One Hundred Select Sermons, Old Testament · Sermon 42
SERMON XLII.
JEREM. 2.23.
O Generation, ſee ye the Word of the Lord: Have I been a Wilderneſs unto Iſrael? a Land of Darkneſs? Wherefore ſay my people, We are Lords, we will come no more unto thee.
It is a part of great Condeſcenſion in God towards his people in his doings and dealings with them, that whereas he might justly, if he pleaſed, without any more ado, proceed to the puniſhing of them for their miſcarriages towards him; yet he chuſes rather firſt of all to expoſtulate and plead the caſe with them, and to convince them of the unreaſonableneſs of theſe courſes which are taken by them, that ſo if it were poſſible, he might in a manner ſhame them out of them. This is that which we find him here to do in this Scripture which I have now read unto you, which conſiſts partly of an Implicit Proteſtation of his own Innocency and good carriage to them; partly alſo of an expreſs conceit of their perverſeneſs and ill carriage to him, O ye Generation, &c.
IN the Text it ſelf there are three general parts conſiderable: Firſt, A Demand: And Secondly, An Expoſtulation: Thirdly, An Invitation to the view and conſideration of both. The Demand, that we have in theſe words, Have I been a Wilderneſs to Iſrael? a Land of Darkneſs? The Expoſtulation in theſe Wherefore ſay my people, we are Lords, we will come no more unto thee? The Invitation to the view of each in theſe, Oye Generation, ſee ye the Word of the Lord.
We begin with the firſt of theſe parts, viz. The Demand; Have I been a Wilderneſs to Iſrael? in which, for the better underſtanding of it, ſeems to carry a fourfold force or emphaſis with it: Firſt, It hath the force of a Remonſtrance or Proteſtation of Self acquitting or Juſtification; Have I been a Wilderneſs to Iſrael? that is, I have not been a Wilderneſs unto them. Secondly, It hath the force of a Remembrance, or ſeaſonable Intimation; Have I been a Wilderneſs unto them? Nay, I have rather been the quite contrary: I have indeed been a Paradiſe. Thirdly, It hath the force of a Reproach or implicit Exprobration; Have I been a Wilderneſs to Iſrael? as indeed Iſrael has been rather to me. And laſt of all, it hath the force of an Appeal or Provocation to themſelves, and their own Conſciences; Have I been a Wilderneſs to Iſrael? that is, let Iſrael themſelves ſpeak what they know and think in this particular.
Firſt, I ſay, it hath the force of a Remonſtrance or Proteſtation of a Self-acquitting or Juſtification, Have I been a Wilderneſs unto Iſrael, &c? that is, I have not been either of theſe unto them. Here are two Phraſes and Expreſſions which are uſed both together in the Text; A Wilderneſs, and a Land of Darkneſs; and the Lord does deny himſelf to be guilty of either of theſe to his people: He has neither been one nor t'other to them: Not a Wilderneſs, which is an expreſſion of unprofitableneſs; Not a Land of Darkneſs, which is an expreſſion of uncomfortableneſs. In a word, he does here plainly profeſs that he hath been no way wanting in any ſupply, which might be requiſite or neceſſary for them; neither have they ſerved him for nought, or to no purpoſe, in all their attendances upon him This is the Point here before us; That God's people they do not ſerve him in vain, and for no profit; neither are they any looſers at all by their ſervings of him: He is not one that is defective in the rewarding or recompenſing of them for whatſoever they do upon his account. Thus we have it in Mal. 1.10. Who is there among you that would ſhut the doors for nought? neither do ye kindle a fire upon mine Altar for nought. He ſpeaks it to his own people; and it is that which is evident and manifeſt from daily experience and obſervation ſo to be.
And it is founded upon God's Nobleneſs, and Royalty, and Magnificence. Generous and magnanimous perſons, they do not love to be in any mans debt; that they ſhould do them ſervice, and not to pay them for it, no, but will recompence and requite them to the full: They think their own honour is much ingaged and concerned in it; and therefore they will not here be defective, or wanting to themſelves. And ſo it is here with God.
Therefore accordingly it concerns us to be right opinionated of God, and to be well perſwaded of him to this purpoſe: It is that which a great many are not, as even the Scripture it ſelf informs us, which ſay, What is the Almighty that we ſhould ſerve him? And what profit ſhould we have if we prayed unto him? Job 21.15. And ſo again, Ye have ſaid, It is in vain to ſerve God, and what profit is it that we have kept his Ordinances, and that we have walked mournfully before the Lord of Hoſts? Mal. 3.14. Such people as theſe they make as if God were a Wilderneſs, and a Land of Darkneſs to his ſervants; but indeed it is no ſuch matter, and they are convinced of the contrary from God's own Declaration and Proteſtation here in this Text, which we have now before us.
That which makes them to be ſo perſwaded is, Firſt, Becauſe God is pleaſed ſometimes to ſuſpend and delay the expreſſions of his goodneſs to them. Becauſe he does not reward them preſently, therefore they think he will not reward them at all. Becauſe they do not ſee the fruit of their labours out of hand, therefore they imagine as if God would be altogether barren to them: But this is a very great Errour and miſtake in them: For the Lord he does every thing in the beſt and fitteſt ſeaſon; and the longer that he ſtayes before he rewards them, the more does he reward them at laſt; ſo that they ſhall have no cauſe in concluſion to complain of him.
Secondly, Becauſe God does not alwaies reward them in that way and kind as they deſire and expect from him. It may be he may heap upon them Spiritual bleſſings, but he does not ſo follow them with Temporals; or it may be with Temporals in ſuch a kind, but not with Temporals in another: And this through their perverſeneſs they judge to be as good as nothing at all. But thoſe who are Experienced Chriſtians, they ſhould learn to be of another mind, as it is here propounded to them: And from hence to take heed of being diſheartened and diſcouraged in God's ſervice, which Satan their Spiritual Enemy does endeavour all he can to do with them; being as the Accuſer of the Brethren to God, ſo the Accuſer alſo of God to the Brethren: we ſhould not be in this caſe ignorant of his devices, nor unwary of his ſuggeſtions, but rather arm and ſtrengthen ourſelves againſt them all we can, and beg of God himſelf to ſtrengthen us.
There is no unprofitableneſs in the ſervice of God, but there is unprofitableneſs in the ſervice of Satan, and in the ſervice of Sin: This will be ſure to be a Wilderneſs to us, yielding us nothing but bryers and thorns: And this will be a Land of Darkneſs to us: Will the Son of Jeſſe give them Vineyards, &c? carrying us even into utter Darkneſs, if we take not heed of it. What fruit had ye (ſaies the Apoſtle) in thoſe things whereof ye are now aſhamed? for the end of thoſe things is death; that's the wages and reward of ſin, Rom. 6.21, 23. But being made free from ſin, and become ſervants to God, ye have your fruit unto holineſs, and the end everlaſting life. For the wages of ſin is death, but the gift of God is eternal life, &c. And that's the firſt Emphaſis which is conſiderable of us in this expreſſion, namely, as it hath the force of a ſelf-acquittance, or Juſtification; wherein God does clear himſelf of all ſuſpicion of unfruitfulneſs or unkindneſs towards his people. Have I been a Wilderneſs, or a Land of Darkneſs to Iſrael? That is, indeed I have not been, I diſclaim it.
The Second is, as it hath the force of a Remembrance or ſeaſonable Intimation. Have I been a Wilderneſs, &c? Nay rather indeed, I have been the quite contrary. I have in reality been a Paradiſe. It is a kind of an Ironical Speech, wherein the contrary is intended to what…s expreſt; and that for the greater conviction of the perſons to whom it is ſpoken. It ſerves to declare unto us the great goodneſs, and overflowing bounty of God towards his people, who is ſo far from being wanting to them in any thing which is neceſſary, as that he does oftentimes abound to them in all things which can be deſired of them. There are ſome of his ſervants more eſpecially amongſt the reſt who have large experiences of his proviſion for them in all particulars; in bleſſings of Heaven above, and in bleſſings of the Earth beneath, whom he does daily load with his Benefits, as the Pſalmiſt expreſſeth it, Pſal. 68.29. And they are to him as a watred Garden.
This it proceeds in him from his own free love and grace. Bounty and liberality it needs no other motive than it ſelf for the expreſſing and manifeſting of it. He has mercy upon whom he will have mercy; and he has bounty for whom he will have bounty; and he takes delight in making ſome perſons more than others to be the ubjects and objects of it: And to make known the riches of his Bounty upon the veſſels of mercy, Rom. 9.23. As we ſee it is ſometimes in the world with great and wealthy perſons, they now and then take ſome content in it, to make others partakers of their Beneficence: Even ſo does this great and mighty God in his diſpenſations towards the Sons of Men, and eſpecially to his own people.
We have here intimated to us in this paſſage, that care which God takes of his Church which he ſometimes calls his Vineyard, to provide all things neceſſary for it, eſpecially as are eſſential to it, and within the compaſs of it ſelf; Means of Illumination and Inſtruction, and means of Fructification and Increaſe; and oftentimes does wonderfully work in his providence for it, keeping it and defending it from enemies, and preſerving it from outward dangers and deſtruction; that ſo this expreſſion in the Text may be in a manner all one with that in another place, Iſa 5.4. What could I have done more unto my Vineyard that I have not done unto it? And it agrees alſo with that in another, in Iſa. 27.22. In that day ſing ye unto her, A Vineyard of Red Wine, I the Lord do keep it, I will water it every moment; Leſt any hurt it, I will keep it night and day. And ſo of Sion, which is all one. I will abundantly bleſs her proviſion; I will ſatisfie her p…or with bread; I will alſo cloath her Prieſts with ſalvation, and her Saints ſhall ſhout aloud for joy; in Pſal. 132.15, 16. As for Iſrael, which his here mentioned in the Text, that particular People and Nation, the Scripture does ſufficiently inform us of the overflowings of God's kindneſs towards them in all kind of bleſſings.
This is a Point ſo far to be emproved, as the truth of it is to be obſerved, and taken notice of by all thoſe who have a ſhare in it, in a way of due thankfulneſs and acknowledgment. The more that God does for any people, the more does he expect from them, in a way of retribution to him. Their thankfulneſs is to be anſwerable to his mercies; and their obedience is to be anſwerable to their thankfulneſs, and an expreſſion of it. It is that which God expects from them, and accordingly they are not to be failing or defective in it: when-ever they prove to be ſo, they walk unſuitably to his dealings with them. That's the ſecond Emphaſis alſo of this expreſſion, as it hath with it the force of a remembrance, or ſenſible intimation.
The Third is, as it hath the force of a ſecret Gird or Exprobration: Have I been a wilderneſs unto Iſrael? that is, Has not Iſrael been rather a wilderneſs to me? And ſo it ſerves to repreſent to us the unfruitfulneſs oftentimes of God's people, notwithſtanding his manifold waterings and irrigations of them, and expectations from them, as not making anſwerable returns to his goodneſs towards them. This is that which the Lord often complains of, as we ſhall …ind, if we look into Scripture. Thus, in ver. 21 of this preſent Chapter; I had planted thee a noble Vine, wholly a right ſeed: how art thou turn'd into the degenerate plant of a ſtrange Vine unto me? And ſo, Iſa. 5.4. Wherefore, when I looked that my Vineyard ſhould bring forth grapes, brought it forth wild grapes? I looked for judgment, but behold oppreſſion; for righteouſneſs, but behold a cry. This is that which oftentimes falls out thus to be. From whence we may obſerve thus much; that God's people are ſtill behind-hand in their obſervances of him: It is not he that is obnoxious to them, but they rather to him. It is is not he that is chargable with unfruitfulneſs, or unprofitableneſs, but rather they.
Therefore let them accordingly reflect, and enter into themſelves, and conſider how it is with them, and be confounded, and troubled for it: It is the reaſon why God is pleaſed to uſe ſuch expreſſions as theſe to them, that ſo thereby he might the better affect them, and work upon them, and convince them of their uneven carriage and behaviour towards him. That whiles he loaded them with mercies, they loaded him with provocations; made him to ſerve with their ſins, and wearied him with their iniquities, Iſa. 43.24.
There are three things eſpecially which do much aggravate the unfruitfulneſs of God's people: Firſt, the mercies which they enjoy. Secondly, the means which they partake of. Thirdly, the expectations which are upon them; and that even from God himſelf.
Firſt, the mercies which they enjoy. This is that which God does very much ſtand upon, and frequently urges all-along in Scripture; that he has done thus and thus for them, and yet they have made no more anſwerable returns unto him, but rather the contrary. This is a very great evil, and ſo to be accounted: for if mercy and kindneſs will not work upon us, what will? Deſpiſeſt thou the riches of God's goodneſs, &c. ſays the Apoſtle, Rom. 2.4.
Secondly, the means they partake of; there is very much alſo in that: ſeeing God has not been a wilderneſs to them, they ſhould not certainly be ſo to him. But foraſmuch as he affords them means of better improvement, they ſhould be careful to improve under thoſe means. We know what was ſaid of Capernaum, and Chorazin, and Bethſaida; that if the mighty works which had been done in them, had been done in Sodom, and Tyre, and Sidon, they would have repented long before in ſackcloth and aſhes: therefore it ſhould be eaſier for thoſe places at the day of judgment, than it ſhould be for thoſe Cities, Matth. 11.22.
Thirdly, the expectations which are upon them, and that even from God himſelf. This is ſpoken after the manner of men, and as the Lord, after an humane manner, expreſſes himſelf to them. Not that God can properly be fruſtrated of his expectations, or have any thing to fall out otherwiſe than as he thought it would do. …ut the meaning of it is this; that there was occaſion given to him to expect it from the connexion of things one with another, and their ſubordination one to another; and their contrary carriage was therefore an aggravation of their ſin.
All this laid together, ſerves to make us to look to our ſelves in this particular. It is a ſad thing for any to be under the upbraidings of the Almighty; that he ſhould have any thing againſt them which he might juſtly charge them with in a way of unworthy carriage or behaviour towards him, as having not only reproach, but danger in it: They may charge him to be a Wilderneſs, and a Land of Darkneſs to them, and wrong him in ſo doing, by doing it unjuſtly, and without a cauſe; but whereever he charges them to be a Wilderneſs and a Land of Darkneſs to himſelf, as he ſeems here to do in the Text, after a tacit and implicit manner, there is ſome cauſe and ground for it: and where it is ſo, it is there inexcuſable. And that's alſo the third Emphaſis of this expreſſion, as it hath the force of a Revelation, or ſecret Exprobation: Have I been a wilderneſs, as my people have indeed been to me?
The Fourth and laſt is, as it hath the force of an appeal, and provocation, as it were to themſelves, and their own conſciences: Have I been? &c. that is, let Iſrael themſelves ſpeak what they know and think in this particular. God ſubmits himſelf here to the judgment and determination of his people themſelves. Thus we find him to do in ſome other places beſides; as Mic. 6.3. O my people, what have I done unto thee? or wherein have I wearied thee? teſtify againſt me. And ſo alſo even here in this very Chapter: What iniquity have your Fathers found in me? Could they tell? or you for them? He challenges them to ſay the worſt of him.
This is grounded upon his own innocency, and the evidence of it to themſelves. Appeals to other teſtimonies are founded upon mens own integrity. As we ſee it was with Samuel, in the caſe of his carriage towards the people: 1 Sam. 12.3. Whoſe Oxe have I taken? or whoſe Aſse have I taken? or whom have I defrauded? &c. He bids them to ſay the worſt of him that they could, as knowing his own innocency Even ſo does the Lord, as it were, here with Iſrael upon the ſame conſideration; Have I been a wilderneſs to them? that is, can they tax me, or accuſe me for being ſo? No, I am ſure they cannot. This is that which does juſtify God in all his dealings and diſpenſations towards his people, that they have their own conſciences approving him, and bearing witneſs to him. However, when they are under a temptation, and have ſome fits of impatience upon them, they may perhaps in a diſcontented manner quarrel with him, and be ready to except againſt him; yet if they do but conſider things ſeriouſly, and conſcionably, and impartially, ſo as they ſhould do, they cannot but very much acknowledg him, and applaud his proceedings with them, as no otherwiſe than both juſt and gracious. That it is not his ways which are unequal, but that it is their ways which are unequal rather: as we find him ſometimes to tell them, in Ezek. 28.29.
Look as, on the other ſide, God's ſervants do ſometimes appeal to him for the juſtifying of their own hearts and carriage towards him: as Hezekiah; Lord, remember how I have walked before thee with a perfect and upright heart, and done that which is good in thy ſight. And, as Peter; Lord, thou knowest all things, thou knoweſt that I love thee. Even ſo here does God himſelf alſo in ſome manner appeal to them for the juſtifying of his own dealings with them; Have I not been thus and thus and thus unto them?
Therefore accordingly they ſhould alſo herein learn to examine themſelves, and to queſtion with their own conſciences, for the better clearing and juſtifying of God, either againſt Satan's malicious ſuggeſtions, or the miſtruſtfulneſs, and jealouſies, and ſuſpicions which is in their own hearts. Conſider ſeriouſly whether it be ſo or no indeed, that God hath been either a wilderneſs, or land of darkneſs unto them? or not rather, as I hinted before, the quite contrary, and oppoſite hereunto. Surely, if we ſhall any of us do thus, we ſhall not be able to find any other than great cauſe for the magnifying of him; whether as to his goodneſs to his whole Church in general, or as to his goodneſs to our own Perſons in particular. In either of which reſpects and conſiderations he hath ſufficiently approved himſelf to us by manifold expreſſions. And ſo now I have done with the Firſt General Part of the Text, to wit, the Demand, in theſe words; Have I been a wilderneſs to Iſrael? a land of darkneſs? which, as we have heard, hath a fourfold Emphaſis with it; of a Self acquittance, or Proteſtation; of a ſeaſonable Remembrance, or Commemoration; of a ſecret Gird, or Exprobation; and of an Appeal, or probation to themſelves.
The Second is the Expoſtulation; in theſe words, Wherefore ſay my people, we are Lords, we will come no more unto thee? Wherein there are two branches conſiderable of us: Firſt, the the things themſelves, which God does charge them, and upbraid them withal. Secondly, the cenſure, which he paſſes upon thoſe things in them. The things themſelves, which he charges them with, they are expreſt in theſe words; They ſay we are Lords, and we will come no more unto thee. The cenſure which he paſſes upon them, that's in the word wherefore, as implying the unreaſonableneſs of it.
Firſt; For the charge it ſelf, and it conſiſts of two heads more: The one was, their aſsertion; and that was, we are Lords: The other was; their reſolution, we will, &c.
Firſt; Their aſſertion; We are Lords: This was that which they ſaid of themſelves; whereby they did ſeem to hold forth their own greatneſs, and ſelf-ſufficiency, and independence upon any other; that they were now at their own diſpoſing, and might do as they liſt. This is that which all men naturally do too much affect, even liberty of converſation, that they may ſpeak and do what they pleaſe, without controul. As they there in the Pſalm; who ſaid, With our tongues we will prevail, our lips are our own; who is Lord over us? Pſal. 12.4. This is the language of many others beſides. And it is juſtly taxable, and reprovable; for it is that which none can ſay, eſpecially in reference to God, and his Government. There's none who are thus at their own diſpoſing, but are anſwerable and accountable to him for whatſoever is done by them. Every one of us muſt give an account of himſelf to God; as it is in Rom. 14.12.
Indeed God does not always call men to an account preſently, but does many times let them alone, to ſee what they will do of themſelves; but this is an ill improvement of his patience towards them, to make it a ground for licentiouſneſs, and diſsolute converſation: becauſe that he ſtill retains his intereſt in them, and his power and dominion over them, which they are to ſubject themſelves unto, with all obedience. God never leaves any man to himſelf, and the ſwinge of his own luſts, in mercy: Indeed he does oftentimes in judgment, and indignation, and wrath. When men will be their own Maſters, and do whatſoever they liſt, without controul; he ſuffers them to be ſo: and as they pretend to liberty, ſo to expoſe them, and to give them up to it. But this, if it be duly thought of, is the greateſt miſery that can be imagined here in this world. It is the happineſs of creatures, if they knew their own happineſs, to be in a ſubjection and ſubordination to an higher than themſelves; eſpecially now ſince the fall, and that our natures are ſo corrupted by ſin, that we have a better than our ſelves to guide us, and to bring us in order: like an unruly Horſe, that has a wiſe and skilful Rider to govern him. But now therefore for us to caſt off this yoke, and to chooſe rather to be at our guidance, is very pernicious. And this is one thing which this people are charged withal here in the Text.
The Second is their reſolution, in theſe words; We will come no more unto thee. In which paſſage there are ſundry miſcarriages at once, which this people ſeemed to be guilty of, and to be charged withal from God himſelf: But they are reducible to two main heads. The one is, in the denial of their addreſs. And the other is, in the diſcontinuance of it. The denial of their addreſs was this; That they would not ſimply come unto God. The diſcontinuance of their addreſs was this; That they would no more come unto him.
Firſt; Their ſimple denial of addreſs: We will not come unto thee. There was a great matter of iniquity and miſcarriage in them, as to this: That they refuſed to do thus.
Firſt, their diſreſpect, and want of due affection to God. The want of addreſs, is uſually interpreted the want of obſervance. And ſo it is in men to God; when they come not at him, it is a ſign they do not love him, nor regard him ſo as they ſhould do. This is that which is juſtly chargable upon all profane and atheiſtical perſons, that live without God in the world; that never call upon him, never pray unto him, never exerciſe any communion with him, it is an argument that they have not any reſpect or affection for him; for if they had, they would have more delight in his company, and converſe with him, than commonly they have. We will not come unto thee; It had the guilt of diſreſpect.
Secondly, their ingratitude, and unthankfulneſs. God had done very much for them, he had not been a barren wilderneſs to them; and yet they would not come unto him. God charges them alſo with this. God deſerves to be ſought to for himſelf, and thoſe excellencies which are in his own Bleſſed Majeſty: one would come unto him for this, though there were nothing elſe. But now, when moreover we ſhall conſider the good things which he does for us, and which we daily receive from him, this is a further engagement upon us, and makes the ſin to be ſo much the greater, when we neglect to do ſo. And this was the caſe of this people, which made the Lord ſo much to wonder at them, and to be offended with them. For a child not to come at his Father, or a ſervant at his Maſter, upon the account of his meer relation, it is a thing which is not juſtifiable: but not to come to them when they are uſed kindly by them, and when they receive ſo many courteſies from them; this is very abominable. God's mercies ſhould be great provocations of our attendance upon him.
Thirdly, their stubbornneſs, and obstinacy: We would not come unto thee: No, not even then when thou calleſt us, and enviteſt us; this ſets it on a little more. You know how ill Ahaſuerus took it, when he call'd for Vaſhti to come to him, and ſhe refuſed. And how may the Lord then take it, when his people refuſe to come to him upon his invitation, when he calls to them in the miniſtry of his Word, in the diſpenſations of his Providence, in the voice of his Spirit; ſpeaking not only to their ears, but alſo to their hearts, and conſciences; and for all that, they hold off from him. How can he poſſibly take this well at their hands, and not be avenged upon them for it? And that's the Firſt thing here conſiderable, to wit, Their denial of addreſs.
The Second is, their diſcontinuance of addreſs; We will come no more unto thee. This is another thing wherewith they are charged: and there are two things further included in this: Firſt, their ſelf-ſufficiency and confidence in their own preſent condition. Secondly, their apoſtacy, and declining, and falling off from God, and their former carriage.
Firſt; Here was their ſelf-ſufficiency, and carnal confidence: they ſaid, We are Lords, that is, we are able now to ſhift for our ſelves, and ſo we will come no longer to thee for ſupplies from thee. This is the temper and diſpoſition of moſt kind of people beſides. As long as they think they can any thing ſubſiſt without God, they never care for coming unto him. Thus it was here with theſe Iſraelites; God had heaped many mercies upon them, and bleſt them on every ſide: And this was the uſe which they now made of it, even to neglect him ſo much the more, that had done thus much for them: To forſake the Fountain of living waters, and to ſeek to themſelves broken and empty Cisterns, which would hold no water: as he tells them in the 12th verſe of this preſent Chapter. Thus, as it was with the Prodigal in the Goſpel, who, ſo long as he was any thing well abroad, never cared to come home to his Father's houſe: Even ſo is it alſo with many more. As it was with the Church of Laodicea: Rev. 3.17, 18. Which ſaid ſhe was full, and encreaſed with goods, and had need of nothing; not knowing that ſhe was wretched, and miſerable, and poor, and blind, and naked: and had need to come to Christ, and to buy of him Gold, and white Rayment, and Ointment, and ſuch things as theſe.
The temper and diſpoſition in God's people, is that which oftentimes provokes him to take ſuch a courſe with them as he does, for the bringing of them home to him: And that is, to exerciſe them with various croſſes and afflictions, to convince them of their own inſufficiency, and of their neceſſary dependance upon him. Thus he ſpeaks of his Church there in Hoſea, in chap. 2. ver. 6, 7. That he would hedg up her way with thorns, and make a wall, that ſhe ſhould not find her paths. Then ſhall ſhe ſay, I will go, and return to my firſt Husband; for then it was better with me than now. God would make her come again unto him, though ſhe thought to have come to him no more, as being able to ſhift well enough without him.
Oh, 'tis good for every one to live in a conſtant dependance upon God, and to ſee their need and neceſſity of him, in whom they live, move, and have their being. They that do otherwiſe, God will take ſome courſe or other whereby to reduce them, and to bring them again unto him; as without whom, they cannot be able to ſubſiſt, or hold out. That's the firſt thing implyed in this expreſſion. No more, to wit, their ſelf-ſufficiency. Though formerly we came to thee, when we had ſome need of thee; yet now we are able to ſhift for our ſelves.
The Second is, their Apoſtacy, and falling off from God. This was another thing which he took ſo ill from them, that though they had come to him heretofore, yet now they would do ſo no longer. This was that which was moſt odious to God of any thing elſe: a cooling of their affections towards him, and an intermiſſion of their ſervings of him, as it is in any other beſides. It is that (as I have ſhewn you of late) which God did ſo much lay to the charge of the Galatians, and reproach them for it: That having begun in the Spirit, they ſhould end in the Fleſh; that is, that having formerly come to him, they ſhould now (in the words of the Text) come to him no more. Thus we find it recorded in the Goſpel concerning divers that came to Chriſt, that they ſerved him juſt thus. Joh. 6.66 From that time many of his Diſciples went back, and walk'd no more with him.
This muſt needs be very grievous and diſpleaſing to him, becauſe it is ſuch as caſts a reproach upon his ſervice, and makes it to be ill thought of in the world. As when a ſervant ſhall run away from his Maſter, and come no more unto him: eſpecially there where he is well uſed, and hath all the encouragement given him that can be; this carries a great deal of diſparagement and ignominy with it. Even ſo is it here in mens carriage to God in this particular: when they ſhall abſolutely take their leaves of him, and reſolve to make no further addreſſes to him; this is the height of miſcarriage in them; which therefore all thoſe that fear God, ſhould be very cautious of being guilty in themſelves. And ſo much of the firſt particular conſiderable in this Firſt General, to wit, the things themſelves, which God does charge theſe people withal in their aſsertion, and reſolution.
The Second is, the cenſure, which he paſſes upon them in the proper word of expoſtulation; wherefore. He charges them in it with unreaſonableneſs, and as ſuch as they were able to give no good account for it in themſelves. And there are two things again in this: Firſt, to ſignify, that it was without reaſon; They had no cauſe at all for it. Secondly, to ſignify, that it was againſt reaſon; They had very much cauſe to the contrary: each of theſe are in this word, Wherefore.
Firſt, to ſignify, that it was without reaſon; They had no cauſe at all for it, that they ſhould carry it thus towards God, ſo as to withdraw, and to depart from him: for he had give them no occaſion nor provocation at all. We know how we reckon it amongſt men, and in the affairs of the world. For people to be ſtrange there where there is no occaſion given them of ſtrangeneſs, it carries ſome uncouthneſs with it, and puts them ſometimes to their plunges, and muſings, and thoughts in themſelves, who are the objects of it. To ſtudy, and find out a ground and reaſon for it. from whence it ſhould proceed. Even ſo (as we may ſay) was it here with God, in reſpect of his people; he cannot deviſe what ſhould be the cauſe of this their ſtrange minds: Wherefore, to ſignify, it is without reaſon.
But Secondly; Wherefore alſo: to ſignify, it was against reaſon. There was all the reaſon that might be to the contrary. Firſt, their relation: My people. For ſtrangers not to come at me, were no ſtrange thing; but for relations to do ſo, it is ſtrange. The more claim we make unto God, the more obſervant ſhould we be of him. The Lord does ſtill very frequently in Scripture, lay a great emphaſis upon that: My people, my people have committed two great evils; my people have forgotten me, &c. And here, my people came not unto me; and ſay too, that they will not: what an unnatural thing is that?
Secondly; The great things which they have received from me, and which I have done for them. It is ſtrange, in regard of that alſo, and very unreaſonable. Every kindneſs is a ſtrong engagement; every courteſy is an obligation to duty. The love and favour of God, it is of a conſtraining, and of a compelling nature: and yet for all that, it did not work, or prevail here. What a monſtrous and prodigious thing was this? contrary to all ſenſe, and reaſon, and apprehenſion, and imagination whatſoever. There's nothing which can be ſaid to juſtify it, or be a pretence and colour for it. And ſo I have done alſo with the Second General Part of the Text; which is the Ezpoſtulation: Wherefore ſay my people, we are Lords; we will come no more unto thee?
The Third and laſt is, the invitation to the view, and conſideration of both; which we have prefixt in the beginning of the verſe, by way of introduction: but I have reſerv'd it rather to be handled in the concluſion, as the fitteſt place for it, in reference to our handling, in theſe words; O ye Generation, ſee ye the Word of the Lord. By Generation here, he means; the people of the times, in which the Prophet at that time lived: And it has a kind of reflexion with it, upon the ſinfulneſs, and wretchedneſs of it. As who ſhould ſay, into what an age and time are we fallen? And ſo we find our Saviour himſelf ſometimes to uſe it, and his Apoſtles with him. A ſinful, and an adulterous Generation; a crooked, and perverſe Generation; a Generation of vipers, and of evildoers, and the like. Still they took notice of the temper of the Age and Generation in which they were: and ſo is it requiſite likewiſe, upon occaſion, for others to do the ſame with them.
But that which is chiefly here obſervable, is that which this Generation is invited unto, namely, to ſee the word of the Lord. One would have thought it ſhould rather have been hear it: for that's the ſenſe which is receptive of words rather than ſeeing. But the Holy Ghoſt knew what he ſaid, and accordingly was pleaſed to make choice of ſuch an expreſſion as was moſt emphatical, and agreeable to his purpoſe. And ſo ſays rather, ſee it, as that which had the greateſt efficacy and influence with it upon the mind. Segnius irritant animum demiſsa per aurem, quam quae ſunt ocu…is ſubjecta. So then, ſee it, that is, underſtand it, conſider it, mind it, and attend unto it. They had heard the word of the Lord often enough with their outward ears, but that had done no good at all upon them, they were little the better for that. So then now therefore he calls upon them to ſee it, that is, in a ſpecial manner to take notice of it.
And which ſeems alſo to be included in it; to judg of it, and to conſider the weightineſs, and ſeriouſneſs of it. That there was ſome ground, and reaſon, and cauſe for that which he ſaid. There are many words which are ſometimes ſpoken by men, eſpecially in their anger and wrath, which would not ſo well endure the teſt or examination of them, which they would be aſhamed that others ſhould ſee them, in the ſenſe whereof we now ſpeak. Yea, but theſe words of God were not ſuch; he cares not who hears them, and he deſires that every one may ſee them, and be witneſſes of them; eſpecially thoſe who were themſelves more particularly concerned in them. Hear ye the word of the Lord. And it has a reſpect to a twofold Branch, whereunto it is to be referr'd. Firſt, the word of the Lord, as it did reſpect his own justification: Have I been a wilderneſs to Iſrael, or a land of darkneſs? judge ye of the truth of that. Secondly, as it did reſpect Iſrael's condemnation: Wherefore ſay my people, we are Lords, we will come no nore unto thee? judge ye alſo of the equity of that.
And now this (to bring all to ſome uſe) is very applyable to our own condition of this Land and Nation. To whom theſe words of the Text may be very well ſitted and ſuited in all particulars. And therefore, O Generation, ſee ye the word of the Lord. Let us think and conſider with our ſelves, how God has been pleaſed to carry himſelf to us from one Generation to another: Has he been indeed a wilderneſs to us, or a land of darkneſs? Let us but a little look back, and reflect upon the mercies of this very day, as I mentioned it to you in the forenoon; and had occaſion, as I then told you I had, to do from a Sermon given to that purpoſe. The ſeventeenth day of November, which laid the ground work and foundation of ſo many mercies unto us, which followed upon it: In the breaking forth of the Goſpel amongſt us, and many other bleſſings beſides, which we have enjoyed with it: Peace, and Plenty, and Proſperity, and Honour, and Renown. We have been a wonder to all Nations round about us, for the great and remarkable favours which God hath been pleaſed from time to time to heap upon us. Then they ſaid amongſt the Heathen, the Lord hath done great things for them. The Lord hath done great things for us, whereof we rejoyce, Pſal. 126.2.
But have we made anſwerable returns to God's goodneſs and loving-kindneſs towards us? Let us but ſee, and conſider that a little, and ſeriouſly think of it. What improvement have we made of the Goſpel, which we have ſo long time enjoyed; to faithfulneſs, and fruitfulneſs, and heavenlineſs, and holineſs of converſation? God has not been a wilderneſs to us; have not we been ſo to him? He has not been a land of darkneſs to us; neither as oppoſite to the light of knowledg and information, the darkneſs of error and ignorance; nor as oppoſite to the light of comfort and conſolation, the darkneſs of miſery and affliction. God has been light unto us, and in him is no darkneſs at all. But whether have we walked in the light, and not in darkneſs, in reference to him? This were worth the due ſcrutiny and enquiry by us. Have we not wax'd proud, and wanton, and ſecure, and preſumptuous under all his diſpenſations towards us? And ſo truſted to our own preſent welfare, as that we have in a manner deſpiſed him? and ſaid with theſe people in the Text here before us: We are Lords, we will come no more unto thee. Certainly, the great abominations which do now in theſe days abound, and increaſe ſtill amongſt us, they do ſpeak no leſs of us.
Well, if it be thus with us, we have great cauſe to be affected with it, and to lay it to heart, as that which is moſt abſurd, and unreaſonable, as it is here preſented to us. And to cloſe at laſt with God's excitements and invitations of us to repentance, and amendment of life. This is that which we have an example of given us in this very people here before us: the people, as we may ſee in the following Chapter, Jer. 3.22. Who when God had firſt himſelf ſaid thus unto them; Return ye backſliding children, and I will heal your backſliding: they preſently make this anſwer, and return unto him again. Behold, we come unto thee; for thou art the Lord our God. And ſo much may ſerve for this time.