One Hundred Select Sermons, Old Testament · Sermon 35
SERMON XXXV.
Eſaiah 9.14.
Therefore the Lord will cut off from Iſrael head and tail, branch and Ruſh in one day.
Though God conſidered in himſelf, in his own Bleſſed Majeſty be altogether abſolute and unaccomptable, and need to give no reaſon at all of any thing which is done by him, his own Will being the best and higheſt Reaſon that can poſſibly be given: Yet he is pleaſed out of his Grace and Goodneſs ſo far oftentimes to condeſcend to the Sons of men; as to give them ſome account of thoſe Actions which are done by him. Eſpecially which do any thing more than ordinarily concern themſelves as to their ſuffering from him. And this is that which we may obſerve him to do in this Scripture which we have now before us: where intending a great deſolution of this People which he had to deal withal, the People of Iſrael, and the ſending of a ſweeping Judgement amongſt them: He here gives them a reaſon of ſo much ſharpneſs and ſeverity to them, as proceeding not ſo much from himſelf, but rather from them: not from himſelf ſo much as unmercifully diſpoſed towards them, or ſet againſt them: But from themſelves rather who had neglected his mercy and goodneſs to them.
IN the Text it ſelf there are two General Parts conſiderable. Firſt, The Ground or Occaſion of the Judgment, thats in the Particle Therefore, which relates to that which went before in the 13th Verſe, the Judgment it ſelf, thats expreſt in theſe words, The Lord will cut off from Iſrael head and tail, &c.
We begin with the Firſt of theſe Parts, viz. The Ground or Occaſion of the Judgment in the particle Therefore. Therefore? Wherefore? Why namely becauſe this People did not turn unto him that had ſmitten them, neither did ſeek the Lord of hoſts, as is expreſt in the Verſe immediately preceeding. Therefore will the Lord do thus and thus with them, where the Cauſe which is here expreſt may be conceived to proceed in the way of a threefold Gradation.
Firſt, Of their ſimple Impiety.
Secondly, Of their Additional Impenitency.
Thirdly, Of their continued Obſtinacy.
There was their Simple Impiety in provoking of God by their ſin and miſcarriage at firſt: There was their additional Impenitency, in that they did not turn from their ſin, to him that ſmote them. There was their continued Obſtinacy, in that they would not in all this ſo much as ſeek to the Lord of hoſts.
Firſt, Here was their Simple Impiety and ſinning of theirs againſt God at firſt, as a Ground and occaſion of Gods Judgment to be inflicted upon them. This was that which was in the bottom of it, Iſrael had ſinned, and therefore now Iſrael was to be puniſhed in reference to their ſin. This is that which is pertinently to be obſerved in all proceedings of this nature; ſin it is the meritorious cauſe of all puniſhment, and that which lays a ground for it: Where ever there is ſin, there will be Puniſhment ſooner or later. And where once there is Puniſhment, there has been ſin greater or ſmaller, and ſo the Scripture ſtill intimates and declares unto us, as 1 Cor. 11.30. For this cauſe many are weak, &c. There is always a cauſe, and a particular cauſe of Judgment, and his proceeding to Puniſhment. Sin and Puniſhment they are relatives, and have a mutual dependance upon each other.
And that eſpecially in regard of the Juſtice which is in God: He cannot indure to behold ſin and iniquity, and therefore muſt needs puniſh it and be avenged upon it. The wages of ſin is Death; and God is a true Paymaſter who will not withhold their wages from ſuch Perſons to whom it is due; nor yet on the other ſide will he give ſuch wages to ſuch Perſons to whom it is not due.
Therefore we ſhould juſtifie God in all his dealings with us to this purpoſe, when his hand does at any time lye more than ordinarily heavy upon us, it is good for us to ſearch our hearts and ways in this particular, and to conſider how it is with us. Gods quarrel is not againſt our Perſons but againſt our Sins, and therefore let us reflect upon them, and lay the cauſe where it is to be laid indeed. Why doth a living man complain, or man for the Puniſhment of his Sin? Let us ſearch and try our hearts, and turn unto the Lord our God, as the Prophet Jeremy adviſes, Lam. 3.31. We ſhould for the moſt part ſuſpect our ſins as the cauſes of any Judgment which is upon us. And accordingly look to find out that particular ſin which may have more eſpecial influence hereupon.
But Secondly, As here was their Simple Impiety, ſo alſo, their Additional Impenitency, as a further Cauſe of this Judgment. Thoſe that ſin perhaps at first, and ſo throughly provoke God's anger againſt themſelves; yet, by Repentance and turning from their ſins, may happily divert it and appeaſe it. But thoſe People here in the Text, they did not ſo; they turned not to him that ſmote them: And this made their Judgment to be ſo much the furer to them than otherwiſe it would have been. Where men repent of ſinning, God repents of puniſhing, and of that Evil which he thought to bring upon them; as we may ſee in the Ninevites: But where they do not, he does not neither. That Puniſhment which is ſlow of it ſelf, Impenitence haſtens it: And that Puniſhment which is light of it ſelf, Impenitency aggravates it: And that Puniſhment which is paſſive of it ſelf, Impentence ſtays it. Impenitency is the Cauſe, and Ground, and Occaſion of the greateſt and heavieſt Judgments that are.
And the reaſon of it is this; Becauſe it does ſeem in a manner to own and juſtifie ſin, and ſtand in the Commiſſion of it. Where People ſin of Infirmity, but yet repent; they do thereby in a ſort and interpretatively undo what has been done by them: And though the Acts of it cannot be recalled by them, yet the Guilt of it is in ſome manner quallified by a contrary frame and temper of ſpirit, and conſequent departing from it. But Impenitency does, as it were, repeat and renew the former miſcarriage; even there, where for a time there may be an Actual Abſtinency from it. He that does not repent of Sin, he commits it even then when he refrains it, as to the Actual Condition of it.
Again further, Thus is this alſo in Impenitency; that it does in a manner treſpaſs upon all the Attributes of God: which it either queſtions, or elſe vilifies and makes nothing at all of them.
The Omniſcience of God, as to the deſerts of Sin; Pſal. 94.7. Tuſh, the Lord doth not ſee, neither doth the God of Jacob regard it.
The Truth of God, as to the Threats of Sin; 2 Pet. 3.4. Where is the promiſe of his coming? for ſince the father fell aſleep, all things continue as they were from the beginning of the Creation.
The Justice of God, as to the puniſhing of Sin: Conſidering God to be all Mercy, and Pitty, and Indulgence, &c.
The Power of God, as to the executing of Judgment: As thinking that his hands cannot reach them, nor that he is able, eſpecially in ſome caſes, to be avenged upon it, or to do what he threatens againſt it: Yea, the Mercy and Goodneſs of God, which it abuſes to a further Continuance and Perſiſtency in Evil. Thus treſpaſſing upon all God's Attributes, it muſt needs eſpecially draw down God's Judgments.
The Third and Laſt thing obſerveable in this Paſſage, for the ground and occaſion of Judgment, whereupon it proceeds, is their Continued Obſtinacy. This was that which was the unhappineſs of this People here in the Text (as it is alſo ſometimes of divers others beſides) not only that they did not repent; but moreover, that they would not: there was not only their Negative Remorſeleſneſs, but alſo their Poſitive Perverſeneſs. Far, as they did not turn to him that ſmote them, ſo neither did they ſeek the Lord of hoſts. They were now ſo ſettled upon their Lees, and confirmed in their wicked and ſinful Courſes, as that they were wholly and abſolutely incorrigible. And this muſt needs now, introduce, and haſten, and hale, and pull the Judgments of God down upon our heads. Therefore: and therefore, with a witneſs, will God now proceed to the puniſhing of them.
The Conſideration of theſe things ſhould makes us ſo much the more wary of our ſelves in this Particular: As we deſire to avoid Puniſhment, ſo to be careful to abſtain from ſin, and to take heed of that: And eſpecially, to take heed of Impenitency, and perſiſtence and abiding in ſin: If by chance we ſhould fall into it, not to ſtay and rest in it. Shall we continue in ſin, ſaith the Apoſtle, God forbid. And ſo long as we do not repent of it, God makes account that we do continue in it; which we ſhould be heedful and wary of: And more eſpecially, above all, of Obſtinacy and Perverſeneſs of Spirit. It is bad enough to ſin at firſt, and after that to forbear to repent; but to ſin, and to refuſe to repent, that is a great deal worſe by far, and ſo moſt of all to be declined by us.
And ſo near I have done with the First General Part of the Text, which is the Ground or Occaſion of God's Judgments threatned againſt this People, included in the Particle Therefore; as relating to what went before: Therefore, becauſe of their impiety; and, Therefore, becauſe of the impenitency; and, Therefore, becauſe of their obſtinacy.
The Second is, The Judgment it ſelf, in theſe words; The Lord will cut off from Iſrael head and tail, branch and ruſh, in one day. Wherein again, we have three Branches more.
Firſt, The Denuntiation of the Judgment.
Secondly, The Extent of it. And
Thirdly, The Time.
The Denuntiation of it; The Lord will cut off from Iſrael.
The Extent of it; Head and tail.
The Time or Seaſon of it: In one day.
Firſt, To ſpeak of the former, viz. The Denuntiation of the Judgment: The Lord will cut off from Iſrael. Wherein again, take notice of three things further.
Firſt, The Author of it; and that is the Lord.
Secondly, The Matter of it; and that is Cutting off.
Thirdly, The Subject of it, or the Perſons and People which are more particularly involved in it; and that is Iſrael.
For the Firſt, The Author of this Judgment which is here mentioned, it is expreſſed to be the Lord. The Expreſſion of it is to be referred to ſuch as themſelves; who took Samaria, and led Iſrael Captive to Aſſyria: 2 King. 17.23. But the Infliction of it is to be referred to the Lord, as ſole in it: Whoever may be the Inſtrument, it is God alone who is the Author of Judgment; The Lord will cut off: take notice of that. This is that which the Scripture does every where declare unto us; as, Iſa. 42.24. Who gave Jacob for a ſpoil, and Iſrael to the Robbers? did not I the Lord? He, against whom ye have ſinned? And ſo, Iſa. 45.7. Saith the Lord of himſelf: I form the light, and create darkneſs; I make peace, and create evil: I, the Lord, do all theſe things. And ſo, Iſa. 10.5, 6. O Aſſyrian! the rod of mine anger; and the ſtaff in their hand is my indignation. I will ſend him against an hypocritical Nation; and againſt the people of my wrath will I give him a charge to take the ſpoil, and to take the prey, and to tread them down like the mire in the ſtreets. There is no evil in the City, that is, of puniſhment; and the Lord hath not done it.
This holds good, eſpecially, upon a twofold Conſideration.
Firſt, Of the Sovereignty and Power of God. It is he only that is able to puniſh: It is he alone that hath all Men and Creatures under his Command. Men are ſometimes out of the reach one of another: And though they have now and then a mind to puniſh, yet they have not always an Ability or Opportunity. But as for the Lord, he is able and powerful: As he is mighty to ſave where he will deliver, ſo he is mighty to puniſh where he will deſtroy.
And then Secondly, Upon the Account of the Holineſs and Purity which is in God. There are none which are ſo fit to puniſh others, as thoſe who are innocent Perſons. Guilty and Obnoxious Perſons, although ſometimes they are prevailed to puniſh in regard of others miſcarriages: And although they are ſometimes called to Puniſhment, in regard of their own places: yet they cannot ſo freely do it from their own guilt, which wholly flies in their faces, does frequently obſtruct Juſtice in their hands, and ſtops them from the Execution of that Puniſhment which is otherwiſe done to Offenders. But now, for God, he is free from all Tainture in this regard; He is upright, and no Ʋnrighteouſneſs is found in him: And becauſe he is ſo, he is therefore ſo much the freer, and fitter for Puniſhing.
This ſhould therefore teach us, upon all occaſions, to have ſpecial recourſe to him, and to acknowledge his Hand in theſe matters; the nature whereof was the particular Guilt of theſe people here in the Text, as it is noted of them in the Verſe immediately preceding; that they turned not their eyes to him, indeed, that ſmot them. It may be they might have ſome reflection upon their Enemies, and ſuch Perſons as were Inſtruments of their Affliction; but they did not look to him, who was the Main and Principal Cauſe of it; namely, the Lord himſelf. And therefore does the Prophet here admoniſh them, and mind them of it, and us in them: That in any thing which is given to us; whether War, or Sickneſs, or Want, or Captivity, or whatever it be, that we do not pore ſo much upon Second Cauſes, as to have our eyes carried to the Lord. Look, as in Mercies we ſhould look upon God, as the Principal Doner; ſo likewiſe in Judgments, we ſhould look upon God as the Principal Sender and Inflicter of them.
And this will have this happy Iſſue and Effect conſequent upon it, as that it will make us occaſionally, ſo much the better by God's dealings with us. Theſe Afflictions which we look upon, as coming more directly from God, they will carry us ſo much the readier to God; both as expecting Deliverarice from him, and yielding Obedience to him. As we have an Expreſſion plain to this purpoſe, in Hoſ. 6.1. Come, let us return unto the Lord; for he hath torn us, and he will heal us; he hath ſmitten us, and he will bind us up. And that is the firſt thing here conſiderable; to wit, the Author of this Judgment: It was the Lord.
The Second is the Nature of it: And that is ſignified in theſe words, The Lord will cut off. Wherein, again, two things more.
Firſt, The nature of the Thing.
Secondly, The nature of the Expreſſion.
The nature of the Thing, that is Cutting off.
The nature of the Expreſſion, that is by way of Production and Declaration of ſomewhat as future, and as yet to come. The Lord will cut off.
Firſt, To ſpeak of the nature of the thing, which is Cutting off. This is that which the Lord here threatens againſt this People in theſe preſent Circumſtances and Conditions. That for as much as they were no better by his dealings with them hitherto, he would now make an utter End, and Conſummation, and Riddance of them. He would now no longer ſpare them, or forbear them; but would cut them off. He had told us that he had ſmitten them before, by the ſame token, that they did not turn to him that ſmot them: And now he tells us, that inſtead of ſmiting them, he will now abſolutely deſtroy them. This is the method which God uſually obſerves with People in this Particular: That when they are not bettered by leſſer Judgments, he then commonly proceeds to greater: From Correction, he paſſes to Deſtruction: Firſt he cuts them ſhort; and if that will do no good upon them, he cuts them off: Firſt he makes uſe of his Pruning Knife, whereby he lops them; and then he makes uſe of his Axe, whereby he fells them. And this is that which we may obſerve him to do here in this place, with this People which we have here before us, and is ſignified here unto us in this threatning, which is denounced againſt them; The Lord will cut off from Iſrael.
There is a twoſold Sword which God makes uſe of for cutting with, before he proceeds to cutting off: The one is the Sword of his Mouth, and the other is the Sword of his Hand. The Sword of his Mouth, that is the Word of God; which is the Sword of the Spirit, in the Voice of his Miniſters. The Sword of his hand, that is the Rod of God; which is the Sword of his Wrath, in the hand of his Enemies. Firſt he does it Gladio oris, and then he does it Ore gladii. And when neither of thoſe do prevail, he then comes with his Hatchet and Axe. Which we may here take notice of in the occaſion of this preſent Scripture, which we have now before us.
Firſt, I ſay, God is pleaſed to begin with the Sword of his mouth; and to ſtrike with that, before he proceeds to final and abſolute Deſtruction. The Sword of Eliſha goes before the Sword of Jehu. I have hewen them by my prophets, I have ſlain them by the words of my mouth: Hoſ. 6.5. Thus it was here in this preſent Chapter, and upon this preſent occaſion. The Lord ſent a Word into Jacob, and it hath lighted upon Iſael: Iſa. 9.8. The word of God is powerful and ſharper than a two-edged Sword: Heb. 4.12. But now, when this Word and Sword does not prevail and take effect, he then takes up the others. Thoſe that are not bettered by God's Gracious Admonitions, they ſhall be ſenſible of his deſtructions.
Again Secondly, God takes up his other Sword, which is the Sword of his hand: But he does not make uſe of that preſently, in the greateſt ſecurity: He does at the firſt but only brandiſh it, and, as it were, flouriſh with it; or at the moſt, he does but only ſtrike, he does not kill; he cuts, but he does not cut off: Yea, but when the former does not ſucceed, he proceeds to the latter. And this is that which we are more eſpecially to take notice of here in this place; that is, Preparatively: Judgments neglected, and not improved, they do provoke God to proceed to Deſtruction. They which are not bettered by Smiting, they are expoſed to Cutting off.
And there is very great reaſon for it. Firſt, As fruſtrating the pains and labour which hath been taken about them. The Fig-tree, whereupon the Husbandman had beſtowed many Years coſt and care for the bettering of it, and yet was not bettered; it was cut down, as altogether unprofitable. Unprofitableneſs under God's Judgments is a kind of ſlighting of him that ſends them.
And then Secondly, They do but cumber the places where they are, and hinder others. Cut it down, ſays the Maſter of the Vineyard, why cumbereth it the ground.
And beſides that, It does often times much hurt to the rest which are near unto it. Immedicabile valens en ſe recidendum est, ne pars ſincera trahatur. And ſo much of the first thing which is here conſiderable; to wit, the nature of the thing: which is Cutting off.
The Second is, The nature of the Expreſſion, or the Form of Speech which is here uſed in the Future Tenſe; Va-Jakreth. He will cut off: Where whilſt it is ſaid here that He will, there are three things at once which are included in this Expreſſion.
Firſt, As a Word of Premonition.
Secondly, As a Word of Procraſtination.
Thirdly, As a Word of Reſolution.
Firſt, As a Word of Premonition. Take notice of that. We ſee here how God does not uſually ſurprize men, or come upon them before they are aware, if the fault be not their own; but he gives them warning before he deſtroys them, and proceeds to a final and utter deſolation of them. He tells them, He will do it before he does it indeed. He does ſo in the way of his Providence, by many turns and paſſages thereof; which do beſpeak ſuch things unto them, if they would but obſerve them. Their Deſtruction in the Previous Cauſes, and Simptoms, and Tendances to it, before there is Deſtruction in the Event it ſelf, and Abſolute Accompliſhment of it. And ſo he does it alſo (as I hinted before) in the mouths of his Prophets and Miniſters; who threaten it, and give warning of it. And alſo, in the hearts and ſpirits of men themſelves.
Which ſhould therefore teach us to haſten it, and to give heed unto it. Deſpiſe not God's Gracious Hints and Admonitions of Judgment before hand, for fear leſt we be overtaken with them before we are, as it was with thoſe in the days of Noah, in the Deluge of Waters: And as it were with thoſe in Sodom and Gomorrah in the Deſtruction of Fire and Brimſtone. The word Will is a word of Premonition; that is the firſt.
Secondly, He will: It is a Word of Procraſtination. It is a Speech of Delay, and preſent Forbearance. God cuts off impenitent Sinners; but he does not do it preſently, but after ſome temperate Indulgence towards them. As he gives them warning, ſo conſequently he gives them time, if they will make a right Uſe and Improvement of it. Thus we know he did with the old World; Gen. 6.3. The Lord ſaid, my Spirit ſhall not always ſtrive with man, for that he alſo is fleſh: yet his days ſhall be one hundred and twenty years. God is ſlow to Anger, and conſequently, ſlow to Judgment: Which his Work, but his ſtrange Work; his Act, but his ſtrange Act.
This is a Ground likewiſe for our ſlowneſs to the provoking of him. If God be ſo ſlow to puniſh, we ſhould be as ſlow to ſin; and not abuſe his Long-ſuffering and Patience in this particular: but rather, hereby be lead to Repentance, which is the proper uſe and improvement of it; as it is in Rom. 2.4. Deſpiſest thou the riches of his goodneſs, and forbearance, and long-ſuffering; not knowing that the goodneſs of God leadeth thee to repentance.
But yet Thirdly, It is a Word of Reſolution. It is that which he hath fully purpoſed and determined to do in Concluſion. God will not be always Willing; he will be at laſt Doing, and reducing his Will into Act and abſolute Execution: Which is that which is here further intimated in this Expreſſion He will do it; and none ſhall hinder him, and keep him from it. Thus Job 9.12. Behold, he taketh away: who can hinder him? and who will ſay unto him, what doeſt thou. And ſo in Job 23.13. He is in one mind, who can turn him? and what his ſoul deſigneth, that he doth. He will, in regard of his Ʋnchangeableneſs: None can alter him from his Purpoſe. And He will, in regard of his Powerfulneſs: None can reſtrain him of his Purpoſe; For who hath reſiſted his Will. This is here eſpecially to be underſtood, after all means which he hath uſed for reclaiming them; and all to no purpoſe. As long as there is any hope of Repentance, and Amendment, and Reſignation of People's Lives; ſo long God ſeems to be in ſome doubting and diſputing with himſelf, whether he had beſt to deſtroy them or no: How ſhall I give thee up, Ephraim? how ſhall I deliver thee, Iſrael? how ſhall I make thee as Admah? how ſhall I ſet thee as Zeboim? my heart is turned within me, my repentings are kindled together: Hoſ. 11.8. But when they once prove to be incorrigible, and past hope of being any thing better, then he comes to I will; and that as a word of Peremptorineſs, and full Reſolution.
And this for the Nature of the Judgment. The Lord will cut off.
The Third is, The Subject of it, or the People involved in it; and that is Iſrael. If it had been from Egypt, or Aſſyria, or Edom; ſuch Nations as were not only Strangers, but Enemies to God; the matter had not been ſo great. For the Lord to cut off ſuch as thoſe, it might have appeared to be no great wonder: For, If a man find his Enemy, will he let him go well away, ſays Saul himſelf to David, 2 Sam. 24.19. But for Iſrael, which was God's own ſpecial and peculiar People; and whom himſelf had made choice of above all other Nations of the World: For the Lord to cut off ſuch as thoſe; this was ſtrange and remarkable: Yet this is that which we may here obſerve, and take notice of in this preſent Scripture: The Lord will out off from Iſrael his vineyard, his inheritance, his pleaſant plant, his peouliar treaſure: He will not ſpare or indulge theſe, but in theſe Circumſtances will cut them off. This is the ſad Nature and Condition of Sin, that it does fruſtrate all kinds of Privileges which any People are capable of, as to the exempting them from God's Afflicting Hand. If Iſrael ſhall provoke God by their Impenitency and Obſtinacy againſt him, even Iſrael ſhall be puniſhed and cut off by him: He will not forbear, even, ſuch as thoſe in ſuch conditions.
Nay, ſometimes he will proceed ſo much the rather and the ſooner againſt them. Judgment ſhall begin at the houſe of God, as it is in 1 Pet. 4.17. And you only have I known (ſays God) of all the families of the earth, therefore I will (be ſure) to puniſh you for your iniquities: in Amos 3.2.
Therefore let none bear themſelves up by ſuch things as theſe, as to hearten them and encourage them in ſinning; as to cry with them in Jeremy: Templum Domini; The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are thoſe; Jer. 7 4. that is, to truſt to their mere relation which they ſtand in to God, as Members of the Viſible Church, and Partakers of the Outward Means and Ordinances, and ſuch like things as theſe; for theſe will not defend them in their ſinning againſt Gods Viſitations nor Deſtructions of them. The Lord will cut off from Iſrael, &c. That is the firſt Particular in this ſecond General, viz. The Denunciation of the Judgment.
The Second is the Extent of it; and that we have expreſſed to us in a double Metaphor: the one from the nature of the Head and Tail; and the other from the nature of a Tree, in the Branches and Roots: Both of them coming to one and the ſame purpoſe. Whereby we have ſignified to us the Ʋniverſality and Impartiallity of this Deſtruction which is here threatned. It ſhall be of ſo general an Extent, as to reach to all ſorts of Perſons, High and Low, Rich and Poor, Great and Small; to one as well as to another.
But yet, for Order's ſake, we will ſpeak diſtinctly of each, and begin firſt with the former; which is the Metaphor taken from a Body in the Head and the Tail. Under this Reſemblance (firſt of all) we have declared unto us the Generality of the Perſons which are here threatned with final Abſciſion or cutting off. It ſhall extend even to ſuch as theſe. Head and Tail, in the ſenſe and uſe of Scripture, are ſometimes the Expreſſions of Superiority or Inferiority of Conditions; the one being an Emblem of Preferment, the other of Diſparagement. Thus we find them to be taken in Deut. 28.13. where Moſes ſpeaking to ſuch an one as is careful to keep God's Commandments, he thus expreſſes it: The Lord ſhall make thee the head, and not the tail; and thou ſhalt be above only, and ſhalt not be beneath: Where the later Expreſſion does ſeem to interpret the former: Thou ſhalt be the Head; that is, thou ſhalt be above, and in degrees of Honour and Dignity: And not the Tail; that is, not beneath, and in places of Servitude and Subjection. And ſo again, in Verſ. 44. of the ſame Chapter; ſpeaking to one who refuſes to keep God's Statutes, he ſays this to him: The ſtranger that is within thee ſhall get above thee very high, and thou ſhalt come down very low: he ſhall be the head, and thou ſhalt be the tail. So that by the Head and the Tail is meant the High and the Low; ſuch Perſons as are in a ſtate of Advancement, and ſuch Perſons as are in a ſtate of Abaſement: both one and the other.
We may reduce it by way of Explication, to a threefold Rank ſtill.
Firſt, Of Age; and ſo Head and Tail, that is, Old and Young.
Secondly, Of Eſtate; and ſo Head and Tail, that is, Rich and Poor.
Thirdly, Of Place or Authority; and ſo Head and Tail, that is, Governors and Governed, Magiſtrates Miniſters, People and thoſe who are ſubordinate and in ſubjection to them.
When God ſays here, that he will cut off from Iſrael Head and Tail, he threatens in caſe of their Impenitency and Perſiſtence in Sin, the Extirpation of all theſe Ranks and Conditions of Men.
Firſt, In point of Age; Old and Young. He will cut off theſe. The Ancient, he is ſaid to be the Head, in the Verſe immediately following: And ſo, by proportionable Oppoſition, the Young are the Tail. But both in caſe of Obſtinacy and Perverſeneſs of Carriage, expoſed to God's deſtroying hand. Age in its Nature is ſuch as calls for great reſpect; and therefore in the ſame Place joyned with Honourable; the Ancient and the Honourable: The hoary head is a Crown of Glory, if it be found in the way of righteouſneſs: Prov. 16.31. Therefore the Lord had ſo much reſpect for ſuch Perſons, as he gave a Commandment in particular about them; Levit. 19.32. Thou ſhalt riſe up before the hoary head, and honour the face of the old man. But yet Age, where it ſhall degenerate into Wickedneſs, it becoms obnoxious to Judgment: When theſe who are old in years, ſhall withal, become old in Sin, and confirmed in the cuſtom of Evil Doing; their hoary head ſhall not ſave them, nor their gray hairs be a ſecurity to them. The Lord ſhall cut off from Iſrael the head; that is, him that is mighty.
And So the Tail; even him that is young alſo: God threatens to cut off this likewiſe. Thoſe which are young, there is ſomewhat in them inviting to tenderneſs and compaſſion from the tenderneſs of their condition; as alſo, from the hopefulneſs of Succeſſion. Such as theſe may continue in the World, when others have left it, and are in their Graves. Yea, but if theſe grow naught, and wicked, and looſe, and licentious, and incorrigible; there is no hopes for them neither, that they ſhould eſcape God's Deſtroying Hand; but ſhall ſo much the ſooner be cut off by it, as the greater puniſhment to that Nation whereunto they belong. Becauſe when the young ones are deſtroyed, there's no likelihood for a ſucceeding Generation. And this is that which is threatned expreſly even here in this Chapter the 17th verſe of it, the next but one following the Text, Therefore the Lord ſhall have no joy in their young men, neither ſhall he have mercy on their fatherleſs and widdows, for every one is an hypocrite, &c.
And thats the firſt Branch of Explication, as it refers to Age, Head and Tail, that is, Old and Young.
The Second is as it refers to Eſtate, Head and Tail, that is, Rich and Poor: This is another explication which may be well faſtned upon this expreſſion: For Rich and Poor are as much diſtant one from the other, as thoſe two. Thoſe who are rich may very well be called the Head, from that priviledge which they have in the World. And thoſe who are poor may as well be called the Tail from that dependance which they have upon them, and inferiency to them, together with that ſcorn, and contempt, and reproach which is now and then put upon them; when the Lord threatens even ſuch as theſe alſo in caſe of Impenitency: in either Head or Tail.
Firſt, The Rich, he will deal with them, and their wealth ſhall not ſecure them from the Judgment of God. Thoſe who abound in wealth and withall abound in ſin, they ſhall conſequently abound in puniſhment, and there ſhall be no eſcape for them. When God comes to puniſh any People for the ſinfulneſs and wickedneſs which is amongſt them, this ſhall be no defence unto you. Riches avail not in the day of wrath, Prov. 11.4. And in Ezek. 7.19. They ſhall caſt their ſilver in the ſtreets, and their gold ſhall be removed: their ſilver and their gold ſhall not be able to deliver them in the day of the wrath of the Lord: they ſhall not ſatisfie their ſouls, nor fill their bowels; becauſe it is the ſtumbling-block of their iniquity. Therefore the Apoſtle James does upon this account denounce a moſt heavy woe to ſuch perſons in Jam. 5.1. &c. Go to now ye rich men, weep and howl for the miſeries that ſhall come upon you: your riches are corrupted, and your garments moth-eaten, your gold and ſilver is cankered, and the ruſt of them ſhall be a witneſs againſt you, and ſhall eat your fleſh as it were with fire: Ye have heaped up treaſure for the last days. This for the impenitent Rich.
And ſo for the impenitent Poor: Ther's Judgment and cutting off for them likewiſe if they ſo continue. Look as there are the Temptations of Poverty as well as of Riches, and therefore of thoſe which are Poor, as well as of thoſe who are Rich, ſo there are the Puniſhments which do belong to the one as well as the other, which ſhall accordingly and occaſionally be inflicted upon them. And that's alſo the ſecond Explication of this Paſſage, as it refers to Eſtate. Head and Tail, that is Rich and Poor.
The Third and laſt is as it refers to Places or Authority, and the want of it. Head and Tail, that is High and Low, Governers and Governed, Magiſtrates with Ministers, People, and thoſe who are Subordinate and in Subjection to them.
Firſt, To ſpeak of the former, viz. The Head. And this I ſay does eſpecially denote Magiſtrates and Governours. And ſo even the Holy Ghoſt himſelf ſeems to interpret it in the very next verſe here in this Chapter. The Ancient and Honourable, he is the Head, that is the Great ones, and ſuch as are in place of Publique Authority. Ancient in regard of that Wiſdom and Gravity which was required in them. The Elders of the People, and Honorable in regard of their Deſcent or Allyance, or the Places themſelves which they held in the Nature of them. The State whether Politick or Eccleſiaſtick, making up as it were one Body. Look as other Perſons have the Analogy and Proportion of other Members, ſo are theſe very fitly called the Head, and that in a Threefold reſpect, Firſt, In regard of Eminency and Dignity. The Head that is Superior and the Higheſt Part of the Body. And ſo are ſuch as theſe in the ſtate, Eccleſ. 5.8. He that is higher than the higheſt regards it, and there be higher than they. Where Magiſtrates are called the Higheſt, namely, of Perſons here in this World: Though God himſelf who is the Soveraign Lord is higher than Magiſtrates.
Secondly, In regard of Government and Direction. The Head it guards the Body and orders it and diſpoſes of it; and ſo do ſuch as theſe, that is, it is their place and Office ſo to do as proper unto them.
Thirdly, In regard of Influence and Cauſality. The Head it does communicate ſenſe and life and motion to the reſt of the Parts, even ſo is it alſo the work of Magiſtrates to do to thoſe which are committed unto them: Peace and ſtrength and ſafety, and protection, and all kind of welfare whatſoever which they are capable of; it is to be fetcht and derived unto them from this well-head.
Fourthly, In regard of Sympathy and Fellow-feeling. All the greifs which are in the Body, the head is ſenſible of them, if there be but cold in the feet, the effects of it do quickly ſtrike up to the head: Even ſo it is alſo with thoſe who are true and right Magiſtrates indeed, the ſufferings and injuries, and oppreſſions, and greivances of the People, they are ſuch as do very much affect them. Thus are Magiſtrates and Governours the head.
Now Secondly, As for the other which is the Tail: by this we are to underſtand thoſe who in one place of Subjection and Inferiority, ſuch as are ruled and governed by them, thats the ſenſe and meaning of it in this 14th verſe which we have now before us, where the word Tail is not to be taken as a word of Diſparagement but onelyonly of Diſtinction, Head and Tail, that is (as I have ſaid) Magiſtrates and Subjects, Governours and People under Rule, and in Subjection unto them.
But in the verſe which is next the Text, viz. the 15th verſe of this Chapter, there we find another Character to be put upon it, and another Application to be made of it: And that in a way of reproach and diſparagement, where the Prophet, that telleth lyes, he is ſaid to be the Tail. By taking the word Tail in a Moral ſenſe, and in a ſenſe of Diminution, (where that which we may obſerve by the way) is breifly this: That vertues or vices do give the true and real Denomination of Titles and Places: It is not ſaid, that the Prophet which tells lyes is the Head, nor it is not ſaid, that the Prophet ſimply and abſolutely cenſidered is the Tail: But the Prophet which telleth lyes he is the Tail. This Tailſhip (as I may ſo call it) is not faſtned upon the office, but upon the perſon in the diſcharge of that Office. The Prophet conſidered in his place and office at large, he is the Head; but the lying and deceiving Prophet he is the Tail. Thoſe who are ſometime the Head in regard of the places which they do officiate, they may in the mean time be the Tail in regard of the execution of thoſe places when they ſhall carry themſelves in them either negligently or elſe corruptly. And it is not any outward dignity or advancement, which may be put upon them, which in ſuch circumſtances can exempt them from ſuch a Nick-name as this is. And ſo much of the Firſt kind of Metaphor or Reſemblance which is here uſed as taken from the nature of a Body, in the diſtinct Parts of it, The Head and the Tail.
The Second is that which is taken from the nature of a Tree or Plant: The Branch and the Ruſh. It was the conceit of the Philoſopher, that man was a tree turned upſide-down: His Head the Root, his Breath the Stock, his Arms and Legs the Branches. And ſuch is the Similitude which the Prophet Eſaiah here ſeems to make in this preſent paſſage which we have now before us, where he makes mention of the Branch and the Ruſh, which is here now to be explained by us. It is not ſaid the Branch and the Root, becauſe the Lord reſerv'd a Remnant which ſhould be ſpared by him. But the Branch and the Ruſh. The Branch as an emblem of uſefullneſs: Perſons of Parts and Imployment: The Ruſh as a note of unfruitfullneſs, idle and unprofitable Perſons. The Branch is a note of ſtrength and ſolidity: The Ruſh of weakneſs and inconſtancy. The Branch (in like manner as the Head) as a note of Supremacy, the ruſh of Meanneſs. Here's the Metaphor and ſimilitude doubled, to note the uncertainty and undoubtedneſs of the thing. This is the ſum of all, and which this whole diſcourſe ariſes unto. That in the Execution of Publique Judgments for the Impenitency and Incorrigibleneſs of a Nation, Gods hand is indifferent and impartial: He will ſpare no ranks or ſorts or conditions of people at all: But he will cut them off all indefinitely, Head and Tail, Branch and Ruſh, as it is here expreſt. As Sampſon in the Deſtruction of the Philiſtines, whom it is ſaid, he ſmote them hip and thigh with a great ſlaughter, Judg. 11.8. Look as Sin, that is general and indefinite in the proceeding of that, From the Crown of the Head to the ſole of the Foot, as the Prophet elſewhere expreſſes it, Eſaiah 1.6. And as all ſorts and ranks of people do defile and corrupt themſelves, ſo ſhall Judgement proceed in the like proportion and indefiniteneſs likewiſe, as the Lord threatens by the Prophet Jeremy, Jer. 12.12. The ſword of the Lord ſhall devour from one end of the Land to the other end of the Land; No fleſh ſhall have Peace.
Mhere are but two Eminent Diviſions and Ranks of People (as we have alrerdy heard) that is High and Low, Rich and Poor, Great and Small, Magiſtrates and People: Nor neither of theſe in theſe circumſtances ſhall be exempted from Deſtruction and Deſolation. Thoſe which are Great and High, their Eminency ſhall not ſecure them, but rather expoſe them. And thoſe which are Mean and Low, their obſcurity ſhall not hide them, but alſo unvail them wherein the Lord does very much pervert the vain conceits of many perſons in this particular. For as great Perſons depend upon their Greatneſs, as thinking that that will ſhelter them and keep off danger from them: So mean perſons do ſometimes truſt to their Meanneſs, as thinking that there ſhall be no notice taken of them. The ruſh thinks to ſcape, whiles the Branch is cut off: yea but if theſe be otherwiſe then they ſhould be, they ſhall both of them go to it. The wicked which are poor; ſometime there's great wickedneſs amongſt them, I mean the common and ordinary Beggers which live without God in the world, all which as the ruſh which are wicked, none are here exempted.
And ſo for Perſons in Places and Government, and Authority, which are the Head and the Branch; if they ſtill be naught and wicked, and Atheiſtical, ſo as inſtead of puniſhing ſin, to commit it; inſtead of being examples of virtue, to be patterns of vice; inſtead of being a terror to evil works, to be a terror to good: they cannot think to eſcape neither in the time of Gods general Judgment and Deſtruction, and not to be overwhelmed with it. In a word, when Governours ſhall be the Rulers of Sodom, and Governours ſhall be the People of Gomorrah, as the Prophet calls thoſe of Iſrael, in Eſaiah 1.10. What can be looked for and expected by each, but even ruine and deſtruction it ſelf? The Lord ſhall cut off from Iſrael, head and tail, branch and ruſh. Thats the Second thing, to wit, the Extent.
The Third and Laſt (with which I will end) is the Seaſon or time of Execution: and that is here expreſt, to be in one day. There's two things at once in it. Firſt, it is tempus definitum, and Secondly, it is tempus contractum: It is a day in regard of the certainty of it, as that which is ſet and fixt: And it is one day in regard of the ſuddenneſs, as that which is ſpeedy and ſoon accompliſht.
Firſt, It is expreſt by a Day, this time for the execution of Gods final and deſtructive Judgment: It is that which he has ſet and appointed to all impenitent and incorrigible ſinners: Not ſo much a day in the ordinary account of it in ſo many hours, but a time and particular ſeaſon. Theres a particular day for ſuch a Peoples particular Viſitation, as the Scripture ſometimes expreſſes it. It is ſaid of wicked men that the day of their calamity is at hand, and the things that are coming upon them make haſt, Deut. 33.35. And again the wicked his day is a coming, in Pſal. 37.13 Look as there is a day of reſpit and favor, and indulgence in regard of Mercy. This day, as it is ſaid to Jeruſalem, ſo on the other ſide, there is a day of Wrath and Vengeance in regard of Judgment.
Secondly, It is one day, in regard of the ſuddenneſs and quickneſs of execution of Judgment. This is that which God threatens to wicked Perſons, when he hath given them the warning of many days, and they are not moved or reformed by them, to deſtroy them and cut them off in one day, that is very ſpeedily and with great diſpatch, ſo as not to be very long and tedious about it. He that being often reproved hardeneth his neck ſhall ſuddenly be deſtroyed, and that without remedy, Prov. 29.1. And Pſal. 64.7. God ſhall ſhoot at them with an arrow, ſuddenly ſhall they be wounded: In one day, that is at one time, and with one deſtruction. As Caligula wiſht that the People of Rome had all but one neck, that he might cut them off at once; ſo does God threaten here to do with Iſrael, as provoked by their wickedneſs even to deſtroy them altogether, and in one moment, as Abiſhai ſaid to David of Saul, that he would ſmite him to the Earth at once; and would not ſmite him the ſecond time, 1 Sam. 26.8. And as the Lord threatens in Nahum 1.9. That he would make an utter end: Affliction ſhould not riſe up the ſecond time. As the Lord threatens Babylon, That in one hour ſhould her Judgment come, Rev. 18.10.
The Conſideration of all theſe things laid together comes to this, to teach us to reflect upon our ſelves for our own particular; ourſelves of this Nation in General, and our ſelves in this City in Special. To conſider how it is, or may be with us, if we go on to provoke God by our Impenitency and hardneſs of heart, and continue in ſin, by our Oaths, and Drunkenneſs, and Uncleanneſs, and Atheiſm, and Profaneſs. Let us not flatter and indulge our ſelves, or bear our ſelves up upon Gods former goodneſs to us, and patience with us, and forbearance of us; which will make but ſo much the more in concluſion againſt us, as having turned his grace into wantonneſs, and his having ſuffered ſo much mercy and loving-kindneſs which we have been partakers of. We cannot be dearer to God, than was his ancient people of Iſrael, and yet we ſee here what he threatens to them in ſuch caſes as theſe were: Therefore let us not be high-minded but fear, for as the Apoſtle Paul argues to the Romans. If God ſpared not the natural Branches, but in this caſe cut off them, neither will he alſo ſpare us: but if we mend not and reform our ways, even we alſo ſhall be cut off.
We cannot but obſerve and take notice (except we are very blind and ſtupid indeed) of the Judgments of God which are upon us, and do farther threaten us for our ſins. We ſee how many amongſt us, in all places both in City and Country are cut off by thoſe raging diſeaſes which are amongſt us. How God puniſhes us in our bowels and ſmites us in our inward parts, and takes away divers from us of all ſorts and ranks and conditions, Head and Tail Branch and Ruſh: Yea and ſmites alſo very quickly in one day. God does not only herein deal with the poor and meaner ſort of People as at other times, but even with the richer and greater. It is obſerved by ſome that there are more of thoſe who have been ſnatcht away by theſe late diſtempers, than were in the late Plague and Peſtilence which was amongſt us. Nor he does not only take away the aged and ancient and decripit, but even infants and children, and young and ſtrong men, as if he did indeed intend a general and univerſal Deſtruction of us.