An exposition with practical observations continued upon the eighth, ninth, & tenth chapters of the prophesy of Hosea being first delivered in several lectures at Michaels Cornhil, London / by Jeremiah Burroughs ; being the seventh book published by Thomas Goodwin ... [et al.]

VER. 3.

For now they shall say, We have no King.

WHAT, break down our Altars, and spoil our I∣mages! no, the King will maintain them against you all, let the Prophets say what they can and a company of precise fools be against them what they will,* 1.1 we have the King will stand for that, he will rather lose his Crown than he will lose these things, he will stand for them to his very life, and therefore we do not fear that they shall be broken down. No, that will not serve your turns (saith the Prophet) your King shall not be able to help himself, much less to help you in those superstitious waies that you would have. For now shall they say, We have no King. They rejoyced and gloried much in their King, they bore themselves altogether upon their King, no matter for the Prophets; they have the Kings Commandement to do what they do, they can shew the Kings broad Seal for what they have done, and they were sure that they had the Kings heart with them, their King would bear them out in all. They cared not therefore whatsoever they did, so be it they have the countenance of their King that he would defend them, and not only defend, but by being zealous and forward for his waies they hop'd to have promo••ion by him, they did not fear to be questioned for any thing, no matter whether they went against Law or not, they could shelter themselves under the power and favor of the

King, the Pomp and Glory of the Court that was a great thing in their eyes, they were bold in their Idolatrous way and oppression, because of the power and greatness of the King; who should controul them in any thing that they did? But now (saith the Prophet) You have had your day, you have had your time that you could thus shelter your selves under the power of the King, and do what you list, and oppress, and rage, and no body durst meddle with you, because of the power of the King, but now the case is altered.

But now they shall say, We have no King.

Had they no King?

Yes;* 1.2 Hoshea was their King, but the meaning is, It's all one as if we had no King, his power is so broken that the truth is,* 1.3 he cannot help us. Saith Drusius upon the place; he cannot protect us, which is the property of the King, and therefore it is as if we had none; now they shall say, We have no King; Alas he is not able to save himself, he can do nothing for us, his Pomp, his Power, Bravery is in the dust, he is distressed himself, and we are miserably dis∣appointed of our hopes, we are undone, who can help us now?* 1.4 whither shall we go? what shall we do? our con∣sciences upbraid us now for our bold presumptuous wic∣kedness, Oh! how far were our hearts from the fear of the Lord, we dar'd the God of Heaven and all his Prophets, we boldly ventured upon those waies which we were told, yea which we knew in our very consciences were a pro∣vocation to the Lord, we set up our own worship, we pleased our selves, we made our wills to be the rules of all our actions that we did, we took liberty to satisfie our lusts, we mingled our own waies with Gods Ordinances, we subjected Religion to publick ends, we were riged, we were cruel towards those who differed from us, we up∣held the Authority of the King against God and his People, and now God hath justly brought this distressed estate up∣on us, that now the Kings Power that we trusted so in, is

now broken and in a manner gone, Oh! now we see we feared not the Lord, we have none to help us now, we now know what it is not to fear the great God, God is above us, and therefore now, what can a King do to us? what could he do for us? Suppose we had him again, Alas! our misery is beyond his help, seeing God is provoked with us, and hath forsaken us, what should a King do for us? And thus in this short Paraphrase you have the scope of the words, as if the People should have spoken in this manner.

But now the question is, what times doth this refer to?

Now they shall say,* 1.5 We have no King &c.

When did they say so?

The times that this refers to, seems to be those that we reade of in 2 King. 17. If you read that Chapter, you shall find the times that this hath reference to; then they might well say, We have no King; because we feared not the Lord: What then should a King do to us?

For the Observations from it, the first is this:

It's a great evil for a People,* 1.6 not to have the Protection and the Blessing that might be enjoyed in the right Government of a King over them: A great evil; And they complain of it as a great evil, and so far their complaint is right, That they are now deprived of the Protection and good that otherwise they might have had from the right Government of a King over them.

And my Brethren,* 1.7 our condition is even such in regard of the personal presence and protection of a King, in those regards we may almost use the same words as here, and say, We have no King among us. And whether it be better for a People to have no King, or to have no Protection from their King? But that which is contrary to Protection is a Que∣stion fitter to be discussed and determined in a Parliament than in a Pulpit; and to them I shall leave it.

But the Church of God shall never have cause to make this Complaint,* 1.8 That they have no King; in Psal. 29 10, 11. The Lord sitteth King for ever. The Lord will give strength

unto his People;* 1.9 the Lord will bless his People with peace. In Psal. 45. 6. Thy Throne (O God) is for ever and ever: the Scep∣ter of thy Kingdom is a right Scepter.* 1.10 Psal. 145. 13. Thy King∣dom is an everlasting Kingdom: and thy Dominion endureth throughout all generations.* 1.11 Psal. 149. 2. Let the Children of Zion rejoyce in their King.

Because we feared not the Lord.

It is a great evil not to fear the Lord.* 1.12 Fear ye not me (saith the Lord) who have placed the sands for the bounds of the Sea? It's an evil, and a bitter thing, that the fear of the Lord is not in men. For God is a great God, infinitly above us, cloathed with Majestie and Honor; trembling frames of heart becomes his presence: non like unto the Lord; great and mervailous are his works; Oh! who would not fear him? God hath infinite authority over us, to save, or to destroy us, he hath us all at an infinite advantage by the least word of his mouth to undo us, his wrath is insup∣portable:* 1.13 Who among us shall dwel with the devouring fire? who amongst us shall dwel with everlasting burnings? Darest thou a vile wretch presume to rebel against any word of the Lord,* 1.14 when the next word may sink soul and body in∣to the bottomless gulf of eternal horror and despair? Who art thou that doest not fear the Lord? Doest thou not fear the Commanding Word of the Lord, when the next word that proceeds out of his mouth may be a destroying word to undo body and soul for ever?

Secondly, They said, We feared not the Lord.

And observe:* 1.15 In times of prosperity when men have the fa∣vor and countenance of great Ones, then there is little fear of God among them. Now they said, We feared not the Lord. Oh! those times when we had the favour and countenance of great Men, there was little fear of God among us. So long

as men have any confidence in the Creature, so long they see no need of God, their hearts are swollen with pride, God is not in all their thoughts, they say to God, Depart from us, we do not desire the knowledg of thy Waies. They set their hearts and tongues against the God of Heaven, they can venture upon any thing then; to tell them it's sin a∣gainst God, it's a poor dry business, it's nothing at all with them; how vile and foolish are the hearts of wicked men, that the enjoyment of such poor things as they have in the Creature should imbolden their hearts against the great God of Heaven and Earth? yet thus it is, men little con∣sider but even those things that their hearts do so much rest upon, they are absolutely at the dispose of this God whom their hearts do not fear.

But note,* 1.16 let the Saints of God take this Note with them, Shall creature confidence take mens hearts off from Gods fear? Then let Gods fear take your hearts off from creature confi∣dence: Certainly there's a great deal more reason. Oh! 'tis infinitely irrational that creature confidence should take the heart from Gods fear; but it's infinitely rational that Gods fear should take our hearts off from creature con∣fidence.

Thirdly, Now they shall say, We feared not the Lord.

The taking from a People the protection of,* 1.17 and benefit they might have by Kingly Power, is a punishment of the want of the fear of God in them. We have no King, we are deprived of the benefit of the good that we might have, the protection that we might have by Kingly power; it is, because we feared not the Lord; what evil we feel in this let us attri∣bute it to the want of the fear of God in our selves, and in the people of the Land. We complain ofa 1.18 those that are a∣bout the King, and ofb 1.19 Her that lies in the Bosom of the King, and of the evil of his own heart in part; but whence

is it that God hath left him, either to them, or to any evil in his own spirit? The Lord in this punishes the sins of the People: 'tis usual for God to punish the sins of the Peo∣ple in leaving Governors unto evil courses, in 2 Sam. 24. 1. you have a remarkable Scripture for this,* 1.20 saith the text there, And the Anger of the Lord was kindled against Israel: and what then? And he moved David against them to say, Go number Israel and Judah. The Anger of the Lord was kind∣led against Israel, and he moved David against them: to what? God lets temptations be before David for to fall in∣to that sin that might bring evil upon the people. It was because the anger of the Lord was kindled against Israel. It's because that a people fear not God, therefore it is that the Lord leaves Kings, leaves their Governors to those e∣vil waies that they are left unto, and therefore learn we when we hear of any evil that is done by countenance of Kings or any power, learn we to lay our hands upon our own hearts, and say, even this is because we feared not the Lord: how easie had it been with the Lord to have wrought upon his heart, Oh! what prayers hath been sent up unto the Lord for the heart of one man? never since the world began more prayers for the heart of one man; but the Lord hath seem'd even to shut his ears against the prayers of his people, now let us lay our hands upon our hearts, God hath denied our prayers, it is because we have not feared him: now certainly there hath been but little fear of God amongst us, and little fear of the great God is still to this day among us. And that's the third Observation, We have no King because we feared not the Lord.

And then the Fourth is this,* 1.21 The times of Gods Wrath and Judgments forces acknowledgment from men that they did not fear God. When God comes against them in waies of wrath, now they can acknowledg that they feared not God; should the Prophet have come to them before and told them, Oh! you are a wretched vile people, there is no fear of God a∣mong you. Why, wherein do not we fear God? as in

Malac. 1.* 1.22 they would not be convinced, but, Now shall they say, &c. Now when the wrath of God is upon men, now they shall say, we see now apparently we feared not the Lord.* 1.23 As it's said of Cardinal Wolsie when he was in distress, Oh saith he, Had I but served God as well as I served the King, it would have been otherwise with me than it is; but I sought to please the King rather than God, and now I am left in this distressed estate. He would have scorned that any should have told him before that he pleased the King more than God;* 1.24 but afflictions they will draw forth acknowledg∣ment: for in afflictions God appears dreadful to the soul, it is no dallying, and trifling, and putting off then, we see we have to deal with an infinite, Glorious, and dreadful God, and in times of affliction now conscience will brave over men, it will not be quieted and still'd so as in the times of prosperity, but it will speak, as we reade of Zebul in Judges, 9. 38.* 1.25 saith Zebul, Where now is thy mouth where∣with thou saidest, Who is Abimelech? So saith conscience in times of affliction to wretched creatures,* 1.26 Where now is that bold and presumptuous heart of thine? Thou scor∣nest at fearing and trembling before God, and slightest his Word, but where now is that proud wretched heart of thine? And in times of afflictions now are mens hearts a∣based and humbled, and therefore now they are ready to say, It is, because they feared not the Lord.

Mark here, they do not (when they are in afflictions and troubles) say, I, we may thank these kind of people, there were a company of factious people and they would not yield to any thing, and we may thank them for all this; you hear no such words, Oh no, but it is, Because we feard not the Lord.

When the heart is in any degree humbled,* 1.27 it will not put off the cause of evils to other men, or other things, but will charge its self as the cause of the evils that are upon it. Oh how much better my Brethren were it for us to see the want of the fear of God by his Word to us, and his Spirit in us, than by his

wrath against us, or his stroke upon us. Let us every day examine our hearts, How hath the fear of God been in me this day? hath the fear of God acted, and guided me in al my thoughts, counsels, and actions this day? How hap∣py were it when we ever lie down to rest to have such a short meditation,* 1.28 Hath the fear of God been the thing that hath Acted, and Governed, and Guided me in my course this day? But it follows.

What then shall a King do to us? (or, for us?)

Suppose we had him, now he is gone, but if we had him, what good would he bring to us if we had him? As if they should say, we speak much concerning our King, but now we have not the King with us as he was, but if he were with us again, what should he do for us? what would our condition be better than it is? And indeed, what good had their Kings done for them? The People of Israel they were very desirous of a King, they must needs have a King, God granted to their desires in giving them Saul, then afterwards they must have a King again, so they had Jeroboam, and he must be the King of the ten Tribes. Their first King they had, it was in Gods wrath, and eve∣ry one of the Kings of Israel* 1.29 was a plague to them, what had they done for them? All the time they had Judges they were in a better case; Israel was in a far better case when they were rul'd by the Government of God. And Peter Martyr in his Preface to the Book of Judges,* 1.30 observes three things wherein Israel was better when they were under Judges, than Kings.

For first, (saith he) All the time they had Judges, they were not let Captive out of their own Country so as after∣wards.

Secondly, When ever they were oppressed and God rai∣sed them up a Judg, he did alwaies prevail so as to deliver them from their oppression, before he had done he delivered

them from their oppression; that's to be observed in the story of the Judges: but their Kings did not so.

And thirdly, We find not any one of their Judges are charged or condemn'd by God for evil, that they were e∣vil Judges among them, as the Kings are; such a one did evil in the sight of the Lord, and such a one did evil, and e∣very one of the Kings of Israel did so. God doth not charge the Judges so; it was otherwise therefore with them after they had Kings.* 1.31 And the truth is, that Christ hath been but little beholding to (I may say) almost to most of our Kings; yea, little beholding to most of the Kings that have lived upon the earth, and he hath taketh as little care of the greater part of them: As they have taken little care of his Honor, so he hath taken little care of the Greater part of them, of all the Roman Emperors that were declared by the Senate in Number sixty three, Historians agree that there was but six of al them that had such protection from God as to die a natural death, but six of three score and three; there were twenty nine of the Emperors that did not reign above twenty five years and od months; yea there were twelve of them that did reign but three yeers and od months: see what havock was made of them: they re∣garded not the Honor of Jesus Christ, but were enemies un∣to him, and he regarded as little their safety.

What then should a King do to us?

From hence the Notes are these:

First,* 1.32 When God forsakes a People, there's nothing can do them good. For they did most dote upon a King that should do them good, and help them. When God forsakes a Peo∣ple, nothing then can do them good,* 1.33 Psalm, 127. at the begining, Except the Lord build the house, &c.

Secondly.* 1.34 It's just with God, to make those things unuseful to men which they sinfully dote upon, and put their confidence in. They sinfully doted upon Kings, and put their confidence

in them, & God doth now justly make the power of Kings unuseful to them: What shall a King do to us? If we dote upon them, it's just with God to make them unuseful to us. Or if we dote upon our Credit, and Names, and so upon Kings and Princes; If men expect preferment from them, it's just with God to blast all their hopes, that they should be forced to say, Now I see God fights against him, as wel as against me. Thus the people spake in respect of their Kings.

This Scripture may well be a Comment upon that Text we have in Psalm, 146. 3.* 1.35 Put not your trust in Princes, &c. Do not put your trust in Princes, have no confidence in them; If you put your trust in them, they wil be unuseful to you.* 1.36 And Chrysostom upon that very Psalm hath this Note:* 1.37 Whereas they would say, Oh! he is a Prince. Saith Chrysostom, Let me tell you that which you perhaps will wonder at: Because he is a Prince, therefore put not your trust in him (saith Chrysostom) And he gives this reason, Because (saith he) who is in a more unsafe condition than they?* 1.38 Are not they fain to have their Guards go about them to protect them? They in times of peace when they are in a City that is ru∣led by good Laws, yet they are fain to have the Instru∣ments of War round about them, to protect them; and therefore put not your confidence in them, because they are Princes: but then in the Psalm, they are call'd to put their confidence in the Lord, who made Heaven and Earth, the Sea and all that therein is;* 1.39 which keepeth truth for ever. Alas you may put confidence in Princes, but they will not keep truth; they wil make fair promises to you, that you shall have some great matters by them, but they use you for to serve their own turns; but put your trust in the Lord, and the Lord shall reign for ever; as it is in the 10. verse, Kings do not reign for ever, they are the children of men, the breath is in their Nostrils; but the Lord shall reign for ever.

And again thirdly,* 1.40 What shall a King do for us?

How great an evil is it to a people then, whose com∣plaints

are;* 1.41 what doth a King not do against us? Muscu∣lus upon the forenamed Psalm, (those that reade his Co∣ment shall find that Note in it) saith he, You are not to put your trust in Princes that are the children of men, they are but men; yea, but what shall we say to those that are cruel oporessors that are rather like Tygers and such kind of wild beasts among men, that seem not to be children of men,* 1.42 how shall we put our trust in them? Oh! it's a sad condition indeed that a people is in, when they have this cause to complain, when they shall have cause to cry out and complain, Oh how! how doth he run from place to place, plundering, spoiling, breaking, tearing, destroying wheresoever he comes? That people is in a sad conditi∣on, what shall he do for us? Nay, what doth he not do against us continually? and all this, because we have not feared the Lord. That's the third Note.

The fourth is,* 1.43 And what shall a King do to us?

See here the alteration of the spirits of these men to∣wards their King; King, not long ago they put their con∣fidence in their King, and gloried in their King, and now, what shall a King do to us? Hence the Note is:

God can soon make a great change in the hearts of people in re∣ference to their Kings; that even those that did dote, and ad∣mire him, and own no other God but their King, shall e∣ven turn their hearts and say, What can a King do for us? the least turn of God upon the hearts of people will make such a change as this is.

Again,* 1.44 here observe, The difference between the blessed estate of Gods People, and the wretched estate of wicked men; those who fear God can say, What shal a King, what shall men, what Devils do against us? But other men in their straights, what shall they do for us? We are in a distressed condition, and what shall they do for us? But the People of God are never in such a distressed condition but they are able to say, What shall Men or Devils be able to do against us? for God is our Protector.

Again sixtly,* 1.45 The more stoutness, and sinfulness, and creature-confidence there is in any, the more do their hearts sink in despera∣tion when they come to be crost in their hopes. They were very stout and full of creature confidence before they were brought into misery, and now what low sordid spirits have they? now they sink in desperation: There's no men and women have their hearts sink in desperation, more than those that in ruff of their pride are the most bold and pre∣sumptuous against God and his Servants.

Again:* 1.46 What shall a King do to us? Their hearts sink in regard of any hopes that they have from their King. But yet you reade nothing of their hearts being set upon God, and mourning, and working towards God, when they are taken from the creature they say not thus, Now we see our vain confidence in our King, and what hopes we had of preferment in him, God hath crost us; well, we will go and seek to make the King of Heaven to be our portion. No, there's no such thing comes from them as this.

A Carnal heart when it is knockt off of creature confidence and sinks in desperation in regard of the creature,* 1.47 it doth not take ad∣vantage upon this, To have the heart work after God so much the more; but there it lies sullen & sinking, it hath no interest in God, and cannot go to him to make up what it wants in the creature: But it is otherwise with a gracious heart, that acknowledges the hand of God hath taken off my confi∣dence in the creature, yea, but I hope it is in mercy to my soul, that my heart might have the more confidence in God, and that God might have the more glory from me, and therefore I hope that this taking off my heart from the creature, will for ever unite my heart more to the Lord than ever heretofore it hath been. Yea, this is a gracious work indeed when the heart is taken off from creature con∣fidence and brought neerer unto the Lord. And thus much for the third Verse. It follows.

Notes

• * 1.1

  A graphi∣cal Para∣phrase up∣on the words.
• * 1.2

  Expos.
• * 1.3

  Ac si non esset, nam is quam ha∣bemus, non potest nos protegere, quod est Officium Regis.
• * 1.4

  Drus.
• * 1.5

  Quest. concerning the time this prophe∣sie refers to Answ.
• * 1.6

  Obs. 1.
• * 1.7

  Applied to England.
• * 1.8

  Ps 29. 10. 11.
• * 1.9

  Psa. 45. 6.
• * 1.10

  Ps. 145. 13
• * 1.11

  Ps. 149. 9
• * 1.12

  Obs. 2.
• * 1.13

  Isa. 33.
• * 1.14

  Use.
• * 1.15

  Obs. 3.
• * 1.16

  Gods fear should de∣stroy in us Creature-confidence.
• * 1.17

  Obs. 3.
• a 1.18

  Civil Counsellors
• b 1.19

  Queen.
• * 1.20

  2 Sam. 24. 1.
• * 1.21

  Obs. 4
• * 1.22

  Malach. 1.
• * 1.23

  Cardinal Wolsye.
• * 1.24

  In afflicti∣on God ap∣pears dred∣ful.
• * 1.25

  Iudg 9. 38.
• * 1.26

  Zebul's exprobatiō
• * 1.27

  Obs. 5.
• * 1.28

  A medita∣tion at go∣ing to bed.
• * 1.29

  David and Solo∣mon, and many of the Kings of Judah are excepted: becaus God was their King, 1 Sam. 12. 14. and Chap. 8. 7.
• * 1.30

  Pet. Mar. in Prefat. Comment. on Iudic.
• * 1.31

  Christ lit∣tle behol•• to most Kings.
• * 1.32

  Obs. 1.
• * 1.33

  Ps. 127. 1.
• * 1.34

  Obs. 2.
• * 1.35

  Ps. 146. 3. explained by the text
• * 1.36

  Chrys. in Psal. 146.
• * 1.37

  Princes, why not to be trusted in.
• * 1.38

  1. None so unsafe as they.
• * 1.39

  2. None oft times so perfidious. (and thats tru of most that are in place and power.)
• * 1.40

  Obs. 3.
• * 1.41

  Musculus in Ps 164.
• * 1.42

  An ••ffigies of the last times.
• * 1.43

  Obs. 4.
• * 1.44

  Obs. 5.
• * 1.45

  Obs. 6.
• * 1.46

  Expos.
• * 1.47

  Obs. 7.