An Exposition of Hosea 1-3, Chapter 2 · Lecture 1
The Firſt Lecture.
CHAP. 2. VER 1. 2.
Say … your brethren, Ammi, and to your ſiſters, Ruhamah.
Pled with your mother, plead; for ſhe is not my Wife, neither am I her husband, &c.
SOme joyne the firſt verſe of this Chapter to the end of the former: and (according to a ſenſe that may be given of the words, agreeable to the ſcope of the latter part of the former Chapter) it may ſeem more fit to be made the end of that, then the beginning of this.
In the latter end of the former, God was in a way of promiſing mercy to his people, that thoſe that were not his people ſhould be his people, and thoſe that had not received mercy ſhould receive mercy. Now he calleth upon all whoſe hearts were with God, to ſpeake to one another of this great favour of God to his people, fo… their mutuall encouragement, and for the praiſe of his Name. As if he ſhould ſay, Well, you have been under dreadfull threats of God, your ſins have called for dreadfull things; but my grace is free, and it is rich & powerfull, therefore you that were not my people, and have deſerved to be for ever caſt off from being my people, you that had not obtained mercy ſhall obtaine mercy; Say to your brethren, Ammi, and to your ſiſters, Ruhamah, that is, O you that are godly, ſpeak one to another, and tel… one another, for the quickning of one anothers hearts; of this great favour of God of his free grace, Oh ſay, Ammi, Ammi, the people of God, Ruhamah, Gods mercy: We were not his people, but now Ammi again, God hath promiſed to make us to be his people; we were rejected from mercy, but mercy is come again, now Ruhamah, O the mercy of God, O that free grace of our God, that wee that have beene: ſo vile, ſo provoked the eyes of his glory, we that have ſo ſinned againſt mercy it ſelf, yet mercy ſhould thus follow us, to make us his people, and to ſave us from his wrath!Obſer. A good thing to ſpeak of Gods loving kindne…. It is a good thing to ſpeake of the loving kindneſſe of our God. Pſal. 92. 1. It is a good thing to give thanks unto the Lord, and to be telling of the goodneſſe of God in the morning, and his faithfulneſſe every night. That Pſalme is appointed for the Sabbath. It is a work of the Sabbath to be ſpeaking one to another of the goodneſſe of God: Eſpecially in this caſe, when a people were afraid that they ſhould have been for ever rejected, that now God ſhould call them againe,1, … ct Ammi, my people, and ſay now againe that he will have mercy upon them. Pſal. 145. 4. 5. One generation ſhall praiſs thy name to another, and ſhall declare thy mighty acts; I will ſpeak of the glorious honour of thy majeſty, and of thy wondrous works.
Mark what the wayes of God are toward his Church, when he commeth in the wayes of mercy; they are wondrous works of God, they are the mighty acts of God, they are ſuch wherein the honor of God appears, yea they are the honour of his Ma…eſty, yea they are the glorious honour of his Majeſty… There is Majeſty, honour of Majeſty, glorious honour of Majeſty, mighty works of God, wonderfull works of God. When theſe appeare, theſe are to be declared indeed; And for them to be able to ſay to one another, Ammi and Ruhamah, it was to declare the wonderfull works of God, and the glorious honour of his Majeſty. Yea it followeth further in that Pſalme, verſe 6.
Men ſhal ſpeake of the might of thy terrible acts, and I will decla…e thy greatneſſe. And verſe 7. They ſhall abundantly utter the memory of thy great goodneſſe. E…ucta…u…t, ſo Arias M…ntanus renders it, they ſhall not be able to keep it in, but break …orth in the memory of thy goodneſſe.
Happy are thoſe people that God g…ants ſuch ſubjects of diſcourſes unto, that they may ſay one to another, to their brethren and ſiſters, Ammi, and Ruhamah. It was not long ſince, that when we met with our brethren, we could not have ſuch a ſubject of diſcourſe as this is, but uſually when Chriſtians met together after their Salutations, their firſt queſtion was; Oh! what ſhall we do? what ſhall we doe? what courſe ſhall we take? All the Newes almoſt that was in the Kingdome, and the ſubject of diſcourſes (ſpecially among the Saints) was this, Such a Miniſter ſilenced in ſuch a place, ſuch a one baniſhed in another place, ſuch a one impriſoned in another place, ſuch a one High-Commiſſioned in another place, ſuch ſignes of the wrath of God upon us, we are afraid that God is going, if he be not quite gone already, we are afraid that he will not onelyonly reject us from being his people, but reject us from being a people upon the fac… of the earth.
But bleſſed be God, he hath changed the ſubject of our d…ſcourſes. Now Gods wayes have begun to be towards us as if he intended to make us again to be his people. Now we may when we meet together have plentifull ſubjects of diſcourſes about Gods grace & mercy, to ſay Ammi, Ruhamah, O the Lord manifeſteth goodnes to an unworthy Nation & we have hope that yet he will owne us to be his people, we have hope that yet he will ſhew mercy to us though never ſo unworthy. Who would have thought ever to have ſeene and heard of ſuch things as we have ſeene & heard? who would have thought ever to have ſeene the hearts of the adverſaries ſo daunted,So diſcon…ſe of Gods mercies, as our hearts may be ſanctified by that diſcourſe. their power ſo curbed, their rage ſo quelled, the wicked in their own workes ſo enſnared; their hopes ſo diſappointed? who would ever have thought to have ſeene the Saints ſo rejoycing, their liberties ſo inlarged, their hearts and expectations ſo raiſed? This is the free grace of God: Ammi, Ruhamah, we have obtained mercy, God hath dealt with us in abundance of grace.
This we muſt not diſcourſe of when we meere,Chap. 2. as matter of newes onelyonly, but we muſt ſpeake of it to the praiſe of God, for the ſanctifying of our hearts. Our brethren in Ireland have another ſubject of their diſcourſes at this day. When a brother or a ſiſter meet this is the ſubject of their diſcourſe, Oh my Father, my mother taken ſuch a day by the Rebels and cruelly maſacred, ſuch a kinſman, ſuch a kinſwoman taken ſuch a day and fearfully murthered, ſuch houſes were fired, ſuch Cities and Towns were taken, and with what gaftly viſages doe you think they look one upon another, when they are thus relating theſe ſad things?Eſa. 9. 8 The word of God came out againſt England, but it hath lighted upon Ireland. O unworthy are we of theſe mercies we enjoy, if when we meete together our diſcourſes be frothy and light, about vain and trivial things, when God hath given us ſuch a ſubject of diſcourſe as he hath done by ſuch gracious, and wonderfull, and glorious wayes of his mercy towards us in this latter age.
Say to your brethren Ammi, and to your ſiſters Ruhamah.
The mercies of God are to be inculcated upon our ſpirits,Obſer. we ſhould not onelyonly tell them one to another, but again and again inculcate them upon our hearts. Indeed Gods mercies at firſt they ſeeme to take impreſſion upon our ſpirits, but the impreſſion is ſoone vaniſhed.
Say to your brethren. This is (according to ſome) Let Judah to whom God ſhewed ſpecial mercy, ſay to Iſrael, to the ten Tribes that were more threatned then Judah, for Judah was not ſo threatned as Iſrael was, to be caſt off from being the people of God. Let Judah rejoyce in this, that their brethren are received again to mercy.
A gracious heart ſhould rejoyce in Gods mercies towards others.Obſer. Gods mercies are an infinite Ocean, there needes no envying there, no grieving for that which others have. Indeed when one man is richer then another, another is ready rather to envy him then to rejoyce: A Courier is ready to envy the favour that another hath, why? becauſe theſe are narrow things.
But when we come to Gods mercy there is roome enough there, that ſoul that hath beene made partaker of mercy, counts it a great happineſſe that any way the mercy of God may be magnified.
Say to your brethren and ſiſters, &c.
Theſe whom God hath received unto mercy,Obſer. we ſhould receive into brotherly affection. Hath God ſhewed mercy to ſuch and ſuch, well may wee account them our brethren and ſiſters then. If God takes them to mercy we muſt be ready willingly to take them into brotherly ſociety.
But now if we take theſe words as the beginning of the ſecond Chapter, then we ſhall ſee them carried in ſome different way. And taking of them ſo (as moſt doe) I ſhall firſt ſhew you the ſcope of the Chapter in the parts of it, and then ſhew in what ſenſe the words may be carried, as the beginning of this Chapter.
The ſcope of thi… …ond Chapter is much according to that of the firſt, viz. … ſhew unto … their ſinne and their danger, and ſecondly to promiſe Gods aboundant grace and mercy again.Le…ct. i The firſt is eſpecially from the beginning to the 14. verſe, and the ſecond, from the 14. verſe to the end of the Chapter. Yet this is not an exact diviſion. neither can we give an exact diviſion of this no more than we could give of the other. Why? Becauſe things are ſo intermixed; for they are the patheticall expreſſions of a loving, and yet a provoked husband, and therefore when he is comming to …vince his ſpouſe who hath dealt falſely with him, and to ſhew her her ſin and danger, whilſt he is manifeſting of his diſpleaſure, the bowels of his compaſſion begin to yerne, and he muſt have ſome expreſſion of love in the middeſt of all; then when he hath had ſome expreſſions of love, he falls again to rebuke her and to ſhew her her ſin again, and then his bowels yerne again, and he commeth to expreſſions of love again. We have found it ſo in the former Chapter, and ſhall find it ſo in this: For though the beginning of this Chapter to the 14. verſe is ſpecially ſpent in convincing of ſinne and threatning of Judgement, yet in the ſixth and ſeventh verſes there is promiſe of mercy and favour, and expreſſions of love, and then in the eighth verſe he goes to threatning againe, and in the 14. ver. begins to expreſs mercy again.
As God doth in this caſe, ſo ſhould we. When we rebuke others that are under us, we ſhould ſo rebuke them, as yet to manifeſt love to them, and when we manifeſt love, to doe it ſo as yet to take notice what is amiſſe and to reprove them. Many parents know not how to rebuke their children, but they do it, ſo as that there is nothing but bitterneſſe; and they know not how to manifeſt their love but they do it ſo as that there is nothing but cockering and immoderate indulgency. God mixeth both together.
Say to your brethren, &c.
Take it for the beginning of the firſt part of this ſecond Chapter, for the ſhewing of them their ſinne, and rebuking them, What then muſt be the ſenſe and ſcope of the words, Say to your brethren, Amm…, &c.
Then it is carried thus. Some thing muſt be ſupplied for the making up of the full ſenſe. As if God ſhould have ſaid, Oh Ammi, you whom I have reſerved to be my people, you to whom I have ſhewed mercy, there is yet remaining a handfull of you, while you remaine to be may people, and others caſt off, and you obtayning mercy, and others rejected, let it be your care to exhort, perſwade, convince, uſe all the meanes you can to bring your brethren and ſiſters on to that grace of God you have received: Say to your brethren, ſay, it is not expreſſed what they ſhould ſay, but by that which followeth wee may underſtand what the meaning of God is, when hee ſaith Plead with your mother, &c. that is, you that have received mercy and are my people, there is a remnant of you; do not you think that ſo long as you ſcape and are well enough your ſelves, no great matter what becomes of others, oh no, but let your hearts be much toward your brethren and ſiſters, let your bowels yerne toward them, oh ſeeke if it be poſſible to draw them unto God that they may receive mercy too, labour to convince them, ſay and ſpeake to them that they may not yet ſtand out againſt God and be obſtinate; ſay to your brethren Ammi, and to your ſiſters Ruhamah, you that are Ammi, and you that have received mercy do you ſpeake to your brethren and ſiſters. And this affordeth unto us many excellent Obſervations.
As Firſt, That in the moſt corrupt times of all, God doth uſe to reſerve a people,Obſ. 1. to deliver ſome from the guilt of the generall corruptions of the place where they live.Obſ. 2. Reliqui mihi ſeptem milliaonon ait relicta ſunt vel reliquer…nt ſe, ſed reliqui reliquiae per electionem gratiae. Auguſt, de bono perfev. l. 2. c. 18. For ſo this Ammi and Ruhamah, were a remainder, that God did deliver thorough his grace from the generall corruptions of the place where they were; for otherwiſe they had not beene fit to have ſaid to their brethren or to have ſpoken to their ſiſters in this ſenſe.
Secondly, thoſe whom God delivers from the guilt of generall corruptions are to be acknowledged the people of God, ſuch as have receiv… mercy from God in a ſpeciall manner; It is free grace that hath made this difference between you and others; Auguſtin in his ſecond book concerning preſervation, has a good note upon that Scripture, 1 King. 19. 18. I have left me ſeven thouſand in Iſrael, God ſayes not, there are left 7000, or they have left themſelves, but I have left; It is the ſpeciall work of God to preſerve any for himſelfe in evil times.
Thirdly, the Lord takes ſpeciall notice of ſuch who are thus by his grace preſerved in evill times. Ammi, Ruhamah, There are a people amongſt theſe that are Ammi, my people, that have obtained mercy from me, mine eyes are upon them, my heart is toward them; there are a number that have kept their garments undefiled even in Sardis, and I will remember this for ever for their good.Obſ. 3. Noah was a juſt man, prefect in his generation, Gen. 6. 9. and what then? Chap. 7. 1. Come thou and all thy houſe into the Ark, for thee have I ſeene righteous before me in this generation.
Fourthly,Obſ, 4. Such as keep themſelves from the corruptions of the times wherin they live, they and onelyonly they are fit to exhort and reprove others.
Thoſe that are not guilty themſelves as others are, are fit to ſpeak to others, to ſay to their brethren and to their ſiſters. They are fit to exhort, who performe the duties themſelves that they exhort unto.Turpe eſt doctori cum culpa redarguit ipſum. Obſ. 5. We ſay it is a ſhamefull thing for one to be teaching if he be guilty himſelf; he cannot with freedom of ſpirit, ſay to his brethren and ſiſters.
Fifthly, It is the duty of thoſe whom God hath delivered from the corruptions of the times, to ſeeke to draw all others to God; to ſeeke to convince others of their evil wayes, and ſo bring them in to the truth. We …eade Levit. 19. 17. Thou ſhalt not hate thy brother in thine heart, thou ſhalt in any wiſe rebuke thy neighbour, & not ſuffer ſin to lye upon him. Surely thoſe who have obtained mercy, have the impreſſion of Gods mercy upon their ſpirits, they are farre from having hatefull hearts; now it is hatred for any to ſuffer ſinne to lye upon his brother, and not to doe what in him lyeth to help him. It is deſperate pride for men to triumph over others in their falls, and it is wicked cruelty to ſuffer others to lye down when they are fallen if they can raiſe them. …-faring men who are delivered themſelves from ſhipvvrack, and all is … with them, if they ſee another ſhip ready to ſink in the ſea; and thoſe on ſhip-board ſhoot out to have them come to helpe to ſave them, though they be never ſo farre remote, yet if it ſhould be knowne that they decline to goe out to help them, all the ſea-men would cry out ſhame on ſuch, and be ready to ſtone them for etting a Ship ſinke when they might have helped: Certainly the ſame caſe-it is with thoſe to whom God hath ſhew ed mercy, if others lye in their ſins they do not what they can for their help.
6. Say to your brethren and to your ſiſters. Obſ. 6.The neerer the relation of any is to us, the more ſhould our compaſſion be towards them, in ſeeking to deliver them from their ſins; There is more likelihood of prevailing with your brethren and ſiſters. Hath God converted you, and have you a brother or a ſiſter not converted, or any of your kindred? goe and ſay to them, tell them of the danger of their evil wayes, tell them of the excellency of the wayes of God, exhort them to come in, to make tryall of the bleſſed wayes of God.
When a brother ſpeaks to a brother, or a ſiſter to a ſiſter, it is the bringing a hammer of gold to work upon gold,Obſ. 7. and of ſilver to work upon ſilver.
Laſtly, Say to your brethren and ſiſters. Exhortations unto and reprehenſions of others ſhould be with much love and meekeneſſe. Say to your brethren and ſiſters, yet look upon them as brethren and ſiſters, though they have not yet obtained the like mercy that you have. Saint Paul, 2 Theſ. 3. 15. ſpeaking of one that walketh inordinately, from whom we are to withdraw in reſpect of any private familiar ſociety, yet ſaith he, admoniſh him as a brother. Thoſe who reprove and admoniſh others with bitterneſſe of ſpirit and evill ſpeaking, are like a fooliſh fowler who ſeekes to get the fowle, but he goes on boyſterouſly, and makes a noiſe; the way (if he would get it) is to goe on quietly, ſoftly, and gently; ſo the way to gaine a brother, is not by boiſterouſneſſe and violence, but ſofneſs, and gentleneſs. It is obſerved by ſome of the Jews out of that 25. Exod. ver. 3. where the matter of the Tabernacle is ſaid to be gold, and ſilver, and braſſe: you doe not ſee nor hear of iron to be required for the building of it; No, iron, rigid, ſevere, hard diſpoſitions are not fit either to be matter of the Tabernacle themſelves, or to draw others to be the matter of it.
Yea but if ſaying will not be enough to doe the deed, then there followes pleading. That is the ſecond. Say to them, admoniſh them, exhort them, but what if that will not doe? doe not leave preſently, but Plead, yea and Plead with your mother too, not onelyonly with your brethren and with your ſiſters, but with your mother.
Plead with your mother, plead, for ſhe is not my wife, &c.
Pleade, Litigate, ſo ſome, Contendite, ſtrive, the old Latine hath Iudicate, Iudge your mother. foreignIt may ſeeme to be a hard and harſh phraſe at firſt, but we ſhall labour to acquaint you with the minde of God in it.
Here is an exhortation even to the private members of the Church, to all, one o… other, to plead even with their mother, to plead even with the Church of which they are members, and ſo to plead as to deale plainly and to tell her that ſhe is not the wife of God. Pleade with her,
Firſt, here we ſee Gods condeſcenſion, that he will have us pleade the eaſe betwixt others and himſelfe,Obſ. 1. as Eſay, 5. 3. Iudge between me and my Vineyard, faith God. This ſheweth the equity of Gods dealing. Pleade the caſe, perhaps ſome of you might thinke. I deale hardly with your mother in ſo rejecting of her, in bringing ſuch judgements upon her. No, not ſo, but plead you the caſe, plead rather with her then complaine of me for my dealing with her.
Secondly,Obſ. 2. Plead with her. When exhortations and admonitions will not doe, we muſt ſtrengthen our ſelves and falla pleading. If there be any way more powerfull then exhortation and admonition we ſhould take that way, and not preſently give over, for though it is not ſaid here, Pleade with your brothers and ſiſters, yet they are included in this when he ſaith, Plead with your mother.
Thirdly, It is a hard thing to convince Idolaters of their ſin, and of the Juſtice of God comming againſt them for their ſinne. Plead with your mother, plead, ſhee will not acknowledge it, ſhe will ſtand it out, and ſay ſhe hath not done ſo ill, ſhee is not worthy to be caſt off, you had need pleade and plead hard with her, ſhe will ſtand out elſe: Idolaters have ſo many diſtinctions, ſo many evaſions, ſo many ſhifts and pretences, that it is a thouſand to one ever almoſt to prevaile with them. When you deale with Papiſts about worſhipping of Images they will have ſuch diſtinctions of worſhip,Idolaters hardly convinced. perſe, and worſhip per accidens, of honouring the creature, Propter ſe, & propter aliud, Proprie, improprie, and a hundred of ſuch kinde of diſtinctions and evaſions, till they diſtinguiſh out the truth, and ſcarce underſtand themſelves what they meane by their diſtinctions. Hence Idolaters ſcorne at judgements threatned, they thinke onelyonly a company of fooliſh & timorous people fear ſuch things, they cry out, ſay they, that we are Idolaters, Idolaters and grievous judgements of God are comming …on us, a company of fooliſh melancholly people they feare their own …. Was it not ſo heretofore when we were going on in the wayes of Idolatry space? Was it not the jeere and ſcorne of all ſuch ſpirits? If any did ſeeme but to make a queſtion about Idolatry, they would never be convinced of ſuch a ſinne, nor never feare any judgements hanging over our heads, Though God hath prevented it through his grace, and hath ſhewed his prero…ation in the ways of his mercy, yet certainly there was ſigne enough of dreadfull wrath hanging over us, and what yet may be we know not.
Fourthly,Obſ, 4. Plead with your mother, pleade. It is a … of forenſecall word, and carrieth with it ſuch a kinde of pleading, as muſt be a convincing, a powerfull pleading. God loveth to have people dealt withall in a convincing way. The Lord doth not cry out to the Prophet or to theſe other good people that were free from that Idolatry that the people of Iſrael were generally corrupted withall, he doth not ſay, I ſay, bid them go and terrifie them, and cry out of the… … ſpeake bitterly unto them; but … and plead… the cauſe with them, ſeeke to convince them, doc not goe and … upon … … them.
God loveth to have people dealt withall in a convincing way, Let not therefore any thinke it enough either Miniſter or other, that they can ſpeak terribly to people, and cry out of the ſinnes of the people, but let them labour to convince them, to deale with them as rationall creatures, and to take away their ſecret objections and their ſecret ſhifts, and to make their ſinnes plaine before their conſciences. A convincing Preacher and a convincing Chriſtian is ſuch a one as may be very uſefull, and doe aboundance of good to the Church of God.
Fifthly, Pleade with your mother. It is very fit that God ſhould have ſome to pleade for him,Obſer. 5 to pleade his cauſe as well as the devil hath to pleade his. The devill never wants pleaders. When was there ever ſuch an ill cauſe came to a Bench, or to any ſociety in any publique way, but found ſome that would pleade for it? A ſhame that the worſt cauſe in the world ſhould have pleaders for it, and many times the cauſe of God ſuffers by mens being mute that ſhould pleade for it. God will take this very ill at their hands.
It is true, God ſaith, hee will pleade his owne cauſe, and wee are bound to pray according to that of the Pſalmiſt, that God would ariſe and pleade his owne cauſe. And indeed if God had not riſen and pleaded his owne cauſe better then we did, his cauſe would have been in the dirt before this.
Though it is true, God is raiſing up his own cauſe, no thanke to us; wee have cauſe to lay our hands upon our mo…thes as guilty, in that we did ſo baſely and cowardly let the cauſe of God ſuffer, and God appearing ſo immediately and gloriouſly, is the rebuking of us becauſe we did not, wee would not before ſtand up to plead… his cauſe.
Sixthly,Obſer. 6 When any have found mercy from God, the ſweetneſſe of that mercy ſo warmeth their hearts, that they cannot endure to ſee that bleſſed God be diſhonoured. Pleade you Ammi, Ruhamah; what, my people, thoſe to whom I have ſhewed mercy, what though it be your mother, what though it be any deare to you, what though they be great ones, though they be a multitude, yet pleade, plead for me againſt them, this note is grounded upon the title that God giveth them who ſhould plead Ammi, and Ruhamah, thoſe that are Gods people, thoſe that have found mercy from God.
Gods mercy is ſo ſweet, it doth ſo inflame them, that they muſt plead for God againſt any in the world.
Seventhly,Obſer. 7 Pleade with your Mother. That is, with the Church, called a Mother, becauſe as the Mother is as it were the roote from whence children come, divideth her ſelfe into branches; ſo the community of a Commonwealth or a Church, any community, is called in Scripture a Mother, and the particulars they are as ſeverall branches that growe from that roote, they are as children. Therefore you have ſuch expreſſions in Scripture as the daughters of Jeruſalem oftentimes, and there is no great difference between calling Jeruſalem, that is, the State, Mother; or Jeruſalem, that is, the Church, Mother, for indeed the Church and State were mixed both together. From this expreſſion we learne that it is lawfull for children to plead with their parents. Though it is true, this aimeth at a higher thing then what is between natural children and their parents, yet from the expresſion this is intimated and implied, That it is lawfull for children to pleade with their parents. If children ſee their parents in an ungodly way, they may lawfully pleade with them,Children may plead with parents. and their parents are bound to hearken to their pleading Gods cauſe. It is a ſpeech of Tertullians, the begetter is to be beloved, and we may adde, he is to be honoured, but our Creator is to be preferred.Amandus Generator, ſed praeponendus Creator. Children muſt give due reſpect to their parents, yet ſo as preferring the Lord before them; and if the parents goe againſt God, even their children muſt plead againſt them. As it is a great ſinne for parents to prefer their children before God, ſo it is a great ſin for children to prefer their parents before God. Do not think I come to ſet children againſt their parents in this, be but content to heare to the end (though I will not be long in this obſervation) and you will be convinced I ſuppoſe of it, that it is fit for children to plead with their parents when they go from God.
Thus we ſee it was with Jonathan, 1 Sam. 19. 4. there you ſhall finde that he pleaded with his father when he ſaw him ſo furious and in ſuch a pasſionate mood as he was in, and in ſuch a cruell way toward poor David, Let not (ſaith he) …he King ſinne againſt his ſervant: Let not the King, he gives him very reſpectufll words, and ſheweth his due honour to his father, Let not the King ſinne againſt his ſervant, and then goeth on and tells his father of the good ſervice David had done, and that David did not deſerve ſuch ill uſage from him. Thus when children ſhall ſee their Fathers or Mothers to be in a f…ous rage or pasſion, it is fit enough for them, if they come in an humble and ſubm…sſive way, in a beſeeching way, I be ſeech you father or mother, conſider that by theſe diſtempered pasſions, in ſtead of helping your ſelf, you ſinne againſt God, you have known it by experience that you have often in ſuch pasſion ſo broken out, that many ſinnes have broken from you, and you have grieved for it afterwards, oh doe not againe that which your Conſcience hath ſo often checked you for. If children ſhould come thus in an humble and ſubmisſive way to plead with their parents, they doe no more then their duty, and their parents are bound to hearken to them in it.
I confeſſe they ſhould be very carefull in keeping their due reſpect to their parents, and not ſpeake mallapertly, but with all reverence and ſubmisſion to them, and to ſpeak privately too, if posſibly it can be, not to divulge their parents weakneſſes. You know Cham was curſed for diſcovering his fathers nakedneſs, though he was drunk he did not ſhew his due reſpect at that time to his father; but if he had ſought to cover his fathers nakedneſſe, and after had come and pleaded the caſe with him, certainly he had not beene curſed, but received a blesſing.
Yea and there is a great deale of reaſon that children ſhould pleade with heir parents, and that you ſhould give them leave ſo to doe, becauſe you know, children are the worſe for your ſinnes, God thr…tneth to viſit the ſinnes of the parents upon the children, unto the third and fourth generation there are many threatnings againſt children for the ſinnes of their parents, therefore it concerns your children that they ſhould plead with you, and that you ſhould ſuffer them. For you ſay, Sirrah what have you to do with me? What doth it concern you? Yes, the child if he doth it in modeſty and humility may ſay, O father it doth concern me, I may fare the worſe for your ſinnes, God may come upon me for them, therefore give me leave I beſeech you to pleade the cauſe of God with you. And if you will not give your children leave in this, they may riſe up as witneſſes againſt you another day. If children in an humble and ſubmisſive way plead with their parents, and they will not hearken unto them then, a very good pleading will be for them to burſt out into teares before their parents, and it is a very ſutable and powerfull pleading, that when children cannot prevaile in an humble and ſubmisſive way, then to burſt out into teares before them.
We read in the ſtory of King Edward the ſixth, when Cranmer and Ridley came to him, and were ſo earneſt to let him give way to his ſiſter the Lady Mary to have Maſſe, he ſtood out and pleaded the caſe with them, & told them it was a ſinne againſt God, they uſed many carnall arguments to perſwade the King, but hee withſtood them a great while; at length when King Edward (who was but a childe about 15 years of age) ſaw hee could not prevaile with pleading againſt thoſe grave men, he burſt out into teares, and that ſo prevailed with them, that they went away and concluded that the King had more Divinity in his little finger, then they had in all their bodies, and ſo yeelded to him. Certainly in ſuch pleadings the heart of a parent muſt needs be much hardned if hee will not breake and yeeld to his child. You that are parents, looke upon your childrens pleading with you, and conſider with your ſelves, what doth God ſend one out of my loins, out of my own wombe to come and plead the cauſe of God with me, to draw me from the wayes of ſinne, and to do good to my ſoul for ever, ſurely it is a mercy to have one out of my owne bowels to ſtand for the cauſe of God; ſurely God is in it, I ſee this child in other things walks humbly and obediently unto me. As indeed you that are children, that plead with your parents, you need be carefull ſo much the rather to be obedient to them and not take upon you in an unſeemly manner to check and reprove them; and then it cannot but convince the heart of a parent. What a bleſſing will it be to your children if you that have received your naturall life from your parents, ſhould be a means of the ſpiritual and eternal life of them.
Thus much for the expreſſion. Plead with your Mother.
Now for that which is chiefly aimed at, Plead with your mother, that is, the Church and State. Hence the Note is,
Thoſe that are Godly ſhould not onelyonly ſacrifice themſelves to do good to themſelves or friends in private,Obſ. 9. but they are to labour to doe good to the publique too. Not onelyonly ſay to your ſiſters and to your brethren, but pleade with your mother. There are many narrow ſpirited men, who if they can diſcharge as they think their conſciences with their families, and can plead with their ſervants and children, or ſome of their own neere acquaintance perhaps, they have done enough, though for the publique they take no care at all.We muſt endeavour the good of the publique. Hence it is apparently implyed, that all thoſe that are members of any Church, ought to be men of knowledge; why? becauſe they are ſuch as are called upon to plead with their Mother. It is not for an ignorant Sot to plead with a Church of God; and yet ſuch ſhould be all the members of every Church,Obſ. 10. as in ſome caſes they ſhould plead with their mother.
Laſtly, which indeed is the maine Obſervation of all, God giveth liberty to ſome private members of Churches,Obſ. 11. yea it is their duty in ſome caſes to plead with the whole Church. This we muſt ſpeak unto a little more.
Gods wayes and his Cauſe are ſo equal, that private Chriſtians, though they be very weak,private members may in ſome caſes plead with the whole Church. yet they may be able to plead it with a Church. It is true, there is a great deale of diſadvantage that a poore, weak, private Chriſtian hath, when he is to deale with a whole Church, where there are many godly and learned: but where as there is a diſadvantage one way, ſo the advantage is as much the other way, in regard that the Cauſe of God is one the one ſide, and not on the other. The goodneſſe of the Cauſe is as great an advantage as the abilities and number on the other ſide is a diſadvantage.
And ſometimes particular members of a Church have no other way to free themſelves from the guilt of the ſinnes of the Church, but onelyonly by pleading with them; except they plead, they are many times inwrapped in the guilt, and therefore of neceſſity they muſt do it, though they be never ſo weak,
Yea and ſometimes God hath bleſſed the pleading of ſome few, and of weak ones too, with a multitude. Perhaps you may have heard of that notable Story we have in Eccleſiaſticall Hiſtories of Paphnutius, who being in the Councel of Nice where there were 318. Biſhops, and the buſineſſe was about the marriage of Miniſters, and generally they caſt againſt it, that thoſe that were ſingle ſhould not marry: only Paphnutius, one man, comes and plead againſt them all in that caſe, and God ſo wrought it that he carried the Cauſe, and he, one man, convinced all theſe 318. Biſhops. Therefore this is no diſcouragement for one man to ſtand up and plead againſt a great many.One man may prevail againſt many. So Petrus Waldenſis in the Story of Waldenſes, though he was but one at firſt, yet he ſtood againſt many thouſands, and God bleſſed that which he did for the converſion of thouſands. And Luther you know he ſtood againſt all the world almoſt.
Yea and though this one man may be but a private man, a weake man. God may bleſſe that which he ſaith ſometimes more then that which more learned men ſhall ſay. I remember I have read in the Centuries this Story: A company of Biſhops being met together, there was a Phyloſopher that ſtood out againſt the Chriſtian Religion, and ſo reaſoned againſt them all, that be ſeemed to have the better of it: amongſt them there was one, a very godly and holy man, but a very weak man; he ſeeing the Cauſe of God like … ſuffer, deſired leave to ſpeak and encounter with this Phyloſopher; all the reſt being troubled at it, thinking that Gods Cauſe would ſuffer more by him, knowing he was a very weak man, but yet knowing withall that hee was a very holy man,Hactonus verba audivi & verba rededi, ſed cum divina virt… accessit, ultra r… ſpondore non potui. none would oppoſe, but let him ſpeak: So he beginneth with the Phyloſopher, reciting many Articles of the Faith, Tell me, ſaith he, do you believe theſe things are ſo? (and ſpoke with Majeſty and authority) doe not ſo reaſon the caſe about theſe Articles of our Faith, but do you believe? Preſently the Phyloſopher acknowledged himſelfe overcome: Hitherto (ſaith he) I have heard words, and returned words, but now I feel the Divine power, and I cannot further anſwer; and ſo yeelded to be a Chriſtian upon the pleading of this poor weak man, yet a very holy and godly man. God hath bleſſed the pleading of weake ones, though it be againſt thoſe that are very ſtrong, therefore they muſt not be contemned.
I remember Oecolampadius hath ſuch an expreſſion as this, ſaith hee, *Conte… neretur eccl…ſiae Chriſti, ſivel vnum puellum ejus divino Spiritu lequentem non audiremus, etiamſi totus orbis illi reclamet.Chriſt ſhould be contemned and diſhoncured, if we ſhould not heare, were it but a child ſpeaking with his Spirit, though all the world ſhould be againſt it. And in Eſay. 11. 6. there is a promiſe that in the times of the Goſpel, the ſpirits of men ſhould be ſo brought down, that they ſhould not ſtand upon their greatneſſe and learning, but the Text ſaith, A child ſhould leade them; that is, the humble temper that God would have under the Goſpell.
But it may be ſaid, Will not this argue ſelf-conceit? What, for one man, a private man to plead with ſo many, with a Church? it is a ſigne that ſuch a one is very well opinionated of himſelf, that ſhould think that what he apprehendeth ſhould be ſufficient to ſtand againſt the apprehenſion of ſo many learned and godly men as are in the Church. How can this be freed from arrogancy and proud conceitedneſſe.
I anſwer, Not ſo, it may be conſcience, and not ſelf-conceit, for the rule of conſcience is not the abilities,Orcolam padius. nor the holineſſe, nor the multitude of others, but it is that light that God doth let in to convince according to his Word.Object. Anſ. Nay further, I ſuppoſe I may convince you that this pleading for God, may proceed from much ſelf-deniall, and the not pleading may proceed from very vile, ſinfull ſelf-reſpect.
How will that appeare?Queſt. Anſ.
Thus. For a private man when he ſees the truth of God to ſuffer, certainly if he be an humble and an ingengous ſpirit, it cannot but be exceeding grievous unto him to think, that he muſt conteſt with ſuch a multitude of able and Godly men,No pride but ſelfedenyal to plead againſt the ſinnes of others. more able then himſelf, it cannot but be to him a very hard work that God putteth him upon. He would rather a hundred times, if he did look at his own quiet and eaſe, ſit down: For, think he, if I come to ſpeak, then by this I ſhall be endangered to be accounted ſelf-conceited, I ſhall have the accuſation of pride, I ſhall diſpleaſe many of my friends, I ſhall make a great diſturbance in my ſelf, I am ſure to my own peace, whatſoever I do to others, and how much bette… were it for me to ſit ſtill and be quiet. An humble ſpirit would reaſon thus; but only? Conſcience puts him upon it; I ſhall contract guilt to my ſelf, if I be not at leaſt a witneſſe for Gods truth, therefore though I ſhall ſuffer ſo much in it, yet rather then the truth ſhall ſuffer, rather then conſcience ſhall plead againſt me, I will plead though never ſo much to my diſadvantage.
Now if ſuch an one carry it humbly and quietly, certainly he is rather to be accounted a ſelf-denying man in it; for it is a very hard taske.
VVhereas on the other ſide, ſelf-love is more like to think thus; It is true, theſe things are right, I ſee they are not according to the truth of God.
Conſcience indeed would have me ſpeak, but I ſhall trouble my ſelf, and what will they think of me on the other ſide, where there are ſo many able and godly men? ſurely I ſhall be thought a conceited fool, and therefore I were as good hold my peace, and ſleepe in a whole skin, and be quiet.
Thus becauſe they have ſo much ſelf-reſpect, and love their own quiet, and cannot endure to ſuffer any trouble, they will leave the truth to ſuffer, and their conſciences to be pleading with in againſt themſelves; rather then thus to plead for the cauſe of God.
Certainly they that are charitable ſhould rather take things in the better part then in the evill. It is true, it is poſſible that men may through pride of ſpirit be pleading with others (I ſhall ſpeak a word of that by and by) but yet you may perceive it in the carriage of ſuch a one, in the generall courſe of his way. Now if in the generall courſe of the way of a man, hee doth carry himſelfe humbly and ſubmiſſively, that you ſee him yeeldable as much as ever he can in all lawfull things, and then when he commeth to plead againſt an evil he is not ſuddain, he is not raſh, and he pleads not againſt every light evil neither, but when he comes he comes with a great deale of trouble in his ſpirit, and carrieth it with all quietneſſe and humility, It is your rigidneſſe, and that ſpirit which doth not beſeeme a Chriſtian, that is not the ſpirit of Chriſt in this thing, for to judge of this to be pride. For certainly under this falſe judge ment the cauſe of God hath ſuffered exceeding much.Obj. You will ſay, How can it be imagined, that one man ſhould ſee more then many, more then others that are able?
To that I anſwer.Anſ. In a community where there are many, though they ſhould be godly, yet many of them may have their ſpirits biaſed with prejudice, vvith ſelfe-ends, and ſo not come to ſee the truth though they be more able.
Again perhaps though they may be moreable in moſt things, yet in ſome one God may leave them.The truth is not alwayes ſeen beſt where there is greateſt natural abilities, no nor alwayes where there is moſt …. Yea, though they may be more able at other times, yet for ſome one time God may leave a man in a thing that he is very able in it another time. And perhaps a great many of them for the preſent may have ſo much diſtemper of ſpirit, as they may not ſpeak according to what they think themſelves. Therefore it may be uſefull for ſome one man to be pleading with many others.
I beſeech you conſider of this, it is very uſefull. Men muſt not think that God doth diſpence the knowledge of his truth alwayes according to natural …. For want of this conſideration many are led into much evill.
For thus they think with themſelves, If a man have more abilities to underſtand natural things then others have, therefore he muſt needs have more abilities to underſtand ſpirituall things then others have. There is a miſtake in this. A great learned man that hath great abilities, underſtands the rules of nature, yet a poor weake man may have the mind of Chriſt more then he hath. For the promiſe is to them that feare God. Pſal. 25. 14. The ſecret of the Lord is with them that feare him. It may be another man hath more abilities, but this ſpirit may be more ſoild, may be more diſtempered then the poor weake mans.Mit. 11. 25 I thanke thee, O Father, Lord of heaven and earth, becauſe thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto babes; even ſo Father, for it ſeemed good in thy ſight.
If multitudes had beene an argument againſt the truth, then in the Primitive times, when Chriſtian Religion began, certainly very few ſhould have followed JESUS CHRIST. Yea, and there is not more diſadvantage and diſproportion between one or two private members of a Church and the whole Church, then there was at that time diſadvantage and diſproportion between the whole Church then and all the world. And if we mark Saint Iohn, 1 Iohn 5 16.We know (ſaith he) that we are of God, and that the whole world lyeth in wickedneſſe. We know. What a ſingular ſpirit was here? here was ſingularity indeed, if you talke of ſingularity; you are afraid you ſhould be counted ſelf-conceited, and ſingular in differing from others. We know that we are of God, and that the whole world lyes in wickedneſſe.
Thus we ſee the thing a little cleared, as this point had need be, but we have not done with it, we muſt not let it go ſo. There muſt be ſome rules given for this, or otherwiſe we ſhould wrong the point in naming it.
Chriſtians may plead, private members may plead with their Mother, yet they muſt obſerve theſe rules.
Firſt.1. They muſt not plead with her for every light thing. For the Scripture giveth us this rule, That Love covereth a multitude of infirmi…ies; We muſt not ſtand pleading for every infirmity with our brother,Rules to be obſerved by private Chriſtians who plead with the Church. but rather paſſe by many and cover them, much leſſe then with the Church.
But if there be that which is notorious, or if I be called unto it, that I cannot have communion with them, but in my communication with them, I ſhall be wrapped up in the guilt except I teſtifie the truth. Certainly then I am bound to plead,
The ſecond rule is,2. it muſt be orderly done, that is, if poſſibly it may bee, you muſt make the Officers of the Church to be your mouth in pleading, I ſay if it can be. If it come to ſuch a way of rebuking or declaring the evill to the Church, it ſhould rather (if it can be) be by him whom God hath appointed to be his mouth to the Church. For you doe it in Gods name, therefore the moſt orderly way to do it (if it may be done) is by him that is Gods mouth.
Thirdly, It muſt be ſo as you muſt manifeſt all due reſpect to that ſociety you are of,3. to that Church, ſhewing in your carriage, that you are apprehenſive and ſenſible even at this time of that diſtance that is betweene you and that whole ſociety whereof you are a member.
Fourthly, You muſt do it in a very peaceable way, ſo as to manifeſt that you deſire peace, and not to be the leaſt diſturbance to the peace of the Church, but that the peace of it is deare & precious to you. Therefore when you have witneſſed the truth and diſcharged your conſcience in it, you muſt be then content to ſit down quiet, for ſo the rule is, That the ſpirits of the Prophets muſt be ſubject to the Prophets, in that caſe: But if it ſhould prove that the Church ſhould continue, if the evill be notorious and great as requires departing, and the Church after all means uſed & all patience ſhould continue in it, in ſuch a caſe, you may deſire to be diſmiſſed from it and depart. But in as peaceable a way as poſſibly can be, yet continuing in due reſpect unto the Church for all that, though you ſhould depart, onelyonly leaving your witneſſe behind you. The Papiſts cry out againſt us for pleading againſt them, and ſay it is an ill bird that will defile its own neſt, and they tell us the curſe of Cham is upon us for diſcovering our parents nakedneſſe.
They are to know this, that there is more liberty for a member of a Church to plead with a Church then for a childe to pleade with his parent. Though there be liberty for a child, yet there is more liberty for the member of a Church. For a parent though he ſhould be never ſo evil, yet hee doth not loſe his right over his childe. Though your parents ſhould be very wicked, yet know, that their wickedneſſe doth not diſcharge you of your duty; that all children ſhould take notice of But a Church may ſo fall off from God, as the members of it may be free from their duty to it, and therefore may have more liberty to plead then a child with his parent. That but onelyonly in anſwer to them. And certainly ſo far have they fallen from God, as they have diſcharged thoſe that plead againſt them.
Well but if a member, a particular may plead with a Church, a whole Church,No Officer in a Church member be he never ſo great, but he may be pleaded againſt by a private member. with their mother; Certainly then, there is no one Member of a Church ſo high but he may be pleaded withall, even by private people in that Church. Coloſ. 4. 17. Say to Archippus, look to thy Miniſtry, It is an Exhortation to all the Church to ſay to Archippus and admoniſh him to looke to his Miniſtry. For though the officer of a Church be nearer to Chriſt the head (of which you heard before) then other members are, as the Arme is nearer the head then the hand; yet if the arme ſhall ſend forth any thing to the hand that it hath not from the head (as in a flux of putrid humours that reſteth in the arme) then it would be the ſtrength of the hand to reſiſt thoſe ill humours that the arme ſends forth. So if any Officer of the Church ſhall ſend forth that which he did not receive from the head, to any Member, but ſome putrid humour of his own, It is the virtue of that Member to reſiſt the receiving of any ſuch humour.
Certainly it is the pride of many that thinke it ſcorne for any private people any way to have to do with them. It is I ſay a pride in men which thorough want of that right order that ſhould be in all Churches is growen to that height, that thoſe that take to themſelves as proper the name of Clergy, they think it ſuch a diſhonor to them for any other that is not a Clergy-man (as they ſpeak) to ſpeak to them or admoniſh them of any thing, or to reaſon with them about any thing, or when they have preached, to come to them for further ſatisfaction in ſomewhat that they have delivered, or if they be negligent in their duty, to tell them of it though never ſo ſubmiſſively & meekly, their pride makes them riſe ſo high.
And for that obſerve, becauſe they do it upon that ground that they are the Clergie, which ſignifies Gods inheritance and Gods lot, and ſo contemning others as inferiour. You ſhall find in Scripture the people are called Clergy in diſtinction from the Miniſters, and never the Miniſters in the New Teſtament from the people, the word foreign is not attributed to them to my remembrance, but I am ſure it is attributed to the Congregation, to the private members by way of diſtinction from them. That you ſhall ſee in 1 Pet. 5. 3.foreign Be not Lords over Gods inheritance. Doe not Lord it over Gods Clergy, over Gods Lot, ſo the words are, Now in that he ſaith do not Lord it, certainly that is ſpoken to the Officers of the Church, and they muſt not Lord it over Gods inheritance, that is, over Gods Clergy, for ſo I ſay the words are. The word foreign therefore, from whence Clergy commeth, is you ſee attributed to the people. And we ſhall find in Scripture, Acts 18. 25. that Apollos an Eloquent man and mighty in the Scriptures, and a man of a fervent ſpirit, yet the Text ſaith, that Aquila and Priſcilla, that were private people, tooke him unto them and expounded to him the way of God more perfectly. Where have you an Apollos now, an Eloquent man, a Scholler, a great Clergy man, but would ſcorne and contemne that a poore man and his wife ſhould take him home & inſtruct him in the way of God more perfectly? Yet Apollos an Eloquent man & mighty in the Scriptures tooke it well and was willing to receive further inſtruction from theſe people: And we finde Cant. 5. that in the time of reformation of the Church, the Church went to the watch-men, the watch-men beate her, ſhee had more reliefe from the daughters of Jeruſalem then from them.
But we muſt not leave this ſo neither. It is true, there may be a notorious abuſe of both theſe, and it is exceeding hard for a people to underſtand their liberty without abuſing of it,Private people muſt take heed they abuſe not their liberty. either againſt the Church or againſt the Officers of a Church. This power may be abuſed in people very much in too much pride, arrogancy, mallapertneſs, a ſpirit of contention in ſome, taking a delight in contradiction. There are many people I ſay that are of ſuch a humor that it is their very delight to be in a way of contradiction, & they think they are no body except they have ſomewhat to ſay againſt their officers or againſt what is delivered, and upon that very ground will go quarrelling, not out of meere conſcience, but that it may appear to others that for their parts they have a further reach than other men; It is true, ſuch things are delivered, generally they are received: yea, but men muſt know that they look into things further then others doe: And if they be in a community, they conceive that every one would think them no body if they ſtand ſtill and ſay nothing, therefore that they may appeare to be ſome-body, they will ſpeake, they will have ſomewhat to finde fault withall, though they ſcarce underſtand what they ſay, or whereof they affirme, and ſhew it they will in a virulent ſpirit, in a domineering way, and brave it to the faces of thoſe that God hath ſet over them. Certainly this is a groſſe and abominable thing giving it may be reproachfull tearmes to ſuch: Whereas the Rule of Chriſt is, Rehuke not an Elder, (1 Tim. 5. 1.) but intreate him as a Father, do not you think preſently that becauſe you may pleade with them, that Gods cauſe may not ſuffer by your ſilence; that therefore you may rebuke them in an undecent and unſeemly manner. You may indeed in an humble way goe as acknowledging the diſtance betwixt you and him, hee being an Officer, and ſo inEreat him as a Father. Doe many of you ſo when you go and reaſon the caſe with a Miniſter, whom you your ſelves will acknowledge to be Officers of Chriſt, yet it may be ſometime through bitterneſſe of ſpirit you will be caſting them off from being Officers of Chriſt before you have ſufficient warrant for it: and therefore the Apoſtle ſaith in the ſame Chapter ver. 19. Againſt an Elder receive not an accuſation but before two or three witneſſes; Marke, you muſt not receive an accuſation, much leſſe a condemnation, for the credit and honour of the Miniſters of Chriſt are very deare and precious unto him, therefore take heed how through a violent and turbulent ſpirit you caſt any diſhonour upon thoſe that Chriſt hath ſet over you. Thus I have indeavoured to diſcover the truth unto you, and ſo limited as I hope it may be for edification, and not for hurt at all to any.
Pleade with your Mother.
But what is this pleading? She is not my wife, neither am I her Husband.
It hath much bitterneſſe in it indeed if it be conſidered of, yet it is in as faire termes as can be ſet out. Shee is not my wife.
He doth not bid them ſay to their mother ſhe is a whore,Obj. but ſhe is not my wife. You will ſay, why? what difference is there between her not being his wife and her being a whore? May we not call things as they are?
It is true,Anſ. the thing is the ſame, but hence the Spirit of God teacheth us an excellent note, that thoſe who pleade againſt others muſt not give ill termes, eſpecially when thoſe they plead againſt are ſuperiors, you may declare your mindes fully, but in as faire, modeſt, comely, the leaſt provoking termes that can be. It is a foule evill in many if they ſee Miniſters or Churches do things they ought not, preſently to give reviling ſpeeches, nothing is in their mouths but there is one of Baals Prieſts, and Antichriſtian, they cry out of every thing they diſlike as Antichriſtian, whereas you are to ſtudy with your ſelves if there be any terme more molliſing then other to make uſe of that terme, although the fault you pleade againſt might beare a harſher terme if rebuked by one in authority, yet you who are but private Chriſtians ſhould be very carefull in the faireſt, gen…ſt termes that may be to erprove what you diſlike. Again, …ee is not my wife.
For that point, that a people that have been Gods people, may prove not not to be Gods people, that we have already met withal in the former Chapter. We ſhall not ſpeak of it as then we did. OnelyOnly now wee have it more fully, that a Church may come to be un-churched.
Here is a difficult caſe, that is, when a Church may come not to be a Church. It is through Gods providence more then I did make account of when I began this Propheſie of Hoſea, though I had ſpent ſome time in it before, yet little thought to have met with ſo many things ſo fully preſented to me as I have found, that doth ſo neerly concerne us and the times.
I would not violently draw on any thing but what is ſo preſented to us, as that I ſhould be injurous to the Scripture and to you not to take notice of it: We have already met with as tickle points as can be almoſt, and this alſo is exceeding difficult. I deſire in this to go as I have done, your own conſciences witneſſing with me as in the other, without the leaſt ſpirit of contention and diviſion, or medling with controverſies, but laying the truth in the principles of it plaine before you.
When may a Church come to this, that had God before to be her Huſband, now not to have God to her Husband.
I confeſſe for the Church of the Jews I cannot finde any thing to pitch upon certainly when they did ceaſe to be a Church but onelyonly this;When a Church comes to be unchurched. e…er when God did ſend them a bill of Divorce by ſome extraordinary men (as ever they had ſome amongſt them, ſome Prophet) or that they did wholly leave off from being under the pedagogie that God put them under: For I finde this that their Idolatry was not enough to cut them off from being a Church actually. It is true their Idolatry was that which did deſerve it. They broke the marriage bond by their Idolatry, but God did not alwaies take the advantage of that, hee did not alwaies ſend them a bill of Divorce when they did commit Idolatry. Theſe ten Tribes had beene Idolaters a long time before God had ſaid to them they were not his wife. Therefore barely Idolatry did not cut off, no not the Jews. Neither do I think that all Idolatry (if it be through ignorance) cutteth of a Church now in the time of the Chriſtians. The Lutherans certainly are guilty of Idolatry by conſequence, and ſo other Churches may be through ignorance, and yet they not ceaſe to bee Churches. Therefore in the time of the Jews, I ſay I do not finde any particular ſin that did actually cut them off ſo long as they did keep under the pedagogie of the Law, unleſſe God by ſome extraordinary meſſenger ſent them a bill of Divorce, they yet remained the people of God, Iſa. 15. 1. Where is your bill of Divorce, ſaith God? It is true you have deſerved it, but where is it? I have not given you a bill of Divorce, therefore they were a Church. But for the time of the Goſpel this I think may very ſafely be aſſerted, that ſo long as there is a Communion of Saints imbodied, holding forth the profeſſion of all fundamental truths, and joyning in all Ordinances, ſo far as they are convinced, ſo long there is a Church. Any communion of Saints imbodyed, holding forth the profeſſion of all fundamentall truths, and are willing to ſet up ordinances ſo far as they know to be Gods mind they ſhould ſet them up,A Chuch may continue a true Church though with much mixture. this multitude though it ſhould have abundance of corruptions, though many wicked be mingled amongſt them, yet they are a Church of God, though they ſhould not ſet up all Ordinances, though perhaps through ignorance they are not convinced that ſuch an Ordinance is an Ordinance, yea though they be convinced that it is an Ordinance, and yet perhaps they are not convinced that it is Gods minde they ſhould ſet it up, though this ſhould be their error, yet this communion of Saints imbodyed, remaine0th a true Church of Chriſt.
But thus. Though it be a true Church of Chriſt, yet it may be ſuch a Church, that perhaps you, nor I, nor another cannot have communion withall.
You will ſay,A Church may remain a true Church, yet ſo corrupt as in ſome caſes we cannot have communion with it. How is that poſſible for any Church to be a true Church of Chriſt, and yet we may not have communion with it?
So far communion we may have as to acknowledge it to be a Church, and to have communion in ſome duties, but it may be a true Church of Chriſt, and I may acknowledge it ſo, & yet not have communion in all Ordinances. In what caſes may that be?
Firſt, If this Church ſhall ſo mingle any Ordinance, any work of their publique communion, as I for the preſent cannot joine without contradicting guilt upon me,3 Caſes. as not ſeeing Gods will in it, I cannot have communion with them now in ſuch Ordinances.
Yea ſecondly, If a Church ſhall require me to yeeld in my judgement, and ſubſcribe to ſuch and ſuch things that I cannot ſatisfie my conſcience in, they put me off communion with them, it is not my fault, but they violently keep me off. That is a ſecond caſe.
Thirdly, When they ſhall not ſuffer me to do the duty that God requires of me, I cannot have communion with them there neither, becauſe if I ſhould joine with them, not doing my duty which my conſcience tells me I am bound to doe, I thereby contract guilt.
Nay further, A man may be of a Church, and perhaps they may not be ſo ill, but it may be lawfull to have communion with them in many ordinances, and yet for thoſe that are free,In a caſes though I may have communion yet I may no… …oyne as a conſtant member. and are not by any ſpeciall call of God tyed to ſuch a place, they are bound in conſciences in ſome caſes not to joyne with them as a member of them in a conſtant way. As thus.
Firſt, when I cannot enjoy all Ordinances with them, but God openeth a door to another place where I may have communion in all Ordinances, I may receive Sacraments with them upon occaſion, and yet not be conſtantly with them as a member of that Church.
It is true, if God did ſhut the door that I could not enjoy all Ordinances any where, then it were better to joine with a Church that hath not all, though I doe but en joy ſome.
Secondly, when God offereth … elſe where that I may enjoy the Ordinances with more power and pu…, and with more freedom of ſpirit, and … (I ſuppoſe one to … and not to be tied) then if there be nothing but outward accommodations that ſhall caſt the ballance on the one hand, and the purity and power of the Ordinances on the other, if I ſhall rather chuſe the one then the other, it will be apparant that I love my body better then my ſoule: In this caſe Conſcience biddeth me to ſhew more reſpect to my ſoul then my bodie.
This can be no controverſie, for it is generally acknowledged by all that if one will but remove his houſe from one pariſh to another, he may go and joine with that pariſh. But that which I affirme is not ſo far as that, I doe but ſuppoſe that a Man is free and not yet actually joined, he is then if he be free to regard more the puritie and power of the Ordinances then outward accomodations.Obſer. Let her therefore put away her whoredoms.
The end of all pleading and exhortation,Pleading muſt not befor contention but for reformation. is reformation, & not contention.
Plead with her; to what end? Let her put away her whore domes. Plead with her that ſhe may reforme, …oe not plead for contentions ſake. There are many Men that will rebuke others, and plead with others, but what for? meerly in a ſpirit of contention, meerely that they may brave it over them, that they may upbraid them, ſhame them, and not out of love to reforme them, they care not whether they reforme or not;Queſt. This may be known. if they have vented their gall and malice they have what they would have.
But how will you know that? how can you know a Mans heart?
Thus. You ſhall know that Men come not to plead for reformation but for contention, firſt, if they rather make it appeare that they are glad of the ſinnes of their brethren and doe not grieve for them. You ſhall have many a Man come in a ſury and rage to rebuke Men they have advantage againſt,1 Cor. 54. but not with a ſpirit of ſorrow and mourning; if you came to plead and rebuke them for reformation, you ſhould have come with a mourning ſpirit, You ſhould have mourned that ſuch a one ſhould be taken away from you, ſaith the Apoſtle to the Corinths. You ſhould mourne at your very heatts that Church or the Member of it hath offended.
Secondly, VVhen Men are partiall in their pleading, when they will rebuke others and that ſharply too that are afar off, but ſuch as are neere to them they are careleſſe of. Ezek. 18. 32. Turne yee, turne yee that ye may not dye; (ſay your bookes there) turne your ſelves and live. Now the word is Reverti facite, foreignfor ſo it is in Hiphil, Doe you make to returne, and ſo it may well be read. So Arias Montanus reads it, make others to returne.
You muſt plead ſo as to deſire reformation, not that you may get the victorie and have the better of it by your pleading, but with bowels of compasſion to ſeeke Reformation you muſt not cut as an enemie to conquer, but as a Chirurgian to heale: Therefore before you goe to rebuke and to plead you muſt goe to prayer, that God would bleſſe your rebuking, and your exhortation to your brethren, and when you have done pray againe to God for a bleſſing upon it. And look after your reprehenſions, and ſee what becometh of them; and if they doe not proſper to Reformation, then mourn, and crie to God for your brethren; and if it do proſper, then bleſſe God that you have converted a ſoule. Thus it was with the Tribes on this ſide Jordan, when they pleaded with the Tribes on the other ſide Jordan, you ſhall finde in the ſtory that when they heard the anſwer of their brethren they bleſſed God when they ſaw that their brethren were free from ſinne: Ioſhus, 22. 33.ſo you ſhould do, you ſhould goe and plead with your brethren, perhaps your brethren may have the better of it and may convince you that that which you apprehend to be a ſinne is not a ſinne, now many men perhaps are angry & will not be convinced that it is no ſinne, then I ſhall goe a way with the ſhame, what dloe I rebuke him of a ſinne, and it is no ſinne? Many a man holds on in an argument what he hath begun, and is loath to yeeld that it is not a ſin, whereas he ſhould be glad to yeeld it. If a Miniſter plead or preach that men do any thing that he conceives is a ſin, if another ſhould come and convince him that it was no ſin, it is a vile ſpirit in any Mniſter not to bleſſe God that he is miſtaken, why? Becauſe now the g…ilt of his brother is removed in his heart. If I had not beene miſtaken, tis true, my credit had beene ſomewhat, but I am miſtaken, the ſin is removed from my brother, Oh bleſſed be God that my brother is not guilty, though I am miſtaken; if we plead againſt others with ſuch a ſpirit as this, God will bleſſe us.