſſe greateſt wrath; and the other when God expreſſeth greateſt wrath he then expreſſeth greateſt mercy: And I ſhall ſhew you the name of God oughto be ſanctified in both.

p. 71The firſt is in that 34. of Exod. 6. 7. The Lord there when he paſſed by before Moſes proclaimed, The Lord, the Lord God, merciful and gracious, long ſuffering, and abundant in goodneſſe and truth, keeping mercy for thouſands, for giving iniquity, & tranſgresſion and ſinne. What abundance of mercy is here expreſt? Now it followes. And that will by no meanes cleare the guilty, viſiting the iniquity of the fathers upon the children, and upon the childrens children unto the third and fourth generation. Here is an expreſſion of great wrath. And then for our ſanctifying of Gods name in this, it followes, ver. 8. And when Moſes heard this, he made haſt and bowed his head toward the earth and worſhipped before the Lord. Thus we muſt bow and worſhip before God in our ſanctifying his Name in both together, both his mercy and juſtice.

On the other ſide, Nahum. 1. 2. and ſoon, God is jealous and the L…rd revengeth, the Lord revengeth and is furious, the Lord will take vengeance on his adverſaries, and he reſerveth wrath for his enemies, dreadful expresſions, yet ver. 8. The Lord is ſlow to anger; there is a mittigation at firſt. Then he goeth on ſtill in expreſſions of wrath, But he is great in power, and will not at all acquit the wicked: and ver. 5. The mountains quake at him, and the hills melt, and the earth is burnt at his preſence, yea the world and all that dwel therein: who can ſtand before his indignation, and who can abide the feirceneſſe of his anger? his fury is powred out like fire, and the Rocks are throwne downe by him. What more terrible expreſſions of wrath then theſe that come from God here? Now marke. ver. 7. The Lord is good and a ſtrong hold in the day of trouble, and he knoweth thoſe that truſt in him. What a ſtrong expresſion of grace is here? obſerve it my brethren, that in the middeſt of Gods anger, yet God is good ſtill; a gracious heart muſt acknowledge God, though he be provoked to anger, yet to be a good God ſtill; and it is a good ſigne for the ſoul to fall downe before God when he is in the way of his wrath; and to ſay, the Lord is good. As that good old man Eli did after the denuntiation of that dreadful ſentence againſt him and his houſe by Samuel, The word of the Lord is good, let him doe what ſeemes him beſt.

All of you will ſay when God beſtoweth avours upon you,God in the middeſt of his anger knowes thoſe that truſt in him, Deus bonus eſt, etiam … omnes homines perderet. Luther. The Lord is good, oh bleſſed be God he is a good God: but when God revealeth his greateſt wrath, truely then the Lord is good. Luther ſaith he will acknowledge God to be a good God, though he ſhould deſtroy all men in the world: much more then is he to be acknowledged in a day of trouble, when indeed he appears moſt graciouſly to his Saints. The Lord is good, and a ſtrong hold in the day of trouble: Is God a ſtrong hold now when ſuch wrath is revealed? yea, and ſpecially now, a ſtrong hold to his Saints in the day of trouble, and he knoweth thoſe that truſt in him; for all his wrath is abroad in the world; he knoweth thoſe that truſt in him. Many men when they are angry they ſcarce know the difference betweene their foes and their friends: Many when they go abroad if any diſpleaſe them, they come home and are angry p. 72with their wives, with their ſervants, with their children, with their friends, with every one about them, they know not then who is a friend and who is not when they are in their pasſion, their wives, and children, and ſervants wonder what the matter is with them. Sure ſome body or other hath diſpleaſed my maſter abroad to day he is ſo touchie, ſo angry upon every little thing. My brethren, It is a diſhonour to you in the eyes of your ſervants, and it layes low your authority in your families, for them to ſee you come home in ſuch a per that you know not how to be pleaſed, though they have done nothing to diſpleaſe you.

God doth not ſo, though he be never ſo angry, yet hee knowes thoſe that truſt in him. Let Gods anger be never ſo publick, and general abroad in the world, if there be but a poor ſoul in the world that lies in a poor cottage, in a hole, that is gracious, the Lord knowes it, and takes notice of it, and that ſoul ſhal know too that God doth know it. It is true, when the wrath of God is revealed abroad in the world, & ſeemes as if it would ſwallow up all thoſe of the Saints, whoſe ſpirits are weake and fearfull, they are then afraid of Gods wrath, that they ſhall be ſwallowed up in the common calamity: be of good comfort, God knowes thoſe that truſt in him, even when his wrath is never ſo dreadful and general abroad in the world.

It is in this caſe with Gods children, as it is with a childe in the mothers Armes; if the father violently layes hold upon his ſervant and beates him, and thruſt, him out of doores for his demerits, there is ſuch a terrible reflection from the fathers anger againſt the ſervant upon the childe, that the poor childe falls a crying. So it is with the children of God, when they ſee God in a terrible way, …aying hold upon wicked men, to execute wrath upon them, they cry out, they are afraid leſt ſome evil ſhould befall them too. Oh no, be of good comfort, The Lord is good, and a ſtrong hold in the day of trouble, and knoweth them that truſt in him, when his anger is never ſo great and general. So it is here; though this Iſrael be not my people, yet the number of the children of Iſrael ſhall be as the ſand of the Sea for all that, ſo you ſhall find it in the 15. ver. of that firſt of Nahum, Behold (ſaith the Text) upon the mountains, the feete of him that bringeth good tidings. What at this time though Gods way be in the whirl-winde and ſo terrible, yet now behold the feete of him that bringeth good tydings, that publiſheth peace. God abroad publiſheth war, yet he hath a meſſenger to publiſh life and peace to ſome.

Is it not ſo this day? It is true, the wrath of the Lord is kindled, the wrath of the Lord burneth as an oven, and it is hot, but it is againſt the ungody, but peace ſhall be upon Iſrael. And let us ſanctifie the name of God in this too, for ſo it followes in this very Chap. of Nah. ver. 15. Oh Iudah keepe thy ſolemne feaſts, performe thy vowes, for the wicked ſhall no more paſſe through thee. And becauſe God revealeth ſuch rich grace in the middeſt of judgement, let this engage your hearts to the Lord for ever.

Yea a little further (becauſe it is an inſtraction of great uſe in theſe times, p. 73and may be yet of further uſe in times we may live to ſee (not onelyonly when God threatneth judgements, let us ſanctifie Gods name in looking up to promiſes: but when judgements are actually upon us. Suppoſe we ſhould live to have moſt fearful judgments of God upon us, yet even then we muſt look up to promiſes,It is good … way…ing on God in the waies of his judgments. and exerciſe our faith, and have an eye to God in the way of his grace at that time, this is harder then in threatnings. You have an notable place for that in Eſay, 26. 8. In the way of thy judgements, O Lord, have we waited for thee, the deſire of our ſoule is to thy name. Oh bleſſed be God (my brethren) the Lord calleth us to wait upon him in the wayes of mercy for the preſent. It is true, there was a time not long ſince, that the Lord was in a way of judgement toward England; and there were ſome of Gods people, when he was in the wayes of his judgements amongſt us, yet would wait upon God and keepe his wayes; though there were many becauſe Gods judgements were abroad, and they ſaw that they were like to ſuffer, departed from God and declined his wayes. Much cauſe of bitterneſs of ſpirit, and of dread of humiliation have they that did ſo: But others may have comfort to their ſoules, that in the very wayes of Gods judgments they waited for him, & they can now with more comfort wait upon God when he is in the ways of his mercy. But if God ſhould ever come untous in the ways of his judgments, let us learne even then to wait upon God & keep his way.

And yet another Text that may ſeeme to be more notable than this for this purpoſe, and that is Iere. 33. 24. Conſider eſt thou not what this people have ſpoken, ſaying, the two families which the Lord hath choſen, he hath even caſt them off; thus they have deſpiſed my people, that they ſhould be no more a nation. Marke the low condition the people were in at this time: Oh, God hath caſt them off, they are deſpiſed & contemptible, not worthy to be accounted a nation. This condition was very low: but though they were brought low, & in a condition contemptible, yet now God confirms his Covenant with them at this time. For obſerve, ver. 25. Thus ſaith the Lord. If my Covenant be not with day & night, and if I have not appointed the ordinances of heaven & earth, then will I caſt away the ſeed of Iacob, ond David my ſervant. As if God ſhould ſay, let them know that whatſoever their condition is now, yet my love, my mercy, my faithfulneſs is toward them as ſure as my covenant with day & night, and as the ordinances of heaven and earth. An admirable Text to help not onelyonly nations, but particular perſons when they are caſt under contempt by wicked & ungodly men; yet at that time the Lord is moſt ready to confirm his covenant with them, to be as ſure as his covenant with day & night, and heaven & earth. This bringeth honour to God when at ſuch times we can looke up to God and exerciſe our faith. And indeed this is the glory, and dignity, and beauty of faith to exerciſe it then, when Gods judgements are actually upon us.

But what promiſes are theſe? They were not promiſes to any that then lived: the promiſe that is here made, was to be fulfilled in future Ages, yet it is brought in by the Prophet as a comfort to the people of God living p. 74then in that time. Hence this excellent note that nearly concerns us.

Gracious hearts are comforted with the promiſes of God made to the Church,Obſ. though not to be fulfilled in their dayes. If the Church may proſper and receive mercies from God, though I be dead and gone, and rotten in the grave, yet bleſſed be God. When Jacob was to die, ſaith he unto Joſeph. Behold I dye, Gen. 48. 21Gen 48:21but God ſhall be with you and bring you again unto the land of your fathers; he will fulfill his promiſes to you though I am dead. Our fore-fathers, that generation of the Saints that lived a while ſince, how comfortably would they have dyed if God before their death had revealed to them, that within 3. or 4. or 7. yeares ſo much mercy ſhould come to England as we now have ſeen in theſe dayes! Yea how comfortably ſhould any of us have died (I appeal to any gracious heart here) ſuppoſe God ſhould have taken thee away but this time two yeares, and he ſhould have ſaid thus to thee, Go and be gathered to thy fathers in peace, within theſe two years ſuch and ſuch things ſhall be done for England, as we now live to ſee; would not we willingly have dyed? would it not have been comfort enough againſt the fear of death but to have had revealed to us what ſhould have been done in after time to our poſterity? what mercy then is it now, that it is not onelyonly revealed to us but enjoyed by us? That is the ſecond Note.

But thirdly,3. What was this promiſe? This promiſe was that Iſrael ſhould be a multitude, that the number of them ſhall be as the ſand of the ſea ſhore. VVe ſhall examine the excellency of the mercy of God in this promiſe by and by. OnelyOnly for the preſent, enquire we a little why God would expreſſe himſelfe in this, that his grace ſhould be manifeſted, in this to multiply them as the ſand of the ſea ſhore.

If we compare Scripture with Scripture, we ſhall finde that God therefore promiſeth this, becauſe he would thereby ſhew, that he did remember his old promiſe to Abraham, for that was the promiſe made to Abraham that God would multiply his ſeed as the ſtarres of heaven, and as the ſand which is upon the ſea ſhore; and now God along time after commeth in with renewing this promiſe. Hence we are to obſerve this Note.

That the Lord remembers his promiſes though made a long time ſince.Obſer. God is ever mindful of his Covenant, as it is, Pſal. 111. 5.

When we have ſome new and freſh manifeſtations of Gods mercy, our hearts rejoyce in it, but the impresſion of it is ſoone gone. Many of you when you have beene ſeeking God, have had many manifeſtations of his love, and God hath entred into Covenant with you, & for a while you have been comforted, but you loſe all your comfort againe within a ſhort time: Oh remember,God is ever mindfull of his Covenant, ſo we should be. God is ever mindefull of his Covenant, though made 20. 40. years agoe, he remains the ſame ſtill, be you the ſame ſtill; be you ever mindful of your Covenants. When men are brought into the bond of the Covenant, their conſciences are awed with it, and they walke very ſtrictly, and they clare not in the leaſt thing goe from the Covenant at firſt: But after a few moneths or weekes are over their heads, they forget their engagement, p. 75their Covenant they made with God, there is not ſuch a ſtrong bond upon their ſpirits as there was before. Oh my brethren, know that this is a great and ſore evil in you; God is ever mindfull of his Covenant, ſo you ſhould be. And as of his Covenant, ſo of his threats too, by way of proportion: God remembreth his threats that were made many years agoe; we are affected with Gods threats for the preſent, but within a while, the impreſſion is gone. But let us know, time altereth not God as it doth us.

But yet we muſt enquire a little further,Why God pr…miſed to Abraham to multiply his ſeed becauſe it is often in Scripture that the children of Iſrael ſhould be like the ſtars of the heaven and as the ſand upon the Sea ſhore; Why did God expreſſe this covenant to Abraham? what was the matter?

Thus,Obſerv. Nothing loſt in being willing to loſe for God.Firſt, Abraham hee left his fathers houſe and all his kindred at Gods command, and upon that firſt God made this covenant wi…h him that he would make his ſeed as the ſtars of heaven, and as the ſand of the Sea. As if God ſhould have ſaid to Abraham; Abraham be willing to leave your fathers houſe, I will make a great houſe of you, a great family of yours.

Secondly, you ſhall obſerve that afterwards God confirmed this covenant to Abraham, and that with an oath. It is very obſervable, when he came firſt out of his countrey, and left his fathers houſe, God made this promiſe of the encreaſing of his ſeed, but not with an oath; but afterwards in Gen. 22 16. God renews this promiſe of multiplying his ſeed, and that by an Oath; for ſaith he, By my ſelfe have I ſworne, for becauſe thou haſt done this thing, and haſt not witheld thy ſonne, thine onelyonly ſon, that in blesſing I will bleſſe thee, and in multiplying I will multiply thy ſeed as the ſtars of the heavens, and as the ſand which is upon the Sea ſhore. Marke here, It was upon Abrahams being willing to offer up his ſon Iſaac, his onelyonly ſon Iſaac. Abraham was willing at Gods command to offer … ship own ſon, and upon that God promiſeth to multiply his ſeed as the ſtats of heaven, and as the ſand of the ſea. Yea he comes in with an oath, By my ſelfe I ſweare, ſaith the Lord, that I will do it, becauſe thou haſt done this.

We have two moſt excellent notes from hence.

Firſt,Obſerv there is nothing loſt in being willing to loſe for God. Abraham was willing to loſe his fathers houſe, the comfort of his family for God: I will make thee a glorious family as the ſtars of heaven, ſaith God.

Againe, Abraham was willing to loſe one ſon, his onelyonly ſon for God. Art thou willing to loſe one ſon for me▪ thou ſhalt have ten thouſand ſons for this one thou loſeſt, yea though it be loſt but in thy intention. Thou ſhalt have thy own ſon, and yet have ten thouſand ſons beſides. Oh let us not be afraid to part with any thing for God: Gods people they know how to make up in God what ever they loſe for God: But God will not onelyonly make it up in himſelfe, but will make it up even in the very thing it ſelfe, the creature it ſelfe thou loſeſt for God. Art thou willing to loſe a little of thy eſtate? Thou mayſt with comfort expect (ſo far as if thou kneweſt all thou thy ſelfe wouldſt deſire) to have it made up in abundance, even in that very p. 76way. You know the promiſe, He that forſaketh father, or mother, or wife or children, or lands, or houſes for my ſake, ſhal have an hundred fold in this world, and in the world to come life everlaſting. How hath God fulfilled this this day in many of our eyes, and too many of our experiences! how many have you known who have beene willing to part with that they had, and to put it out (as it were) to the wide world; God hath made it up not onelyonly in himſelfe, but in the very thing it ſelfe, and thereby taught them and all the world to be willing to venture for God, to part with any thing for him and his cauſe.

Secondly,Obſerv. When we are willing to loſe for God, then is the time when God will renew and confirm his Covenant with us. Then God confirmed his covenant with Abraham when he was willing to part with his ſonne, to be deprived of all his ſeed. The way to be made ſure of what we have is to be willing to part with it. You all deſire to be ſure of your eſtates, oh that we could in theſe times, wherein we ſee nothing ſure make our eſtates ſure! this is the deſire of every one. Would you make ſure of your eſtates? ſure! illing to imploy your eſtates for God & for a good cauſe: This is the way to have God to renew his covenant to you for an aſſurance of that way. Here is the beſt aſſurance office in the world.

But how comes this in at this time, & to his people in Hoſea his Propheſie?

Thus it comes in now, becauſe the Lord by the Prophet would anſwer an objection of the people. They might have ſaid thus, What Hoſea, doe you thus threaten judgement, the deſtruction of Iſrael? why, you promiſe mercy to Judah, and Judah is but a handful to us, we are the ten Tribes, & with us are the chiefe, the greateſt part, almoſt all the ſeed of Abraham, and yet you threaten our deſtruction, it can never poſſibly be: What will become of Gods promiſe then? Did not God promiſe Abraham, that his ſeed ſhould be as the ſtars of heaven, & as the ſand on the ſea ſhore? you ſeeme to goe croſſe to God, God ſaith that he would multiply that ſeed, and you take a courſe to make men beleeve that the ſeed of Abraham ſhould bee brought into a narrow compaſſe and be nothing. Thus doubtleſs they were ready to pleade againſt the Prophet. The Prophet anſwereth thus.

What doe you ſay, what will become of Abrahams ſeed? Know that God can tell how to provide for his Church and fulfill his promiſe made to Abraham whatſoever becomes of you, for you are miſtaken in thinking you alone are the ſeed of Abraham; for you ſhall know that Abraham hath not onelyonly a carnal but a ſpiritual ſeed; all thoſe that ſhal come to joyne in the faith of Abraham, and ſubject themſelves to the God of Abraham, they ſhall be the ſeed of Abraham, and ſo they ſhall be the children of Iſrael as well as you, and thus God will make good his word. And ſo the Apoſtle, Rom. 9. doth quote this Scripture about Gods caſting off of the people of Iſrael threatned here by Hoſea (ver. 25. As he ſaith alſo in Hoſea, I will call them my people that were not my people: This is the very Text that the Apoſtle there quoteth, though all the words are not quoted, and it is p. 77a very good thing to acquaint your ſelves with the Scripture, and to ſee how one Scripture lookes towards another, and ſpecially in the new Teſtament to ſee how the old Teſtament is quoted.) This I ſay the Apoſtle applyeth to the Gentiles; and the holy Ghoſt (who is the beſt interpreter of Scriptures) there ſhewes, that it is at leaſt in part fulfilled in ſo many of the Gentiles comming in, and being converted to the faith of the true Meſſia.

There are this and many other excellent Propheſies concerning the glory of Iſrael, that were made good in part in the firſt times of the Goſpel; but that was but as the firſt fruites of the fulfilling of thoſe promiſes & Propheſies; the accompliſhment of them is yet certainly to come, when the fulneſſe of the Gentiles ſhall come in, and the Jews be converted; then not onelyonly the ſpiritual ſeed, but the very carnal ſeed of Abraham ſhall have this promiſe made good, and ſhall be multiplyed and come into the faith too. Rom. 11. 26. The Apoſtle ſpeakes there of a general ſalvation of Iſrael, that was yet to come after the fulneſſe of the Gentiles. So it appears plainly, that thoſe Propheſies concerning the glory of Iſrael, though they were in part made good in the firſt times of the Goſpel, yet there was a further accompliſhment of them after, when there ſhould be a fulneſſe of the Gentiles come in, and then Iſrael ſhould be ſaved too.

I might ſpend a great deale of time in ſhewing how many promiſes concerning the excellency of the Church were made good in part in the firſt times of the Goſpel, and yet that but as the firſt fruites, and to be fully made good afterwards. And certainly this promiſe (as we ſhall afterward come to know) it is not yet throughly fulfilled: though it was in part made good at the calling of the Gentiles, there is a further degree of it to be accompliſhed another day, of which hereafter.

From hence (the words being thus opened to you) take theſe obſervations as they do immediately ſpring from them.Obſer.

Firſt, that all beleevers, though of the Gentiles, are of the ſeed of Abraham, they are of Iſrael, and therefore have the ſame priviledges with Iſrael, the ſame in effect, yea (as we ſhall ſee afterward) better. They are all the heirs of Abraham, who in Rom. 4. is ſaid to be the heir of the world, they have the dignity of Iſrael, to be the peculiar people of the Lord, to be the treaſure, to be Gods portion. Whatſoever you reade of Iſrael, of excellent titles and appellations about Iſrael. they belong now to all beleevers, though they be the children of the Gentiles. A comfortable & ſweet point to us of the Gentiles

Secondly, God hath a time to bring in abundance of people to the profeſſion of the faith, to bring in multitudes, even as the ſand of the ſea-ſhore. He will do it, and he hath wayes enough to accompliſh it. Though there is for the preſent this reproach upon the way and people of God,The reproach of the fewneſs of the godly will in time be taken away. that they are but a few, a company of poore mean kinde of people, a handful, and what are they in compariſon of the reſt? This reproach (my brethren) will be wiped away, & we may yet expect that before the world be come to an end, that the greateſt part ſhall come in & imbrace the faith of Chriſt, and come to be godly too.

p. 80page missing ful viſion, in which he ſaw a man of Macedonia, appearing to him, and praying him to come over to Macedonia & help them; one would have thought that when Paul had gone to preach there, all ſhould have come flocking in, and there ſhould have beene a glorious worke done, that hee ſhould have brought in a great number to the faith: But when he came to Macedonia, he was faine to go into the fields by a rivers ſide to preach, and onelyonly a few women came there to heare him (there was all the Auditory he had) and amongſt them, there was but one poor woman wrought upon. God opened the heart of Lydia, Here was all the great do that was upon ſuch a mighty call; and yet we know how gloriouſly God went on with Paul. This I note to confirm you in this, that though the beginnings be very ſmall, yet we may expect a glorious increaſe afterward. As it was with the Church at the beginning, ſo it will be here: That which Bildad ſaid of Job, Chap. 8. 7. may well be applyed to the Church, Though the beginning of it be ſmall, yet the latter end of it ſhall greatly increaſe.

But thirdly,Obſer. As God hath a time to multiply his Church, ſo it is a great bleſſing to the Church of God when it is multiplyed. It is a fruite of Gods great grace and mercy to make the Church to be a numerous people: As the multitude of Subjects is the glory of a Prince, Prov. 14. 28,Prov 14:28ſo it is the glory of Jeſus Chriſt, and therefore it was propheſied of him, that the Church ſhould come in as the dew of the morning. Pſal. 110. 3.

Thus it began in the Primitive times in the Apoſtles dayes, and preſently after multitudes came into the Church. I remember Jerome Writing to Cromatius, ſaith that there might be computed for every day in the yeere (except in the firſt of January) five thouſand Martyrs: therfore the Church was grown to a numerous multitude. And Tertullian ſpeakes in his time that they were become ſo numerous then, that in his Apologetiques he tells the Heathen that they had filled their Cities, and that if they would they had ſtrength enough to make their party good againſt them, but they were patient and ſubmitted themſelves to their Tyranny.

I know many make this of Tertullian an argument that men muſt lay down their necks, and ſuffer their throats to be cut, if thoſe that are above them will it, and if they cannot obey actively, they muſt obey paſſively any thing that is acording to the will of ſuch as are over them. Why (ſay they) did not the Chriſtians ſo in the Primitive times? Yes, the Chriſtians did ſo, they though they were under Idolaters, and were commanded to deny Chriſt, which was utterly unlawful; yet though they could not obey actively, they obeyed pasſively, they did ſubject and ſubmit themſelves to all their rage; and though they had ſtrength, yet they would not reſiſt. Why ſhould not Chriſtians do ſo now? You are exceedingly gulled with this argument many times: true, we are bound to obey authority actively or pasſively, and yet this argument doth not ſerve the turne. There is a great deale of difference between authority abuſed, & men that are in authority commanding; here the difference lies not in authority abuſed, but in that which is no authority p. 81at all. For there is no authority that we are ſubject to now, but (as I have ſaid heretofore) according to the Laws and conſtitutions of the Countrey where we live.Anſwer to the argument from the ſufferings of the Primitive times against resisting tyranny. Not to the commands & meer wils of men till it be brought to a Law are we bound in conſcience to ſubmit, no way, neither actively nor pasſively; though it be a good thing that is commanded, Conſcience doth not bind to it, earatione, to yeeld to it, becauſe it is commanded, till it be brought to a Law. Now when things are brought into a Law, & be according to the agreements and covenants of the place and countrey wherein we live. And then ſuppoſe this authority be abuſed, & there be an ill Law made, then I confeſſe (if that Law be of force) wee muſt either quit our ſelves of the Countrey or elſe ſubmit or ſuffer, for then the power of God is in it, though it be abuſed, and we are to be ſubject to all powers. When then it comes once to be a power, to be a Law, it is authority, though abuſed, and we muſt yeeld obedience to it either actively or pasſively. But we muſt enquire whether it be a power; It is not becauſe the man that is in authority commandeth it, except he command it by vertue of that authority, which is according to the nature and condition of the fundamental conſtitutions of the Countrey where he liveth.

Now in the Primitive times they ſubmitted themſelves to ſuffer when they could not do the things that were commanded (as to deny Chriſt) becauſe by the conſtitutions of that Countrey they had ſuch a kinde of power given to them, a legal power to proceed againſt them; ſo that they had a power in their way given them, and they had authority, but they abuſed it in that they did. And therefore the Chriſtians were ſo willing rather to ſuffer any thing than to reſiſt, and were ours the ſame caſe wee ſhould do ſo too, if once it come to paſſe that miſchiefe be eſtabliſhed by a Law, though it be miſchiefe, yet if we cannot obey it actively we are bound to ſuffer or elſe to quit the Countrey, one of the two, if it be urged upon us: We may ſeek what we can to get it alleviated, but we muſt either do or ſuffer if once it be framed into a Law, otherwiſe we are not bound in conſcience, bound wee may be in regard of prudence, and in regard of preventing other diſturbances, but conſcience doth not bind to wils of men, but binds to Laws.

Thus much ſtill, for the ſatisfaction of Conſcience in this caſe.

But to come to what I brought this in for. The Chriſtians were wonderfully encreaſed at this time. Now we know this is the point; We are to rejoyce when the Church is increaſed, and to eſteeme it as the great blesſing of God when they are made as the ſand upon the ſea-ſhore. There is an admirable place for this in Pſal. 72. where there is a large propheſie made of the Kingdome of Chriſt and of his Glory in this particular, ver. 8. He ſhal have dominion from ſea to ſea, and from the rivers to the end of the earth, then ver. 11. All Kings ſhall fall downe before him, and all Nations ſhall ſerve him: and ver. 17. His name ſhall endure for ever, and ſhall continue as long as the ſunne, and men ſhall be bleſſed in him, all Nations ſhall call him bleſſed. Now marke upon this, how the Saints rejoyce and bleſs God, p. 82VVhat ſhall all Nations come in and ſerve Chriſt? ſhall there come multitudes in and joyne with the Church?We should rejoyce in multitudes joyning to the Church Oh bleſſed be the Lord God, the God of Iſrael who onelyonly doth wonderous things, and bleſſed be his glorious name for ever and ever, and let the whole earth be filled with his glory, Amen & Amen ſaith the Church of God then, let all the Saints ſend forth their eccho. Amen, yea and Amen to this, that all the earth ſhall be filled with the glory of Chriſt, this is that they are affected with, this is that they deſire much, as if they ſhould ſay, this is a bleſſed thing indeed.

My brethren this is a good and conſely ſight in a gracious eye to ſee multitudes come in & to flock to Chriſt and to his Ordinances. It is true indeed, the ſpirit of Antichriſt that is in many makes them that they cannot look upon his but with a malevolent eye, and their hearts do vexe, and rage, and fiet at this, as much as at any thing, they love ſcattering of them up and downe, but to ſee people come flocking to Ordinances, to ſee multitudes come in and joyne themſelves to Chriſt, this they cannot endure.

The ſame malicious ſpirit that was againſt Chriſt, that we reade of in the Acts of the Apoſtles, yea, and in the Goſpel too, wee finde it ſtill in ſuch kinde of men. Marke that Text, Act. 13. 44, 45. There it is ſaid that almoſt the whole Cittie came together to hear the word of God, to heare a Sermon. Now the Phariſes when they ſaw the multitude they were filled with envie: Why what hurt was there done? They ſaw no hurt done, but meerely ſaw the multitude, and they ſpeake againſt thoſe things that were ſpoken by Paul contradicting and blaſpeming: When they ſaw the multitude, they could have borne it otherwiſe.

Marke againe the vile ſpirits of the Phariſees that envied at the multitude that followed Chriſt himſelfe: not onelyonly did they envy at the Apoſtles, for they might be factious and ſingular men in their eſteem, but what ſay you to Chriſt himſelfe? John. 12. 19. The Phariſees ſaid, behold, perceive yee how ye prevaile nothing? behold, the world followes him.

Certainly the ſame Phariſaical ſpirit hath beene a prelatical ſpirit in our dayes. We know it hath beene matter enough for a godly, painful, conſcionable Miniſter to be outed of all he hath at an inſtant, and his mouth to be ſtopped, meerly upon this, though they had nothing againſt him, no, not for their own Laws, but becauſe he was a popular man, and multitudes followed him. What a dangerous thing hath it beene of late times for men to be popular, that is, to bee ſuch as multitudes ſhall come and flock to the word preached by them. Certainly it is an evil ſpirit, for the promiſe of God to his Church is, that there ſhall come multitudes and joyne with the people of God in the way of his Ordinances.

Yea but it may be they do not envy at all that multitudes ſhould follow that that is good,Object. but it is the humour and pride of ſuch men to have multitudes to follow after them.Anſ. Take heed firſt of putting this off with ſuch a plea. Conſider whether it will hold at that great day. The Devil himſelf did never plead againſt Chriſt or any of his wayes, but with ſome colour or other. p. 83And ſurely theſe men they judge thus by looking into their own hearts, becauſe they know that if multitudes ſhould come to them, it could not be but their hearts would be lifted up, and ſo they judge accordingly of others.

But ſuppoſe it be ſo (for men are men) that they through corruption ſhould have any ſuch workings of pride, yet do they ſay anything that is not juſtifyable? do they preach any thing that is not according to Chriſt? If they do not, then thou ſhouldeſt encourage that which is good, and for that which is evill leave it to the comming of Chriſt, except thou canſt by prayer and inſtruction helpe it, have it I ſay till then. It is worſe to envy at multitudes now then it was for the Jewes to envy Paul for multitudes following him, for they thought they could contradict him in what he ſaid, and therefore for multitudes to follow ſuch as ſhould preach falſe doctrine (as they thought Paul did) they had ſome colour to contradiet it, & to envy at the multitudes following of him. But here it is nothing elſe in the World but meerely becauſe multitudes come to heare the world, for though men firſt preach in corners privately, where they have but a few auditors, they will cry out of that, well, if they preach publikely, and multitudes come to hear them, then they cry out of that too. Nothing at all will pleaſe them, nothing can pleaſe envious & malicious ſpirits.Malice of Satan envyina multitudes coming to the word. If we keep our ſelves retyred, that hath exceptions enough, and then if we come in a publicke way, they have exceptions at that too. Here the groſſe malice of Satan appeareth, becauſe when the thing it ſelfe cannot be excepted againſt, he runs to the intention of the heart. and to mens inward aymes, and bringeth an argument of that which he knows no man can confute him in: For who can ſay that that is either true or falſe that men have inward aymes of pride, and vaine glory, and ſelfe-ſeeking in multitudes, flocking after them?

Here is the wiſdome of the ſerpent too, becauſe if they goe upon other objections they may be anſwered by all the world that there is no ſuch thing as they pretend, but put them from thoſe, and you may be ſure to have ſuch objections as no man can anſwer: Oh but (ſay they) their hearts are lifted up and they have ill aymes and ill intentions. Who can anſwer this objection? no body can confute this. Nay ſuppoſe we profeſſe before the Lord & Chriſt as we deſire to ſtand before him, and anſwer it at that day what our aimes are, this will not ſerve the turne. Why then (my brethren) if men will chooſe ſuch an argument as cannot posſibly come to be anſwered before the coming of Chriſt, and ſo make a ſtumbling-block, there is no help but men muſt ſtumble and fall, and many do ſtumble and fall, and break their necks.

How ever let wiſdom be juſtified of her children; Let the Saints rejoyce in this, that multitudes come in to the miniſtery of the word and to the Ordinances of Chriſt. Be careful and wiſe in this, and give no juſt occaſion, and therefore give all due reſpect that posſibly can be to thoſe you have the moſt relation unto.

This you ſee is the promiſe that there ſhall come in ſuch multitudes to the Church. But marke then how the promiſe runnes;

p. 84As the ſand of the ſea.

Rabbin Ezra makes an alluſion from hence, as the ſand (ſaith he) keepes the waves of the ſea from breaking in,Quando, flanctus maris volant obruere, & ſubmergere …, vident Iſra elem & red…unt & frangantur in ſeipſis, & non poſſunt dominari munde and drowning the world: ſo Iſrael, ſo the Saints keep the world from being drowned by the waves of Gods wrath.

I doe not ſay that this is the intention, but ſurely the intention of God is mainly this, to ſignifie the multitudes that ſhould come into the Church: OnelyOnly this alluſion we may make uſe of, as being a comfortable and pretty alluſion, and it is a truth that Iſrael is as the ſand of the ſea, not onelyonly in reſpect of multitudes, but as the ſand to keepe in the waves of Gods wrath from drowning the world: and indeed were it not for the Church of God, the waves of Gods wrath that are abroad would overflow all the world, and the world would quickly be confounded. So ſaith hee,

When the waves of Gods anger ſeeme as if they would overflow all the world; they doe but ſee Iſrael, and they returne back preſently, they retire and are not able then to overflow the world as they do deſire.