Observations Upon Hosea 2:7-8, Text
CERTAINE OBSERVATIONS UPON HOSEA THE SECOND.
2 HOSEA, 7, 8.
Though ſhe follow after her Lovers, ſhe ſhall not come at them; though ſhe ſeeke them, yet ſhall ſhe nor find them: then ſhe ſhall ſay, I will goe and return to my firſt Husband, for then was it better with me then now: for ſhe did not know that I gave her Corne and Wine and Oyle, and multiplied her Silver and Gold, which they prepared for Baal.
THE Lord intending to ſet forth His owne Majeſty and greatneſſe together with his love and goodneſſe to the world, makes choyce of a People whom in ſpeciall he diſplayes his Glory before, and makes knowne his love and goodneſſe unto: amongſt the reſt of Gods ends & deſignes which he had in ſo doing, this is one, that he makes known to us, (namely,) that they might declare, and hould forth theſe excelencies of God to the world, which people were the children of Iſrael, as appears 3. Amos 2. and that theſe might excell above others he makes Covenant with their fathers and them, Gen. 17.7. and therefore claimes a ſpeciall intereſt in them, expecting more then ordinary things from them, as appeares by Deut. 14.1, 2. where Moſes tels them, You are the Children of the Lord your God, for thou art an holy people to the Lord thy God, and the Lord hath choſen you to be a precious people unto Himſelfe; above all the people that are upon the earth, &c. As if he ſhould ſay, you are the peculiars of my love, and therefore I would have you be peculiar in your carriages: and that there might be nothing wanting on Gods part to make them compleat herein, he therfore gives his Lawes unto Iacob, and his Statues unto Iſrael: not dealing ſo with any other Nation, Pſal. 147.19, 20. but now he having planted this noble vine and expecting fruit proportionable to the meanes; but behold and ſee how ſoone they degenerated and fell from God, and followed the inventions of their owne braine, and the ſuggeſtion of their owne Spirits. For no ſooner was the ten Tribes rent from Rehoboam, to Iereboam, but they were rent from the profeſſion of Gods truth, to the following of Baall! Which was occaſioned by the ſubtle counſell of Iereboam, who having gotten a Kingdom thought to keepe it by his owne policy, rather then going in a way of truth, for if we look into the Books of the Kings, you ſhall there finde, that that which was the great Maſter Piece of policy, proved to be the great Maſter Piece of his miſery, and the truth of God herein apearing to be made good, is well ſpecified by the Apoſtle, Rom. 8.7. the wiſdome of the fleſh is enmity againſt God.
But to come as briefly as I can unto the things intended in the words: you ſhall therefore find after their apoſtacy from God; the Lord is pleaſed to walke in a courſe of meanes towards them: which meanes was the ſending of his Prophets amongſt them, to diſcover their evils to them, that ſo they might be reduced unto their former ſtate and condition: amongſt the reſt this Prophet Hoſea was one, who doth in this firſt, and ſecond Chapters, declare unto them their ſin; as likewiſe the threatnings of God againſt them for that ſin, and that he might not beſtow labour in vaine, there is therefore (in the 6, and 7. verſ. of the 2 Chapter,) declared the ſpeciall meanes that God tooke which ſhould take effect to reclaime ſome of them to himſelfe, the means is laid downe in the ſixt verſ. and further amplified in the ſeventh: In the ſixt he ſaith he will ſtop her way, he will hedge up her path…: & wheras it might be objected though they may be ſtopped & hedged up, yet love will make men leape through hedg and ditch (as we ſay,) to which Queſt. is Anſw. made in the ſeventh verſ. Though ſhe doe follow her Lovers, ſhe ſhall not come at them, as if he ſhould ſay, there ſhall not be left ſo much as a probability or poſſibility of meanes to come at them, ſo that in this ſeventh verſ. wee may obſerve theſe foure things.
1. The ſtrength of theſe Peoples ſpirits in cleaving to affect her Lovers, expreſſed in theſe words, following after them and ſeeking them.
2. The meanes which the Lord here uſeth to reclaime her from them, expreſſed in theſe words, though ſhe do ſeeke after them, yet ſhe ſhall not find them: ſhe ſhall be diſappoynted of her ends herein.
3. The effect that this meanes wronght (by the bleſſing of God upon it) expreſſed in theſe words, then ſhe ſhall ſay, I will returne to my firſt Husband &c.
4. Here is laid a maine motive or conſideration that wrought upon her ſpirit expreſſed in the latter clauſe of the verſ. for then (ſaith ſhe) it was better with me then now.
From the former part of the words we may obſerve thus much, namely, that there is an aptneſſe of ſpirit even in men profeſſing religion, which are in the viſible Church of God, to forſake God, to follow other lovers, other Gods: this we ſhall ſee plainely proved to us, if we do but a little examine the Scriptures. 2 Jere. 13. The Lord there complaines, my People have committed two evils, they have forſaken Me the Fountaine of living Waters, to dig them pits, even broken pits that will hold no water; Wee ſee here thoſe that God owned for his People, even theſe forſake him; But before we farther prove it, ſome may object and ſay, but what is it to forſake God, or how & when m…y men be ſaid to forſake God? Anſ. That uſually in Scripture men are ſaid to forſake God when they forſake the law of God, the Commandements of God, or the worſhip of God, and therefore ſaith the Lord to Moſes, Deut. 31.6. This People will riſe up, and go a whoring after the Gods of a ſtrange Land, and will forſake me and break my Covenant which I have made with them, as if he ſhould ſay, by breaking my Covenant they forſake me: and ſo in the 24 Ioſua, 20.10 Iudg. 10. to 13. 1 Sam. 8.8. 2 Chron. 13.11. all which Scriptures prove that a People in outward Covenant with God have forſaken God, and that then they are ſaid to forſake God, when they forſake the worſhip of God.
Now I come to the reaſons how it comes to paſſe that ſuch an aptnes of Spirit doth appeare.
1, Rea. Becauſe the termes which other Gods propound are more ſutable unto mens carnall reaſonings then, the te…mes propounded by the Lord, therfore in the 23. Ezek. 5. And Aholah plaid the Harlot when ſhe was mine, and ſhe was ſet on fire with her lovers, the reaſon is given in verſ. 6. which were clothed with blew ſilke, and ſo indeed that honour and preferment which is held unto men, by the hand of the whore, as a Cup of Gold, drawes all men, high, and low, rich and poore, to commit ſpirituall fornication with her, whereas the termes which the God of Heaven tenders to men (if they will follow him) is that they muſt ſuffer for his name ſake, and that Foxes have holes, and Birds of the Ayre have neſts, but the Son of man hath not whereon to lay his head, the conſideration of which termes, makes men many times turne off the profeſſion of Ieſus Chriſt: when tribulation or afflictions comes, men are offended, Math 13.1.
2. Rea. Becauſe men have more converſments with other Gods, the harts of men naturally have more commerſe with the world and ſin, and ſo with the worſhip ſet up by the men of the world, rather then with God and the things of God: and certainely where a mans thoughts is moſt pitched, there is his love and delight, for where the treaſure is there will the heart be, and therefore ſaith the Apoſtle, Demas hath forſaken us and imbraced this preſent world, as if the Apoſtle ſhould ſay, he hath co…ſidered things beforehand concerning the world and hath found by his converſments with it, that the world is good, and therfore now he hath imbraced this preſent world, he hath given up the ſtrength of his heart and affections to it; as on the contrary, when the ſoule begins to have his thoughts pitched upon God, and hath his ſpirit raiſed up, to behold the lovelyneſſe and glory, fulneſſe, and excellency that is in Ieſus Chriſt, the ſoule upon theſe conſiderations cloſeth with Chriſt, imbraceth Chriſt and ſaith concerning him, as the Church ſaith in the like caſe concerning Chriſt, 1 Cant. 12. a bundle of mirth …s my well Beloved to me he ſhall lye all night betweene my breſts: Oh ſaith the ſoule, Chriſt ſhall have the chiefeſt ſeate of reſidence in my heart, and his lawes ſhall beare ſway in my life: what though I am impriſoned, reproached, diſgraced, counted a fectious perſon, one that troubleth the State, yet this is no trouble at all unto ſuch a heart, for he looks up to Chriſt, deſiring with him to indure the Croſſe, and deſpiſe the ſhame: but on the contrary mens hearts being ſet upon the creature, & their deſires being ſet upon excelencies here, reject the excelency of Ieſus Chriſt, and the profeſſion of his truth.
3. Rea. And laſt, why men in an externall Covenant with God, thoſe that God ownes as his, may fall back & degenerate, is becauſe that men nay, and (they which have more in them then men, even the Saints of God themſelves) doe neglect their ſpirituall watch, they ſuffer their ſpirits to wander, and then its no marvell that he who wanders up & downe the whole earth ſeeking whom he may devoure doth meet with this wandring ſpirit, and turne it out of the way, and ſo we ſee Davids eye was wandering upon Bathſheba & Sathan ſoon caught him in a ſnare, as you may ſee in 2 Sam. 11.2.4. theſe with many other reaſons might be laid downe, for the confirmation of this truth, but I judg theſe may ſuffice.
The ſecond thing obſervable from the words, is the meanes it ſelfe uſed by God to reduce them to their former ſtate laid downe in theſe words, though ſhe ſeeke after her Lovers ſhe ſhall not come as them, as if he ſhould ſay, I will take a ſure courſe with them to reclaime them to my ſelfe; though ſhe do goe a whoring after her Lovers and followes other Gods and loveth ſo to doe, ſhe ſhall not find them, that is, ſhe ſhall find no content, nor ſatisfaction in them as formerly ſhe hath done: from whence we may obſerve, That when God intends to do any ſoules good, either to reclaime them from a falen condition, or to bring perſons to the knowledge of himſelfe, the uſuall way that he takes herein is to diſcover to them the emptineſſe and inſufficiency of all things that is here below; as not being able to give any content, or ſatisfaction to the ſoule; there is ſomething of this truth (me thinks) appearing in the 14. verſ. of this Chapter, where the Lord ſaith, I will bring her into the Wildernes, now we know a Wildernes condition is a condition diſtitute of all helpe, nothing is to be found therein but wild Beaſts ready to devoure, no help is to be expected in the Wildernes from it; ſo indeed when men are brought into a Wildernes condition having neither penny nor pennies worth as the Prophet ſaith, Eſai. 55.1. Then is God pleaſed to ſpeake comfort to his People and then doth he cauſe them to look upwards: but for fuller proof, 3 Ierc. 23. ſee there the ground of their returne to God, truly (ſay they) the hope of h…ls is but vaine, nor the multitude of mountaines, what then? but in the Lord our God is the health of JSRAEL; when they were brought to ſee the ſtrength of all things to help them was but weaknes, then they cry, in the Lord our God is the health of Iſrael. So in 1 Ecleſ. 1.2. Solomon after his ſetting his heart to find out content in the creature and after his following other Gods and forſaking the Lord who had appeared twiſe unto him, you ſhall find upon his returne this is the accompt that he leaves behind him, all is vanity and vexation of ſpirit, & the reaſon why God takes ſuch a courſe with men is, becauſe while the ſoule ſees any fullneſſe in any thing in heaven or earth whereby to leane to beſides Chriſt, it will faſten at the hornes of that Altar, be it what it will, and never make any further ſearch or inquiry after Chriſt, the cariage of the ſoule in this caſe is like the cariage of Iacob in an other, for while ther was corne in Canaan, Iacob never thinks nor mentions going into Egypt, but when there was none there, then ſaith old Iacob, Gene. 42.2. why gaze ye one upon another, ſeeing there is Corne in Egypt? ſo in deed while there is any food to be got for the ſoule here below it looks no higher, and therefore it is, that the Lord is pleaſed to out off all ſprings of comfort and peace to be had from any thing here below, that ſo the ſoule may ſee Ieſus Chriſt to be he who has all the Well-ſprings of comfort, and peace, and joy, and refreſhment to the ſoule.
1. Vſe, Let us a little from the conſideration of this Doctrine examine our ſpirits, and ſee how our hearts ſtand affected, or what our Spirits is fraught with, whether with high conceits of the world, of the excellency and fulnes and glory of it? Or whether with the excellent fullnes & goodneſſe that is in Ieſus Chriſt? certainely this is an undoubted truth, that if any man love the world, the love of the Father is not in them, let them profeſſe what they will, therefore it behoves every man to looke about him, and ſee whether God hath ever yet made this diſcovery to the ſoule, namely, that all the things of the world is empry and poore, & weake, not able to give out the leaſt dram of trve comfort to the ſoule; I beſeech you let us againe aske our hearts this queſtion, as Chriſt did in the like caſe: are we able to drink of the Cup that Chriſt hath drunk of? And to be baptized with the Baptiſme that Chriſt is baptiſed with?
We do not know what imployment Chriſt may put us upon: certaine it is, that that heart which is in the laſt ingaged to the world, will never doe any great matters for Ieſus Chriſt, he will play faſt and looſe with Chriſt, this we all profeſſe to know, that we cannot ſerve two Maſters, God & Mammon, their commands are ſo oppoſite one to each other as that if we obey the one, we muſt reject the other, wherefore let us commune with our owne hearts, and ſee a little how our ſpirits ſtand affected to Chriſt do we find upon ſerious examination, that Chriſt and his laws doth beare ſway in our hearts, & that excellency that is in them doth in the eyes of our ſoules weigh downe all that riches and honours and pleaſures and preferments of the world? nay more then this, do you ſee ſo much excellency in Gods wayes as that it will beare your charges with great allowance through thoſe miſerics and ſorrowes, reproaches and loſſes that you ſhall ſuſtaine in this life, yea even life it ſelfe, we ſhall ſee, Paul when he caſt up his accompt of matters of this nature, he triumphs in that glorious allowance that he ſaw provided for him by God, 2 Cor. 4.1. ſaith he, our light afflictions which are but for a moment they worke for us a farre more excellent eternall weight of glory: wherefore let us not reſt ſatisfied with a face of profeſſion, but let us labour to make inquiry into our owne heart and ſee what diſcoveries God hath made to us of the creatures emptineſſe, and his owne fulneſſe.
2. Vſe. We may from the Doct. delivered ſee the reaſon why the Lord many times is pleaſed to ſtrip his owne people naked of creature comforts, it is that ſo the Lord may diſcover to his people, the emptines, the flittingnes of thè, that ſo they may ſee more fulnes, yea even all fulneſſe in himſelfe: and therefore though the world miſconſter Gods meanings to his Saints in his carriages towards them in the paſſages of his providence, in ſaying they are poore and meane and the off-ſcouring of the world, and God regards them not; let not the ſervants of God miſconſter his meaning too, this will but aggravate their ſorrow, but let us ſee what the Scripture ſaith, and conſult with it 2 James 5. Harken my beloved brethren, hath not God choſen the poore of of this world, rich in Faith and heires of the Kingdom? This is a thing worthy of ſerious attention, that God ſhould chuſe poore nothings of this world to be rich in faith and heires of the Kingdom: and this is moſt uſually found, that the meaner the Saines conditions are in the world, the fuller and richer are they in faith, and in Communion with Ieſus Chriſt; and therefore if God be pleaſed to take away Wife or Children, or friends, or liberty, or eſtate, if God be pleaſed to take away any of theſe from us and to empty us of theſe, we ſhould labour to make that uſe of it which the Lord expects we ſhould (namely) to ſee more fullneſſe in him from whom we have all our mercies.
The third thing laid downe in the words, is the fruit or effect that the meanes wrought upon her, expreſſed in theſe words, then ſhall ſhe ſay, I will go and returne to my firſt Husband: where we may take notice under what conſideration ſhe returnes home to God, and that is here declared under the conſideration of a husband; ſhe doth not ſay, I will returne to my Saviour, and ſo expect ſalvation from him, but to my husband, to him, to whom I deſire to yeeld ſubjection and obedience as a loving ſpouſe ought to doe, from whence we may obſerve thus much:
That Ieſus Chriſt is the onelyonly head and husband, Lord & Law-giver of his Church and People: for proof of which let us examine the Scriptures. 1 Ephe. 22, 23. and gave him to be the head of all things, to his Church which is his body, the fullneſse of him that filleth all in all, that fullneſſe the body hath it hath from the head, 4 Ephs. 15, 16. where the Apoſtle exhorts them, that they would not be toſſed up and downe with every wind of Doctrine by the flights of men that lye in waite to deceive, and that they might prevent this evill he layes downe a meanes in theſe 15. & 16. verſes. but ſpeaking the truth in love may grow up into him in all things which is the head even Chriſt, from whome all the body fitly joyned together and compacted by that which every joynt ſupplieth according to the effectuall working in the meaſure of every part, maketh increaſe of the body to the edifying it ſelfe in love, 5. Epheſ. 23. Chriſt is the head of the Church, and the Saviour of his Body: and ſo in the 1 Col. 18. & 33. Eſa. 22.
Now for the reaſons how it comes to paſſe that Ieſus Chriſt is the only head and husband, Lord and Law-giver of his Church.
1. Rea. Becauſe the Church of Chriſt is ſprung up from the loynes of Chriſt. they have beene taken out of the very ſides of Chriſt: for alas this we are all to know, that though we were glorious in the loynes of our firſt Parents in the day of our creation, though God made man righteous, yet he ſought out many inventions: Eccleſ. 7.29. The creature man ſoone loſt his glory and became vile and miſerable, and ſo had continued, had not Ieſus Chriſt ſtept betweene the miſery of the Creature and the wrath of his Father, and by his owne blood made up that great breach which ſinne had made betweene the creature man, and the great Creator the Lord of Heaven and Earth: had it not bin for Chriſt, there had not ſo much as the name of a Church of God bin heard of upon the face of the Earth: therefore as Adam claimes propricty in Hevah becauſe ſhe proceeded from his ſide, ſaying, this now is bone of my bone, and fleſh of my fleſh, She ſhall therefore be called Woman; So may Ieſus Chriſt claime a propriety and intereſt in the Church to be Lord and husband of it, becauſe it proceeds from his very, loyns his very ſid…s.
2. Rea. Becauſe Ieſus Chriſt hath bought his Church they, are the travell of his ſoule, the glory of his Mediator-ſhip, are there not all the reaſons that poſſibly can be, ſeeing Ieſus Chriſt hath travelled for his Church, & by his travels brought forth a glorious deliverance to his Church that now his Church ſhould be ſubject to him, and yeeld obedience to his lawes: ſeeing Chriſt hath ſatisfied God his Father by his owne blood, is it not reaſon that we ſhould live to his praiſe and honour: is it reaſon that when a mother hath undergone ſore travell and pain with a Child, and at laſt when the Child is through many difficulties and hazards of the Womans life, brought forth, that another Woman that ſtands by, when the Child is delivered, ſhould ſnatch it up and ſay, this Child ſhall be ſubject unto me and owne me for its mother, and what I command it ſo it ſhall doe, and what I command it to weare it ſhall weare: would not this be compted injurious dealing with this poore Woman that hath ſuffered ſo much in bringing it forth, that now ſhe ſhould be deprived of the comfort of bringing it up? and is it not as injurious dealing with Ieſus Chriſt, that ſeeing he hath travelled for his Church, and brought forth his Church, that now other men ſhould arreſt it of his hands and preſcribe lawes to them, which they would force their conſciences to be ſubject to; and therefore by way of uſe, in the firſt place this ſerves to reprove all theſe perſons that ſo doe: certainely Ieſus Chriſt will one day be even with all thoſe perſons: ſure it is, that the Church being the glory of his Mediator-ſhip, he will not give his glory to any other, nor his praiſe to graven Images, but though m…n do now labour to diſ-throne Chriſt, yet there is a time comming wherein Ieſus Chriſt will diſ-throne all his, enemies and will raigne gloriouſly in the deſpight of them all, he will make his enemies his footstoole; the mountaine of the Houſe of the Lord ſhall be eſtabliſhed in the tops of the mountaines: therefore let all men for the time to come take heed how they preſcribe any lawes for the government of the Church; that they ſtep not up in Chriſts ſtead: but this let all men know, that Chriſt hath preſcribed lawes already which are perfect and pure, by which he both hath, and doth, and will governe his Church, and therefore let this be the duty of us all, to labour to know what theſe lawes and rules are, that ſo we may be more and more ſubject unto them, that wee diſhonour not Ieſus Chriſt, by giving any thing to any other, which is only of right due unto him.
2. Vſe. If it be ſo that Chriſt is the head and husband of his Church and people, then in the next place we may take notice of the wonderfull and ſingular love of Ieſus Chriſt towards a poore company of creatures; that Chriſt ſhould ſtand under ſuch a neere relation to them as a husband, there is no reaſon can be given, in reſpect of us why Chriſt ſhould do it, we may find reaſon enough in our ſelves why Chriſt ſhould loath us, condemne us, reject us; but that he ſhould love us, ſtand as a husband to us, wee muſt ſeeke a reaſon of this elſewhere then from our ſelves: and truely the Scripture doth declare the reaſon fully to us in the 2 Hoſ. 19. I will marry thee to my ſelfe in mercy and compaſsion, it has bin the meere mercies and compaſſions of Ieſus Chriſt working in his owne breſt hath brought this great and mighty worke to paſſe: and truely the ſerious conſideration of this thing were it well weighed by us, it would cauſe us to be willing to be any thing, to doe any thing, yea to ſuffer any thing for him, who hath bin and done and ſuffered ſo much for us.
3. Vſe, exhorts all of us, that ſeeing Ieſus Chriſt is the head of his Church, &c. we ſhould from hence be exhorted to yeeld ſubjection to Ieſus Chriſt and his laws in all things.
And firſt of all, our ſubjection to Chriſt muſt be free ſubjection.
Secondly, it muſt be Univerſall ſubjection.
Thirdly, it muſt be perpetuall ſubjection.
1. Our ſubjection to Chriſt and his lawes muſt be free, that is, it muſt be raiſed within us from the conſideration of that excellency that is in Chriſt and his lawes, and from no by-end whatſoever, this was Davids frame 119. Pſal. 94. ſaith he there, I am thine, ſave mee; for I ſeeke thy Precepts: as if he ſhould ſay, I ſeeke them meerely for that excellency that I ſee in them: many may outwardly be ſubject to Chriſt, but yet not under this conſideration, but as Chriſt ſaith, 6. John yee ſeeke me for the Loaves: ſo may Chriſt ſay to many, you ſeeke mee, you yeeld outward ſubjection to mee, not freely from that excellency that is in me, but for your owne by-ends and reſpects, but wee muſt know that that ſubjection which Chriſt calls for muſt be free.
Secondly, it muſt be Univerſall, Chriſt calls for all: 12. Mark 33. thou ſhalt worſhip the Lord thy God with all thy heart, and ſoule, and might, and ſtrength, and ſaith the Apoſtle, you are bought with a price, therefore glorifie God in your bodyes and in your Spirits, which are Gods.
Thirdly, it muſt be perpetuall, Chriſt cannot indure that any ſhould deale deceitfully with him, but we muſt prove conſtant unto him what ever it coſt us, 2 Rev. 10. be faithfull to death, and in 1 Luke, 74, 75. Chriſt expects that his people ſhould ſerve him in holineſſe and righteouſneſſe all the dayes of our lives. Not a little ſeaſon for a ſpirt, but conſtantly, and if we do but a little caſt our eye upon Chriſt, wee ſhall ſee that which may ingage us hereunto: as 1 Chriſts love was a free love; ſecondly, it was a full love, and thirdly, it is a durable love, whom he loves once he loves to the end; And therefore we ſhould be ingaged freely and univerſally and conſtantly to ſubmit to Ieſus Chriſt.
4. Vſe, Is for conſolation to the ſervants of God that have given up themſelves to be ſwayed by the Scepter of Chriſt, I ſay conſolation in divers particulars: as firſt if Chriſt be thy husband, then be comforted in this, that he will provide for thee, 34. Pſal. 10. the Lyons ſhall lack and ſuffer hunger, but thoſe that feare the Lord ſhall lack no good thing, 54. Eſa. 4, 5. feare not, for thou ſhalt not be aſhamed, neither ſhalt thou be confounded; for he that made thee is thy husband, whoſe name is the Lord of Hoſts.
Secondly, Wee may expect as proviſion from Chriſt, ſo protection from Chriſt, he will certainely protect his people, 33. Deut. 3. all thy Saints are in thy hand, he will either keep his people from trouble, or ſupport them in trouble, 43. Eſa, 2. when thou paſſeſt through the water I will be with thee, & through the fire it ſhall not hurt thee: the ſervants of God, in all their trobles & ſorrowes which they undergo for his name ſake, go no farther then Ieſus Chriſt himſelfe goes along with them, 63. Eſa. 10. In all their afflictions he was afflicted, and the Angell of his preſence ſaved them.
Thirdly, as we may expect proviſion and protection from Chriſt, ſo preſervation alſo, 13. Heb. 5. I will never leave thee nor forſake thee, it is not any thing that men or Devils can do that can any way by any of their ſubtlties or perſecutions ſeparate Ieſus Chriſt from the ſoule, but as Chriſt ſaith, becauſe I live you ſhall live alſo, and therefore when there was but ſuch a conception raiſed in the heart of the Church, 49. Eſa. 14. SYON ſaith, the Lord hath forſaken mee, and my God hath forgotten mee: ſee what anſwer the Lord there makes, verſ. 15, 16. Can a Woman forget her child? though ſhe may, yet will not I forget thee, behold I have ingraven thee upon the palmes of my hands, thy walls are ever in my ſight. As if he ſhould ſay, it's as poſſible for men to pull away my ſtrength from my ſelfe, as to pull away my people from me which ſeemes to be held out in theſe words, I have ingraven thee upon the Palmes of my hands: now that which is ingraven in a mans hands, is as it were made one with the hand: you may as well pull away the part of the hand as the ingraven in the hand, ſo indeed ſo deeply are the People of God intereſted into that great attribute of Gods ſtrength, that men and Devills may as ſoone pull God out of Heaven as the Saints out of Gods hands.
The fourth thing obſervable in the words, and that is the motive by which ſhe is provoked to return to her firſt husband, laid downe in theſe words, for it was better with me then now; the conſideration of that goodneſſe that formerly ſhe had found in Gods waies, did mightily provoke her to returne againe: from whence we may obſerve thus much.
That it is ever beſt with the ſervants of God & Churches of Chriſt when they keepe cloſeſt to God.
What it is to keepe cloſe to God we have already ſhewed, that to keepe cloſe to God is to keepe cloſe to the Law of God, the Commandements of God: now that it is beſt both with perſons & Churches, when they ſo do, will appeare by the Scripture, 2. Jer. 2. ſaith the Lord there, go and cry in the eares of Jeruſalem ſaying, thus ſaith the Lord, I remember thee with the kindneſſe of thy Youth, and the Love of thy eſpouſalls when thou wenteſt after me in the Wildernes, in a Land that was not ſown, what then did they loſe any thing by it? no certainely, in verſ. 3. Iſrael was a thing hallowed to the Lord and his firſt fruits; all they that eate it ſhall offend: evill ſhall come upon them; ſaith the Lord; we ſee God takes ſpetiall notice of it, and tells them, Iſrael was a thing hallowed to the Lord, God himſelfe ſets them apart as People excellent in his eye, and ſo did he eſteeme of them, that men had better have taken a Bear by the teeth (as we ſay) then to have meddled with them, evill ſhall come upon them, ſaith the Lord, 19. Exod. 5. ſee what the Lord there ſaith, now therefore if you obey my wayes indeed, and keepe my Covenant, then you ſhall be my chiefe treaſure above all people, though all the …arth be mine, and yee ſhall be to me a Kingdom of Prieſts, and an holy Nation, &c. thoſe that God ownes as his chiefe treaſure, are ſuch as obey his voice, and keepe his Covenant, 7. Ier. 23. this thing commanded I them ſaying, obey my voice, and I will be your God, and yee ſhall be my people, and walke in all the wayes which I have commanded you, that it may be well with you, it is and hath bin well with the Saints, when they have cloſely walked in the wayes of God, ſo 11. Ieremy, 4, &c.
1. Rea. Why it's beſt with the ſervants of God when they cleave cloſeſt to him, is becauſe thoſe who ſo do, are kept by God from that diſaſter of ſorrow, and ſhame, and confuſion that ſeaſeth upon others who forſake him, therfore ſaith David, 119. Pſal. 4. then ſhall I not be confounded, when I have reſpect to all thy Commandements, whereas in 99. Pſal. 7. confounded be all thoſe that worſhip graven Images: & in 3. Ier. 2. We lye in our confuſion, and our ſhame covereth us; (the reaſon is given,) for we have ſinned againſt the Lord our God, even to this day; and have not obeyed the voice of the Lord our God. It's ſinne that brings ſhame and confuſion of face, but when the ſoule walks cloſely with its God, it ſhall be ſure to be kept from ſhame, for what is it that makes men aſhamed, and confounded? it is when they are fruſtrated of their hopes, of their expectations, of what they thought to enjoy in the way wherein they walked; but now the ſervants of God ſhall be ſure never to be fruſtrated of their hopes, for what they expect from any promiſe of God made by God unto them, they ſhall be ſure it will be performed in its ſeaſon: its true, there be many things which are impoſed upon them by men, as reproaches and ſcoffes and impriſonments &c. Which they thinke is matter of ſhame, but even theſe things are looked upon by the Sts. as matter of honour and joy, 5. Act. 41. they went away rejoycing, that they were accompted worthy to ſuffer any thing for his name ſake.
2. Rea. Is becauſe thoſe that keepe cloſeſt to the commands of God, are moſt honoured by God, and it muſt needs be well with thoſe whom the Lord will honour, theſe are they whom God will imploy in his ſpeciall ſervice, being made veſſells of honour fit for every good worke, for thoſe which walke cloſeſt to God in the doing of his will, are thoſe whom God moſt uſually imployes in that moſt honourable ſervice of ſuffering for his name ſake, and you ſhall alwaies find (ſince the comming of Chriſt in the fleſh) that thoſe Churches and perſons that have moſt ſhined in a way of Innocency and holyneſſe towards God, have bin moſt lyable to perſecutions, and afflictions from men; you ſhall ſee that Church of Smyrna, which Chriſt had nothing againſt, (2. Rev. 9, 10.) was that Church which of all the reſt had ſuffered, and was like to ſuffer moſt for his name ſake: and therefore as faith is the gift of God, (wherin thoſe who have it beſtowed upon them excell other men,) ſo ſuffering for Chriſt is as well an excellent gift of God, given as a ſpeciall favour to ſome of the Saints, 1. Phil. 29. by which they walke as it were upon a higher ground above their brethren, having the ſpirit of glory and of God reſting upon them, 1. Pet. 4.14. and ſo in 3 Rev. 4. thou haſt a few names in Sardi, which have not defiled their garments: and did they loſe any thing by cleaving to God; by keeping their garments undefiled? No ſaith God, theſe are they that I owne, theſe ſhall walke before me in white, for they are worthy.
And therefore though this may be a reaſon which may ſeeme to beat off ſome from the profeſſion of Chriſt, yet it ſhould rather ingage the Saints to follow Chriſt, and to keepe cloſe to his wayes, as knowing, that thoſe that honour God, he will honour them: and wherein can men honour God more then by a cloſe walking in a conformity to his will?
3. Rea. Why its beſt with the Saints when they cleave to the Lord, is becauſe that thoſe who ſo do, are not only kept from ſhame and confuſion, but likewiſe they are kept from thoſe diſtracting feares that are ready to lay hold on perſons of all ſorts in times of danger, and therefore ſaith David, I will not be afraid of evill tidings, and what was the reaſon of it? he gives it himſelfe, becauſe, (ſaith he) my heart is fixed, truſting in the Lord: It's like if Davids heart had bin wandering any where elſe, then he would quickly have feared evill tidings; but he now (having his heart cleaving to God) feareth them not; and in the 23. Pſal. 3, 4. he reſtoreth my ſoule, and leadeth me in the paths of righteouſneſſe: yea though I walke through the valley of the ſhaddow of death, I will feare no evill, for thou art with me; Mark I pray, when once David was brought to walke in the paths of righteouſneſſe, then (ſaith he) though I walke even in the valley of the ſhaddow of death, I will not feare, as if he ſhould ſay, though my life be as neere taking away from me, as the ſhaddow of a man is to a man, yet I will not feare, for I walking in the paths of righteouſneſse know, that thou art with me. And truely it is no ſmall priviledge, (eſpecially in times of feares) to be kept and ſecured from feares, for many times the conſequences that feares produce upon a perſon, brings more dangerous events along with it, then if the very thing feared had come upon them, and more is required to keepe a man from the feare of danger, then from the danger it ſelf, as for inſtance, a little apparell will keepe a man from nakedneſſe, when a great deale both of money and apparell will not keepe him from the feare of nakednes and therefore if yee would be kept in times of trouble from overflowing feares of trouble, then keep cloſe to God: for in …o doing you will ſee ſo much fullneſſe of ſtrength, and mercy and love in God, as will ſwallow up all other inordinate feares.
1. Vſe. If it be ſo, that it is beſt with the ſervants of God whè they keep cloſeſt to him, let us then who profeſſe the name of Chriſt, and appeare to be in the number of thoſe who are made nigh unto God by the blood of Chriſt let us be exhorted therefore to take heed of back-ſliding, and let us labour to know that firſt it is an eaſie thing to backſlide, if we conſider the many provocations hereunto by reaſon of the deceitfullneſſe of our owne hearts: and the ſnares of the world, with the ſubtleties of Sathan.
And ſecondly, its a dangerous thing to back-ſlide, if wee do but conſider,
1. From whom we back ſlide, namely God, who is the fountaine of life and the giver of all mercies.
Secondly, To what we back ſlide, namely, to that which is not able to releive us, nor helpe us in any miſerie or ſtrait that we fall into.
Thirdly, If we conſider what the cariages of God hath bin, and is to back-ſliders, you ſhall ſee its dangerous, he ſhall be filled with his owne wayes, (ſaith Solomon) and if any one draw back, my ſoule ſhall have no pleaſure in him, (ſaith God) 10. Hebr. 38. we ſhall therefore for the preventing of this great evill, lay downe ſome ſignes of a ſoule declining from God.
And ſecondly, we ſhall lay downe ſome meanes of prevention.
The ſignes of declining are theſe, firſt a diſregarding of the truth of Chriſt, 2, Chron. 24.20. when the minds of men, grow weary of the truths of Chriſt, and their eſtimations of truth, (which formerly hath bin) ſlackens, it's one ſhrew'd ſigne of declining.
A ſecond ſigne is, when men begin to grow diſtruſtfull of God, and his truth, when many things which God hath ſaid in his word ſeemes harſh to mens ſpirits, they cannot well reliſh it, as they in the 6. Iohn 60. when the ſayings of Chriſt began to be hard and harſh to them, then they draw back, verſ. 66.
A third ſigne is, unfruitfulneſſe under the meanes and mercies which God beſtowes 13. Luk. 7. when men ſhall rather turne the truth of God which they have received, into notions; and pleaſe themſelves more with talking of truth then of practiſing what they know, then it is a ſigne that truth is bidding them farewell, and they it.
The fourth ſigne is love of the world, when mens ſpirits begin to hanker after the world or the honour therof, they will ſoone looſe Chriſt and his truth, 1 Tim. 6.10. the love of money is the root of all evill, which while ſome have covetted after they have erred from the faith, and therefore from love to Chriſt, he that loves the world had rather looſe Ieſus Chriſt then the world, and it muſt needs be ſo, becauſe he loves it.
Fiftly, and laſtly, another ſigne is ſpirituall pride, elſe-confidence. For before deſtruction th… heart is haughty: when a man is proud of that which is …o… his owne, its no marvell if he ſoone prove a ſpirituall bankrupt, therefore I beſeech you, let us looke to our ſelves, & if any man thinke he ſtand, let him take heed leaſt he fall. Therefore to prevent it let us conſider of ſome meanes.
Firſt, let us labour for ſoundneſſe of judgement in the truths of God, that ſo we may receive nothing upon other mens judgements, and reports, but trying all things wee may hold faſt that which is good, for ignorance is the mother of error, and a corrupted life doth ſoone follow an erronious judgement, wherefore let us be often in ſearching the Scripture and ſeeking of God by Prayer, that he would be pleaſed to unfold thoſe glorious myſteries of his will in his word unto us by his ſpirit, that ſo we may be able to judge of things that differ.
Secondly, let us labour to receive the truth in the love of it, for when truth is received by men under this conſideration of love, when men ſee an excellency in truth and love, the truth from that excellency that they ſee in it, they will labour for it: you know it's the property of love to do much, and ſuffer much: and yet it lookes upon all that it doth; and ſuffers as little, becauſe where true love is, it will produce effects ſutable to it ſelf, ſee this in that love of God, 3. Ioh. 16. God ſo loved the world that he gave his only begotten Son, &c. marke, if once God caſt an eye of love up-the creature, this very love will produce an effect ſutable to its nature, even the giving of Ieſus Chriſt to dye for the creature: ſo indeed if once the love of our ſoules be given up to the excellency of the truth, then our lives, our liberties, our eſtates, or friends, will follow roundly, but if there be a defect in our love to the truth, there will ſoone be a deffect in our ſtanding to, or ſuffering for truth.
The third meanes, let us conſider that the truth of God is the portion of the Saints, if we looſe truth we looſe Ieſus Chriſt, where will you have comfort, and where will you have ſalvation, if you looſe truth? And therefore ſaith Salomon, Prov. 4.13. keepe her, for ſhe is thy life, and there fore David hath recourſe upon all occaſions to the word 119 Pſal. 49, 50. Remember thy word made to thy Servant, (why) its my comfort in my trouble: as if he ſhould ſay, I have no other companion in my troubles but it; and ſo in the 92. verſ. of the ſame Pſalme, ſaith he, except thy law had bin my delight, I ſhould utterly have periſhed in mine afflictions. And therfore as worldly men compt themſelves with all they have by what they have & are in the world, ſo let the ſervants of God compt themſelves with what they have, & are, by nothing, but what they have in Ieſus Chriſt, who dwels in the truth, & conveyes himſelfe through the truth into the hearts and conſciences of his People, and therefore let us labour to compt it our portion, and if Naboth would rather incurre the diſpleaſure of the King, then part with the inheritance given him by his fathers. 1 Kings 21.3, 4. how much more ſhould wee be willing to incurre the diſpleaſure of all men, rather then to looſe any part of the truth of Ieſus Chriſt given unto us, and purchaſed for us, at ſo deere a rate as his owne precious blood.
Now we ſhould come to the next words, expreſſed in this 8th. verſ. now ſhe did not know. that I gave her Corne and Wine and Oyle, and multiplyed her Silver and Gold, which they have beſtowed upon Baal.
Theſe words ſeemes to be a maine reaſon here given by God of this peoples declining from him, and that is laide downe in the generall to be the not taking notice nor obſerving the mercies and favours of God given unto her.
In which words foure things are to be conſidered.
Firſt, the mercies themſelvs laid downe in theſe words, Corne and wine and O…le, &c.
Secondly, the author of theſe mercies, under the terme I gave them, that is, God.
Thirdly, the perſons to whom theſe mercies were given; they were the Children of Jſrael.
Fourthly, the carriage of this people towards God, in the injoyment of theſe mercies, and that is here declared.
Firſt, they tooke no notice of them, from what hand they came, expreſſed in theſe words, now ſhe did not know that I gave her Corne, &c.
Secondly, in ſpending them, it ſhould ſeeme ſhe taking no notice from whom the mercies came, takes as little notice or care how they go, which appeares in theſe words, which they have ſpent upon Baal: the words being thus conſidered, we may obſerve divers things from them, for our inſtruction and comfort.
1. Obſ. That God is the only giver of every mercy and favour that the creature doth injoy.
2. Obſ. That it is the duty of the Saints to take ſpeciall notice of the mercies and favours which God gives them.
3. Obſ. That the not taking notice of mercy and favours of God, is a ſpeciall meanes to occaſion men to depart from God.
As concerning the 1. Obſerv. that God is the only giver of every mercy and favour wee injoy.
I conceive none will deny the truth of it, becauſe it is both a dommon truth, and that which all generally will acknowledge, Iames 1.17. every good and every perfect gift is from above & comes down from the father of lights, and therefore the conſideration of this truth ſhould teach all of us to take notice of the mercy of God, in all the good things we enjoy, to behold God in all the paſſages of his providence to us, that ſo if we have any riches, any honours, any friends, any grace, any gifts, all come from God. And therefore we ſhould take heed of ſacrificing any thing to our owne nets, but as all mercies we receive come from God, ſo we muſt give the glory of all onelyonly to him, who is …lly worthy of all honour and glory, and praiſe for eve….
Theſe b…ng the Obſervations, and this the ſubſtance of all the matter which God was pleaſed to helpe me to deliver where I was apprehended as I am publikely called by many forth to ſuffer for them, ſo I am not unwilling being requeſted to declare them to all, to ſuch, and unto any it pleaſeth God by his good providence to diſpoſe of them, deſiring that all perſons would try all things, and hold faſt that which is good. 1 Th. 5.21.
I am not aſhamed of the Goſpell of Chriſt, for it is the power of God to ſalvation, to every one that believeth, 1. Rom. 16.
Be not thou aſhamed of the Teſtimony of our Lord, nor of mee his priſoner: but be thou partaker of the affliction of the Goſpell, 2. T…m. 1.8.
FINIS.
End of the text · William Kiffin, Observations Upon Hosea 2:7-8 (1642)