The Great Mystery of Godliness Opened, Exposition on verse · Verse 27-29
VERSE 27, 28, 29.
Eſaias alſo crieth concerning Iſrael, Though the number of the Children of Iſrael be as the ſand of the ſea, a remnant ſhalbe ſaved.
For he will finiſh the worke, and cut it ſhort in righteouſneſſe: becauſe a ſhort work will the Lord make upon the earth.
And as Eſaias ſaid before, Except the Lord of Sabbath had left us a ſeed, we had been as Sodoma, and been made like unto Gomorrah.
IN theſe three verſes our Apoſtle affirmeth, and further amplifieth the vocation and calling of the Gentiles, by an Antitheſis; namely, by the rejection and caſting off of the Jewes, for the body of them, and the greateſt part and number of them; the Lord only calling a few, and a remnant, and a ſeed of them. And this our Apoſtle confirmeth by two Teſtimonies from the Prophet Eſay.
The firſt as you may reade in Eſay 10.21. & 22. verſe, which is here laid down in the 27. and 28. verſes.
The ſecond Teſtimonie is in Eſay 1.8. and here put down in the 29. verſe; Now in theſe two Teſtimonies tending both to one and the ſame purpoſe, there are in general two things conſiderable.
Firſt of all the thing witneſſed, and ſecondly, the amplification of the thing witneſſed: The thing witneſſed is, that a very ſmal number of the people of the Jewes, (in compariſon of the multitude) ſhalbe ſaved, expreſſed under the term remnant in the 27. verſe, and ſeed in the 29. verſe; and the amplification of the thing witeſſed, is in 5 particulars.
Firſt of all the perſon witneſſing the Prophet Eſay.
Secondly, the manner of his giving Teſtimonie, that is, with crying.
Thirdly, the confeſſion of a grant made by the Prophet, (and here cited by the Apoſtle;) That though the number of the Children of Iſrael were exceeding great, (ſet out by a compariſon of the ſand of the Sea) yet but a remnant ſhall be ſaved.
Fourthly, the Reaſon and ground of this, why but a remnant ſhalbe ſaved, and that is Gods purpoſe, and Gods will, (which is amplyfied by the execution of it in righteouſneſs, in the 28. verſe.)
Fifthly, a magnifying of Gods mercy in ſaving a few, and a ſmall number of the people of the Iewes, which is ſet out by a compariſon taken from Sodom and Gomorrah, and alſo by a Title given unto God, who is called the Lord of Hoſts. Thus we ſee the general matter of the Holy Ghoſt in theſe three verſes: Now come we to handle them particularly, and firſt of the 27. and 28. verſes; for theſe verſes are very difficult and hard to be underſtood.
As Eſaias alſo crieth;] Crying doth import a loud, a plain, a bold, and an earneſt ſpeaking, not an ordinarie ſpeech, but a ſpeaking with an extenſion, and lifting up of the voyce, and he crieth concerning the people of Iſrael, what doth he crie?
That though the people of Iſrael were as the ſand on the ſea,] That is, though they were a numberleſſe multitude; even as ſands upon the Sea ſhore.
Yet but a remnant ſhalbe ſaved;] The word remnant is taken from tradesmen Metaphorically, who uſe to cut out a whole piece of cloth into parcels until a little be left, and that they call a remnant or remainder; ſo a remnant, a very ſmal number of the Jewes ſhall be ſaved.
Shalbe ſaved,] Now the Prophet he ſaith, not a remnant ſhalbe ſaved, but ſhall return, in Eſay 10.22. meaning hiſtorically they ſhal return from the Captivitie of Babylon, yet we muſt know that the Prophet under the title of return, doth intend a further matter, namely a ſpiritual returning a returning to God, as he ſaith, in the 21. verſ of that Chapter, (The remnant of Iacob, to the mightie God ſhal return,) that is, they ſhal repent of their ſinnes and be ſaved; ſo the Apoſtle and the Prophet do wel agree;
For he will make his account draw near, and bring it to a ſhort ſumme in righteouſneſs.] Not to trouble you with varietie of Expoſitions, with which this verſe is exceedingly vexed, and doth much puſle Interpreters; but the words of the Prophet Eſayias are theſe, (The conſumption decreed ſhall overflow with righteouſneſs;) and here the Apoſtle ſaith; (for he will make his account, and draw it to a ſhort ſumme in righteouſneſſe.) And for the underſtanding of this, we muſt know, that the thing intended, and ſignified both by the Prophet and Apoſtle is this, as we may eaſily gather from the context; That God hath purpoſed and ordained to bring the ſinneful and unthankful people of the Jewes, to a ſmall number, and a ſhort ſumme, and that juſtly for their unthankfulneſſe and ſinnes, which the Prophet expreſſeth in theſe termes: (The conſumption decreed ſhall overflow with righteouſneſſe,) becauſe the Prophet knowing that the Lord would bring theſe people to a ſmal number; He decreeth that this conſumption which God hath determined, he will bring upon them for their ſinnes, ſhall overflow them, and they ſhalbe as unable to ſtand againſt them, as a poore thinne weake bridge is unable to ſtand againſt a ſtiffe ſtream, and a ſtrong runing ſwelling water, it ſhal overthrow them, as a river overflowing the bankes doth bear all things before it. Now the Apoſtle, following the Tranſlation of the Septuagint, with which the Romans were beſt acquainted, expreſſeth it in theſe words;
That hc will make vp his account, and draw it to a ſhort ſumme in righteouſneſſe;] that is, by making account, and drawing it to a ſhort ſumme, we are to underſtand that the Lord would bring that conſumption which he had decreed, and that ſpeedily, and make a ſhort worke, and a ſhort buſineſſe of the matter; for the word [Logon] may as well ſignifie a ſhort work, as a ſhort word, for hee will make a ſhort worke of the buſineſſe: and we are alſo here to conſider the extent of this conſumption, that as it ſhall be ſpeedy and ſwift, and they ſhalbe ſoon waſted, ſo that few of them ſhould be left, that they ſhould be as trees in a grove, which a Childe may tell, Eſay 10.19. For the Lord will make a ſhort account in the earth; hereby we are to underſtand, that the Lord would bring this conſumption, and finiſh this work in the very midſt of the earth, in the very bowels, and chiefeſt part of the Kingdome, Eſay 10.25. Now then thus receive we briefly the meaning of the words of theſe two verſes.
Eſaias the Prophet, he alſo ſpeaketh plainly and boldly concerning the people of Iſrael in this manner; that though the Number of the Children of Iſrael, were an exceeding great Number, a Numberleſſe Multitude, yet but a few of them ſhould return from the Captivitie of Babilon, and return to God, and repent of their ſinnes, and be ſaved eternally; (for ſo ſaith the Prophet) The Lore he hath purpoſed and decreed, and appointed, to bring that ſinneful Nation of the Jewes, to a very ſmall remnant, and Number. Yea, finiſhing the great work of their Conſumption ſpeedily, and extending it ſo farre, as that a ſmal Number ſhal be left, for the Lord will finiſh his work in the very heart, and midſt and principal part of the Land, thus we are to conceive the meaning of the Prophet ſcited by the Apoſtle; Come we now to inſtructions.
Firſt of all obſerve we, that the Apoſtle here bringeth in the Prophet Eſayias, ſpeaking not barely of the rejection of the Jewes, but alſo crying of it, ſpeaking with the extenſion of his voice; he ſpeaketh boldly, plainly, and to the purpoſe, proclaiming it to the purpoſe; that though their number were never ſo great, even as the ſand upon the Sea ſhore, he would deſtroy them; though doubtleſſe this was a very harſh and unpleaſing meſſage: yea, the delivering of it, was like to bring many about his eares, what Eſaias ſhall few of us be ſaved, yet we ſee the Prophet Eſaias uttereth it boldly without fear or fainting.
I tell you to your faces, that though your number were as the Sea ſhore, yet but a few of you ſhall be ſaved; ſee how bold and plain the Prophet is in delivering this meſſage ſo harſh and hard: Hence we may obſerve this inſtruction, viz.
Doct. That Miniſters and Preachers of the Word in executing their Office, and Miniſtery with plainneſſe, and boldneſſe, muſt deliver the Meſſages of God to the people, though they ſeem never ſo harſh or hard, (or rather thus;) That it is the part and duetie of Miniſters to be plain, That it is the part and duetie of Miniſters to be plain, and bold with their hearers, and to tell them of the eſtate and danger that they ſee and diſcern them to be in, upon good grounds without feare or fainting, though their hearers fret, and ſtorme, and flie in their faces, yet they muſt be bold and plain, as in Eſay 58.1. Crie aloud (ſaith the Lord) ſpare not, lift up thy voice like a Trumpet, tell my people of their tranſgreſſions, and the Houſe of Iſrael their ſinnes.
See how earneſt the Lord is, Be thou bold, crie out, and tell my people of their tranſgreſſions, and the danger which they are in by reaſon of their ſinnes, though they be never ſo much incenſed. And in Matthew 3. from the ſeventh to the thirteenth, you ſhall finde that John the Baptiſt dealt thus roundly with the people. Oh generation of Vipers, a viperous brood, how will ye eſcape the damnation of Hell, and flie from the danger to come? And he telleth them, unleſſe they did repent, and bring forth fruits worthie amendment of their lives, and had better footing and ground for their comfort then this, that they were the Children of Abraham by Nature, he telleth them that they ſhould be as rotten and fruitleſſe trees, and ſhould be hewen down with the Axe of Gods vengeance, and throwne into the fire.
Nay, they ſhould be as chaffe burnt with unquenchable fire; thus alſo dealt the Apoſtle Peter with Simon Magus, Acts 8.22, 23. Simon Magus would by the power of conferring the Holy Ghoſt upon others with money, but Peter ſaith unto him, Oh repent of this, and pray God if it be poſſible that the very thoughts of thy heart may be forgiven thee, for I ſay thou art in the gall of bitterneſſe, and in the bond of iniquitie, and thy caſe is fearful and damnable, and thou haſt neither part nor fellowſhip in this work; and thus Miniſters of the Word are to do (in their preaching of the Word) with their hearers and people, and to tell them plainly and boldly, the eſtate and danger in which they diſcern them to be, upon good ground, though their hearers be incenſed and inraged againſt them.
Becauſe God requireth it, and the Office of the Miniſtry it ſelf calleth Reaſon 1: for this duty, for God hath made his Miniſters Watch-men, and given them the overſight of his people, Heb. 5.17. And alſo in Ezek. 33.7. the Lord ſaith unto his Prophet, O Son of man, I have made thee a watch-man, thou ſhalt receive the word at my mouth, and admoniſh my people. And if I ſay unto a wicked man, O wicked man, thou ſhalt dye the death, and if the watch-man do not give him warning, and admoniſh him of the danger, he ſhall dye in his iniquity, but his blood ſhall be required at thy hands.
Becauſe plain and bold dealing in the preaching of the Word, is of excellent uſe; it ſtirreth up, and quickeneth mens attention, it helps the underſtanding, and maketh them the ſooner underſtand, and the better perceive; yea (with the bleſſing of God) this plain and bold dealing, it hammereth the heart, and worketh upon the Conſcience, it doth leave a wonderful deep impreſſion in the ſoules of men, and it ſtoppeth the mouthes of men, that they have nothing to ſay for themſelves; ſo that it is the duty of Miniſters to be plain and bold in preaching the Word: for Application,
How far ſhort then are thoſe Miniſters and Preachers of the Word, Ʋſe 1 that do flatter and ſooth up men in their ſinnes, and lull them aſleep in their carnal ſecurity, and will never come near them to tell them of their ſinnes, unleſſe it be in a general manner, all along, and never come to inſtance in particular ſinnes. No, they are afraid of offending, and of angering their hearers: Yea, there are many who are juſtly to be taxed, that doe not onelyonly Lull men in their ſinnes, but doe encourage men in a courſe of evil, and ſtrengthen the hands of the wicked, Jer. 23.19. ſo as that they cannot return.
As for example, Doe not not ſome Miniſters and Preachers of the Word, tell men they need not be ſo ſtrict in obſerving and keeping the Sabbath, as from Morning to Evening, and after that repetition; what need all this adoe, to be ſo ſtrict, and ſo nice in their ordinary Communication, as not to ſwear by faith and troth; what? theſe are nice things, they themſelves will doe this; and (ſay they) there is no ſuch danger, as theſe fooliſh, fantaſtical, and puritanical Preachers will make you believe; they will tell you, you are in danger of hell fire for breaking the Sabbath, and ſwearing by Faith and Troth, but there is no ſuch matter.
Theſe are they whom the Lord complaineth of, in Jer. 6.15. They lead the daughters of my people with ſweet words, and ſay peace, peace, all is well, when there is no ſuch matter, when they are ready to be ſwallowed up of the devil. And as the ſame Prophet ſaith in Jer. 14.13. When the true Prophets did come and threaten ſword and famine upon the people, the falſe Prophets come and tell them they ſhall have no ſuch thing; ſuch Miniſters and Preachers are odious and hatefull in the ſight of God, Jer. 23.14. Theſe daubing and ſoothing Preachers, the Lord ſaith he will feed them with Wormwood, and they ſhall drink of the water of gall; yea (if the Lord doe not give them repentance,) they ſhall one day drink of the deep Cup of his vengeance, in the pit of Deſtruction, in hell.
But (to paſſe by that) if we that are Miniſters of the Word muſt thus tell our people of their ſinnes, Then our Hearers muſt be content to bee plainly dealt withal, and to be told of their danger; they muſt have their lives ript up, and their ſinnes diſplayed, and their Conſciences ranſacked and rifled, and their danger laid open, and men muſt not rage, nor flye in the faces of their Miniſter; Drunkards, Whoremongers, uncivil ſhag-hair'd, and Civil honeſt perſons, they muſt be told of their eſtate, and that (ſo long as they remain therein) they are in danger of hell and deſtruction; and unleſſe they repent, the Lord will one day come againſt them in vengeance, and they ſhall be as thornes bound up in a bundle, and as Drunkards in their drunkenneſſe, and as ſtubble ready dryed for the fire, Nahum 1.10. For while they be folden together as thornes, and while they are drunken as drunkards, they ſhall be devoured as ſtubble fully dry. And thou muſt not be offended, if a man ſhould come and tell thee that fire hath took hold of thy houſe, and unleſſe thou make ſpeed to quench it, it will burn thy houſe to the ground, wilt thou be angry with him? And ſhall the Miniſters and Preachers of Gods Word; ſtand, and cry, Fire, fire, fire, yea the fire of Gods wrath and vengeance, (which is kindled with the breath of the Lord, as a river of brimſtone;) ſhall he, I ſay, thus cry out, The fire of hell is ready to burn thy ſoul and body? and wilt thou be angry with him? Oh conſider, with whom art thou offended? ſurely with God, for God ſpeaketh it, and art thou offended and angry with God? whence cometh it? it cometh from thy own vile Corruptions, helped forward by the Devil.
Oh then (to conclude) learn then whatſoever thou art, with patience to hear the Word of juſt reproof, and to hear thy faults reprehended; for it is the beſt good that a Preacher can do to thy ſoul, to bring thee out of the ſnare of the devil, unto amendment of life, that thy ſoul may be ſaved eternally in the day of the Lord Jeſus.
Eſayas alſo cryeth concerning Iſrael, Though the number of the Children of Iſrael be as the ſand on the Sea, a remnant ſhall be ſaved.
For he will finiſh the work, and cut it ſhort in righteouſneſſe: becauſe a ſhort work will the Lord make upon the earth, &c.
THe next thing here to be conſidered, is the perſons againſt whom the Prophet cryeth, and the thing he cryeth; The perſons are the Children of Iſrael; and the thing, that though their Number were as great as the ſand on the Sea, yet but a remnant ſhall be ſaved. Now what were the Children of Iſrael? they were the ſeed of Abraham, deſcended of the holy Patriarks, a very honourable people, yea they were Gods people, his peculiar people, they had the Law, the Temple, the Sacrifices, the ſervice of God amongſt them, yet the Prophet telleth theſe people, that though their Number were as the ſand on the Sea-ſhore, yet a Remnant ſhall be ſaved; and this the Prophet doth, to ſhake the hypocrites amongſt them, who going on in exceeding great impenitency, boaſted themſelves that they were of the ſeed of Abraham, and that God had fulfilled his promiſe in them, in making them a great multitude, and therefore the Lord loved them. Now the Prophet he ſheweth, that this was a vain brag, and notwithſtanding their great number, this will not help them, nor avail them in the caſe of ſalvation; this was the general thing intended by the Apoſtle. Now from hence ariſeth two Propoſitions to be obſerved; the firſt is this,
That a great Number of people may bear the name of Gods people, Doctrine. and yet but a few of them have true repentance; (or put it down poſitively,) that Multitudes of people may bear the name of Gods people, and have the true Worſhip of God amongſt them ordinarily, and commonly, and yet but a few of thoſe be true repentant ſinners, and in the eſtate of grace, and of ſalvation: this Propoſition hath ground and footing in other places of Scripture, Gen. 6.1, 2. When men began to multiply upon the face of the earth, then the Text ſaith, they ran on in ſinne, together with the multiplication of men and women upon the earth; there was a multiplication of evil, and ſinne, a great number of ſinnes; yea the Sonnes of God, the godly and righteous ſeed, ſuch as were the Worſhippers of the true God, they began to degenerate, and to run on in ſinne. And the Apoſtle Peter ſaith in his firſt Epiſtle, ſecond Chapter, and fifth verſe, that there was onelyonly Noah, and ſeven other with him, who was the Preacher of righteouſneſſe, were ſaved, and the world of ungodly had the deluge brought upon them; and in the firſt verſe of the ſame Chapter, he telleth them, that there ſhould falſe teachers ariſe; and then in the ſecond Verſe he ſaith, many ſhall follow after them, as we ſee in woful experience, let an Anabaptiſt, or Familiſt ariſe, and you ſhall ſee multitudes follow after their damnable wayes, and ſpeak evil of the way of truth, in Matth. 7.13, 14. Chriſt telleth us of a multitude, and an heap of people, which enter in at the wide gate, and broad way, that leadeth to deſtruction, but few there are that find the narrow wicket, and ſtrait way that leadeth to ſalvation, ſo that a multitude of people may bear the name of Gods people, and yet few are true repentant ſinners; and why ſo?
Becauſe the Spirit ſaith, Matth. 20.16. Many are called, but few are Reaſon 1 choſen; many have the outward calling, but onelyonly Gods Elect are effectually called; and hence it is that Chriſt ſaith his flock is a little flock, Luke 12.32. indeed the elect of God ara a little flock in compariſon of the multitudes of the Reprobates, though they be numberleſſe in themſelves.
Reaſon 2 Becauſe many of thoſe that live under the Goſpel, they content themſelves with a drowſie profeſſion, an empty ſhadow, void of life and power, that they care not for the ſubſtance, and pitch; ſaving grace, and ſaving repentance they reſpect not; nay, is there not many of them that live under the meanes of grace, that reſpect better, Infidelity and Atheiſme, to be of no Religion at all, and many have their hearts taken up with cares of this world; they have ſtony and thorny hearts, ſo that the good ſeed of the Word cannot enter into them, but they choak it, and as we read in Luke 8.4. to the 9. of four ſorts of grounds, there were but one of them good, of honeſt ſound, and good hearts, we have but a ſmall number; yea take we but a view of men in the world, and of particular places, how many ignorant perſons, how many common ſwearers, and contemners of God, and of all goodneſſe, how many filthy perſons, how many proud perſons, ſetting themſelves forth in vanity of attire, ſhagg hair'd perſons, Uſurers, and covetous perſons, ſhall we find to one true ſound upright-hearted Chriſtian? 'twere nigh a thouſand to one: ſo that it is a certain truth, That a multitude of people may have the true worſhip of God, and yet few of them repent, and be ſaved.
How abſurd and groſſe is it then, for the Papiſt to ſtand ſo much as they doe upon their number and multitude, for the grounding of their Religion: Multitudes, ſay they, follow our Religion, therefore it is the true Religion; this is but a weak, and an unſound ground, for men to build Religion upon Multitudes; yea in all Societies, in all Fellowſhips and Families, for the moſt part, the greateſt number is the worſt number; and therefore to ſay their Church is the true Church, becauſe multitudes flock unto it, is a mere ſhadow without ſubſtance; but to leave them.
Ʋſe 2 Is it ſo, that a multitude of people may follow the Church of God, and be in the Church, and yet not in the eſtate of grace, and of ſalvation? Then it concerneth every one of us to look unto it, and to labour to find our ſelves in the number of thoſe few: When one ſaid unto Chriſt, Luke 13.23. Lord, are there few that ſhall be ſaved? the Lord Jeſus anſwered him not directly to his curious queſtion; but in the 24. verſe, Strive to enter in at the ſtrait gate; that will yeeld thee true comfort. So, if ſo be repentant perſons, ſuch as are in the ſtate of grace, be but few, when there are heaps, and troops, and multitudes of ſuch as onelyonly bear the name of Gods people, labour thou then to be of that ſmall number: what will it avail us to ſay, we have born a part with thouſands in hearing the Word, prayer, and performing holy duties? what will it avail us to ſay we have been at a Sermon with thouſands, and yet continue in ignorance, and in hardneſſe of heart? No, Chriſt telleth us, Luke 13.24. that many ſhall ſay, Lord, we have eaten and drunk at thy Table, we have preached in thy name, and flocked to hear thy Word, with troops and thouſands, and wilt thou reject us, being a great multitude: but then in the 27. verſe, Chriſt ſhall ſay, Depart from me, ye workers of iniquity, I know ye not; and then they ſhall be ſhut out of heaven with a multitude: ſo that it is but a ſhallow and ſandy ground, for us to ſay we come to the hearing of the Word with thouſands, unleſſe we labour to be of the number of repentant ſinners.
Ʋſe 3 And, beloved, give me leave to apply this a little nearer: If this be ſo, It is then no good plea for any one to ſay, I doe no other but that which many profeſſours doe; I ſee many profeſſours they will be medling with the matter of Uſury, yea many Preachers doe warrant it, yea many profeſſours make no bones of wantonneſſe, of laſciviouſneſſe, and of dancing; yea they teach their children to dance, as Job ſaith, Job 21.11. their ſonnes and their daughters dance; yea many profeſſors go beyond the bounds of modeſty and ſobriety in the matter of meat and drink, both in regard of exceſſe and curioſity, wonderful exceſſive, and exceeding curious; none ſo curious as the profeſſours, yea many profeſſors ordinarily, and uſually follow the faſhions, every idle faſhion, they have their foretops, and locks, and careleſſe ruffes, and their ſhort waſtes up to the arm-pits, and broad brim'd hats, with garters hanging to the ancles, and their Roſes, and …et theſe perſons have the name, and account of holy men, and holy women. Doſt thou think that this plea will bear thee out? either in the Court of Conſcience; when thy Conſcience is grapling and conflicting with ſin; or when thou ſtandeſt before the Judg of all the world; no, if ſo be thou ſo thinkeſt, thou deceiveſt thy ſelfe, for I tell thee, ſuch profeſſors as thou ſpeakeſt of, may hang their profeſſion upon the hedge, as a rotten rag, for any ſoundneſſe there is in them, although they bear the name of profeſſours, and would be thought to be ſome body, and to give them their due, they are tongue-Chriſtians, excellent in their words, and can ſpeak of the matters of God, and of ſalvation to good purpoſe; and yet follow every new fangled faſhion, and if thou follow them, thou ſhalt but diſcover the vile unſoundneſſe and rottenneſſe of thy own heart, but a few of them are true repenting ſinners, and go labour thou to get into the number of thoſe that are mortified Chriſtians, for thoſe are the onelyonly ſound Chriſtians; Labour thou to be in the number of thoſe that are ſincere, and keep themſelves unſpotted of the world, and do even hate the garment ſpotted by the fleſh; if any thing ſavour of the fleſh, they dare not uſe it, but away with it to the dunghill; and what though they ſay thou art a mopiſh fool, and a preciſe fellow, yet know, that it were better for thee to go to heaven with a few in the narrow gate, then with many to the broad way to deſtruction, Matth. 7.13.
FINIS.