many Ages of the World get no King no Prince of their own in any place As they have no King or Prince so no Sacrifice nor any of those other particulars mentioned here in the Text which I forbear here to mention untill we have better enquired into the true meaning of the words Aftewards shall the Children of Israel returne and seek after the Lord their God and David there King that is they shall turn unto God repent of their incredulity and seek after Christ the Messias stiled in the Scripture not the Son of David only but also David absolutely as by Jeremie and Ezechiel in divers places Him whom when he came first and sought unto them they would not receive in the Latter dayes that is at the end of the World They shall seek and become Christians as St. Paul also doth assure us For I would not Brethren that you should be ignorant of this mystery that blindness in part is hapned unto Israel untill the fulness of the Gentiles be come in And so all Israel shall be saved Rom. 11. 2 5 6. And shall fear the Lord and his goodness that is they shall worship God for his goodness according to that of the Psalmist There is mercy with thee that thou mayest be feared Ps. 130. 4. that is worshipped because fear is a principall part and first Original as it were of Gods worship That is the right sense but I may not at this time insist upon it So you have the most genuine and warrantable sense of the words Before we proceed to that use in several Observations upon the words I aim at we will consider of some expositors or rather opinions of expositors upon the same words as also of some particular words of the Text which have bred some difficulty I told you it is the opinion of some Interpreters that the promised restitution of the Children of Israel is to be reckned from their return out of the Captivity of Babylon and this to be the most literall interpretation of the words What might be objected I tould you likewise This King David so eminently so emphatically here promised must certainly be some body else besides Zerobabel Yet I will not deny but that even in Zerobabel this prophecy might have some accomplishment I find most interpreters of that opinion and that is enough to perswade me Wherein by the way the infinite wisdom of Almighty God is much observable so to forecast events from all eternity that the same words of his Prophets might both fit the times and occurrences of the Gospel so long after and yet fit the present occasions and occurrences of those times and events under the law Here I cannot but take notice of an objection made by Ribera the Jesuite a very learned Jesuite as most of that order against this literal interpretation For saith he Jehojakim K. of Juda lived a long time during the Captivity Of whom we reade 2 Kings last Chapter last Verses that Evilmerodach King of Babylon in the first Year of his reign did lift up his head out of prison and spake kindly to him and set his throne above the thrones of all other Captive or Tributary Kings that were with him in Babylon And changed his prison Garments and that he did eat bread continually before him all the dayes of his life What an objection is this What shall we make of it I expected Ribera would have told us that Evilmerodach had restored unto Jehojakim King of Juda his Royall power and Soveraignty that he had restored him to his subjects and his subjects unto him Then indeed he had said somewhat But because Jehojakim had a bare title and an empty throne yea and an allowance for his daily expences for that also is expressed in the Scripture vouchsafed unto him by him that had taken away all his power and authority hence to inferr that therefore the Children of Israel were not without a King during the Captivity whether more strange from such a one as Ribera or more ridiculous in it self I know not Yet let me say Such an objection might become well enough a Jesuite that is a perfect enemy to the power and authority of Kings I do not deny but Evilmerodach was great enough to make a true King That honourable Senator of Rome Pompeius Magnus when Rome was Mistresse of the then known world but little excepted made many that were true Kings and had the power and authority of Kings where they did reign and where constituted by him But a meer titular King that hath the pompe and garbe only or â—ay the allowance but not the substance that is the power and Soveraignty is a sad sight Not a King according to the Scripture I am sure whom we may call the breath of our Nostrils of whom we may say under the shadow of his wings shall we live among our enemies Lament 4. 20. Such a King is none of those comely things that wise Salomon did admire A Lyon which is strongest among beasts that is the first a King against whom there is no rising up is his concluding instance the last in order but the first and chiefest in his intention as may be gathered by other examples of the same nature But we have done with this Jesuitical King as we may call him Not so much because Ribera a Jesuite doth make this objection and not any but he that I know of but because it is the proper Character of a Jesuite to be an enemy to the power and authority of Kings As to the sense of the words in generall I have said as much as needs but there is yet in the words if more particularly examined that wants cleering For the Children of Israel saith my Text Shall abide many dayes without a Prince and without a Sacrifice and without an Image and without an Ephod and without Teraphims We made the meaning of the words in generall to be that the Israelites during the time of their desolation shall be without any publick worship of God such worship as was established and commanded by the law of God the Leviticall and Ceremoniall law as particularly Sacrifices and an Ephod which was a sacred garment sufficiently known both to them that are not unacquainted with the law of Moses But how come Images here and Teraphims that is Idols as particulars of Gods worship Here Interpreters are put to it They say the best shift they can make the intention of the words is this That the Israelites shall be without any publick exercise of religion or divine worship whether true set out by Sacrifices and the Ephod ordained by the law or false and idolatrous set out by Images and Teraphims that is Idolls Though this be said by many because they know not what else to say yet it is strange and somewhat unlikely to me that the Prophet should mix true and false worship in this manner God and Mammon light and darkness in one verse without any need And
Churches where once Christian Religion was in so great splendour and purity And as certain it is that Arabs and Mahometans both prevailed at the first not a little and to this day uphold themselves very much in their abominable Apostacy from Christ by their pretended zeal against Images and idolatry Those miscreants that think it great idolatry to see the image of a King stamped upon a peece of money which Christ saw and allowed of think it no idolatry to prefer Mahomet before Christ a meer man before the eternall Son of God an Impostor a cheater of men before the Saviour and Redeemer of Mankind And what think you of the Idolatry of Cathedralls and other goodly Churches erected to the honour of Almighty God and endowed for the maintenance of piety and learning Of the Idolatry of a publick Liturgy whithout which was never any Christian Church in any part of the World heard of that ever I could hear till of late years but to be short what of the Idolatry of a Surplice Church-Musick Bishops and the like Have not Men got some brave Estates of Lands by this pretended Idolatry some good benefices nay some built themselves stately houses with the very stones which they have bereaved God of Some write of one of the Popes of Rome that he should applaud himself with his Mates and Cardinalls how much they had gained by this fabula Christi They indeed if it be true very blasphemously calling that a fable which we believe and know a truth attested by God with all possible evidences and demonstrations of sound reason But much more reason have these men as it is likely where they may freely hug themselves and make their brags that they have thrived so well by this subtle device of pretended Idolatry Be sure of this there shall never be want of Idolatry whilst there is any thing to be got let but time and opportunity serve them Tythes Colledges Libraries Hospitalls Corporations nay rather than fail the very prayer of the Lord that holy prayer the use of it I mean according to Christs institution shall be made Idolatry their goods if not their lives shall be in danger that have used it It will be found such horrible Idolatry We have done with our first Observation upon the supposed Idolatry of the words and all that we have more to do is but to make some further use by way of Observation upon the rest The second then shall be this that the name and title of a King according to the Scripture is both honourable with God there is no incongruity in the words God saith He will honour them that Honour him and is proposed by the Scriptures as an object of joy and happiness among Men in times of greatest distress No King no Prince in the threatned desolation They shall return to the Lord their God and David their King in the promised restitution It may be some body will say this King this David here promised is no other then the Messias or Christ himself the Son of God no Earthly mortall King Let it be granted Is it not a great honour to Kings and to their office that Christ the Messias the expectation of all People the Redeemer of the World is here promised under the tipe and person of a King That he was really and literally of the Royall seed and linage and did not despise the very name of a King King David This observation might have been spared had not the impiety and impertinency of other Men made it seasonable and necessary Do not we know how much some Men have endeavoured to discredit that sacred Name and function to perswade Men that a curse lay upon it rather then a blessing O how have the Pulpits rung with Tophet is prepared for the King and He shall bind their Kings in chains and the like Blessed Scripture how hast thou been wrested and racked by corrupt illiterate teachers to serve their ungodly private ends We will not argue the case from broken loose pieces of Scripture as the manner of these Men is there be cleer proofs and testimonies enough both from matter of fact and from positive doctrine as of the Old so of the New Testament to assert this sacred authority but I will content my self here with what I have said by way of observation upon the Text The third or next shall be That a King may be at variance with his subjects and his subjects with him so that it may proceed to a direct separation nay which is more 〈…〉 this may happen between a good King and good subjects for the generality as in Davids case here named when part of his subjects were drawen from him upon pretence of evill government by his Son Absolom and he forced to fly but proceed I say to a direct separation and yet afterwards reconciled to the great joy and satisfaction both of King and people There is no Nation so wise or so well governed but is lyable to discord and division {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith our Savious It must needs that offences come Why Nothing is impossible to God No but consider the Nature of Man in generall and the nature of the world this sublunary World which we cannot expect with reason that God will alter till the time of its generall alteration come so it is impossible that there should not be offences and where Men are striâ—e and contention at times should not arise It is a high speculation but which hath much of truth in it that this World this sublunary world I mean still doth subsist by contraries that is by continual strivings and those Philosophers had some reason too if rightly understood that made {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is strife and contention one of the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Originall principles of the world Yea such is the nature of man though he be most happy by peace and in peace yet he becomes insensible of his happiness he loatheth it if he do not want it sometimes and recover himself to a right sense and judgment by the contrary effects of strife and contention This made a wise Heathen say with some admiration Quae magna gaudia nisi ex malis That all great joyes were the products of great sufferings or sorrows Well a King and his Subjects may fall out and be separated David and his Subjects were our instance So for this also that they may be reconciled The history is known in Absaloms case David was happy and his subjects happy that their division did hold no longer Yet it is very possible that where the breach hath been longer and the want of a King longer if it once come to a perfect and cordial reconciliation if not the joy greater yet the sense of it may be longer The Prophet intended a very great joy as great as he could make it the greatest of the World the long expected Messias and this
A KING AND HIS SUBJECTS Unhappily fallen out AND Happily reconciled Being the Substance of a SERMON With very little alteration Fitted for the Present Time PREACHED In the Sermon-House belonging to the Cathedral of Christ-Church CANTERBURY Jan. 15. 1643. Upon Hos. 3. 4 5. By Meric Casaubon D. D. and one of the then Prebends of the said Church London Printed in the Year 1660. HOSEA 3. 4 5. For the Children of Israel shall abide many dayes without a King and without a Prince and without a Sacrifice and without an Image and without an Ephod and without a Teraphim Afterwards shall the Children of Israel returne and seek the Lord their God and David their King and shall fear the Lord and his goodness in the latter dayes I Shall make no other division of the words then such as I finde made to my hand and any body that hears may anticipate In the first Verse a Sad Desolation or Subversion both of Church and State threatned in the second a blessed Restitution or Restoration of both promised For the Children of Israel c. a sad Desolation Afterwards shall the Children of Israel returne c. a blessed and glorious Restitution The Words immediately were spoken of and to the Children of Israel that is the Ten Tribes of Israel separated from the two Tribes the Tribe of Judah and Benjamin which adhered unto the posterity of David The Children of Israel a glorious title for such Rebels and Idolators who at one time had shaken off the yoake both of their God and of their King But Titles and Things do not alwayes agree we know that by the experience of all ages So we may call them Catholicks who damn all men that are not of their Communion not for any want of Charity either in their judgments or to their persons that they can justly charge them with but because they think themselves bound to professe against and their Conscience will not give them leave to joyn with them in their errours So may we call them Saints but I will forbear further censure it is but upon the by a touch is enough Well but how doth it appear that by that goodly title or denomination those Rebellious Idolatrous Tribes are immediately spoken of or to First because most part of this Prophesie doth belong unto them Ephraim often here in most Chapters repeated and that is as much as The Children of Israel or ten Tribes But more especially because those words of the Text David their King manifestly allude or relate to that breach or division of Davids Kingdom under the reign of Roboam Salomons Son when the ten Tribes fell off and constituted another Kingdome under the Government of Jeroboam the son of Nebat an Ephrathite of Zereda Salomons servant 1 Kings 11. 26. These be the chiefest reasons that are given by Interpreters Though somewhat might be objected yet I am content it should be so I will not contend about the Word immediately so it be granted that the substance of the Prophesie doth extend to all Jewes in Generall Some talk of the Gentiles too but we need not stretch it so farr But in very truth it being very uncertain what became of those ten Tribes after their Captivity and whether any part of the Jewes in Christs time or even at this day we should be very much put to it when we come to the accomplishment of the Prophesie here promised in the latter dayes if we do not extend those words the house of Israel as frequently in the Scripture to the Jewes in generall To this purpose you may observe that in the first Chapter of this Prophesie though the tenth verse mention only the house of Israel yet in the eleventh verse wheer the same matter is prosecuted both the House of Judah and the House of Israel are distinctly named Then shall the Children of Judah and the Children of Israel be gathered together and appoint themselves one head and they shall come out of the land for great shall be the day of Jezreel The next thing we will take into consideration which will give more light to the whole Prophesie and main drift of it is the Time either of the desolation threatned or restitution promised In the latter dayes saith my Text in the last words It is the opinion of many that this Desolation begun from the captivity of each people by the Assyrians of the ten Tribes under Hosea or Hoshea as some write it the son of Ela the last King of Israel of the two Tribes under Zedekia the last of Juda and that their Restitution the beginning of it is to be accounted from their returne of the said Captivity by the ordinance and appointment of Cyrus King of Persia as is more particularly related in Esrah and Nehemiah It cannot be denyed indeed that at the return of the Jewes from the Babylonish Captivity they were restored to a government of their own under some Princes first and then Priests enjoyed their first Fundamentall Lawes And that at the same time the worship of God also was restored But here is a great difficulty a main circumstance of the Text or Prophesie wanting a King and that King David by name Somewhat is said of Zerobabel he was of the Royal Seed that is somewhat but not enough to verifie the accomplishment of this glorious promise of a King of the best and best beloved of Kings King David Yet I do not deny but that the words of this prophesie might have some reference to that returne and restoration also It is the nature of prophesies sometimes to comprehend different times and events some more immediately some more remotely if they agree in some one or two main circumstances though they do not in all it may become a prophesie well enough All things well weighed and considerd not to trouble you with many doubts and variety of opinions we must conclude that both in regard of the Desolation threatned and the restitution promised being taken together as they are here joyned together the most genuine full and satisfactory sence will be to begin the threatned Desolation or subversion of State both Civil and Ecclesiastical from the last great Calamities of the Jews by Vespasian the Roman Emperor when the City was taken and destroyed the Temple burnt Millions of Jews perished now full 1500. Years ago So that the most warrantable exposition and which we shall pitch upon of the words will be this The Children of Israel that is the Jews in generall according to the ordinarie Scripture phrase not of the Old but New Testament also as Luke 1. 16. Acts 5. 21. and elsewhere Shall abide many dayes many dayes God knowes they have now continued a distinct people from all other Nations though dispersed among almost all Nations of the World Without a King and without a Prince a thing not little to be wondred at that being so many and so potent in some places as they are reported to be they should in so
joy he sets out by the joy of a King and People who after many dayes so he saith many dayes divorce are again re-united Behold how good and how pleasant it is saith the Psalmist for Brethren to dwell together in Unity Unity indeed should alwaies be our wish and our aim and they that are the causes of division deserve the curse both of God and man It is not allwaies true that Amantium irae amoris redintegratio est Sometimes a little sparkle doth kindle a great fire not to be quenched untill it hath made an end of all But where God is so mercifull as after a long breach and gasping condition to grant a perfect Re-union and reconciliation a man had need of the tongue of Angels to express the greatness of that joy not here in earth and among men only but I am confident even in Heaven in the presence of the Angels of God and all the hoast of Heaven Hear I pray how pathetically the words of my Text doe run Afterwards after that sad Desolation or separation of many dayes shall the Children of Israel returne and seek the Lord their God and David their King and shall fear the Lord and his goodness in the latter dayes And here offers it self our last observation upon the words viz. the method of this Returne or Reconciliation First they seek the Lord their God and after their King There may be a returne or reconciliation for meer politick ends on both sides It may be they finde they cannot subsist asunder and that the continuance of their division will be the ruine of both Such an occasion will cause a returne if they be not infatuated to their own destruction And God doth use sometimes such outward means and inducement to bring us to Himself and to work us by degrees to a perfect conversion or reconciliation However the truest and surest foundation is to begin with God acording to the method of my Text It is God that maketh men to be of one mind in a House Ps. 68. 16. according to some translations in a house much more in a Kingdom I form the light and create darkness I make peace and create evil So God of himself Esay 45. 7. God then is first to be sought according to the right method upon a sure foundation But what if Men will pretend to seek God and to return unto God but resolve to go no further It is very ordinary for worldly politick Men to put that cheat upon themselves or rather upon others credulous ignorant People They will affoord us fasting and praying enough in their kind and God shall be in their mouths and Christ Jesus nothing more By these fair pretences they drive on their designes and thrive by the miseries and sufferings of the publick To these men or to them rather that are gulled by them I shall commend the advice of an interpreter of great fame John Calvin is the Man Non frustra saith he Hoseas in resipiscentia populi c. in English thus It is not without great cause that the Prophet in setting out the repentance of the People doth also particularly remember or relate their return to David their King For otherwise the People could not truely and really seek God except at the same time it did submit to the lawfull government to which it was obliged or subjected not by Man or by chance but by the appointment of God himself The last words require a candide interpretation lest he should be thought to say that ordinary Kings that have not such immediate calling as David had are by chance or by Men only which is so contrary to Scripture and to sound doctrine that the very Jesuits would exclaim as much wronged if laid to their charge though many of them say little less in effect and act accordingly as it is well known But the Counsel well understood is very good I need not to add any thing to it So we have done with the Text the exposition of it and such Observations as I apprehended not impertinent to it These times and the common talk of all People might seem to prompt some application But this is lubricus locus such a subject wherein a man that will be meddling may soon go beyond his bounds and sooner do hurt then good Though Kings are by God and we warranted nay obliged by Scripture to preach subjection for conscience sake to declare against rebellion in generall much more against all killing or murthering of Kings O horrible under pretence of law yet since the power and praerogative of particular Kings is limited and constituted by the fundamentall laws of every Kingdome approved and confirmed by the assent and consent of successive Kings in this case what a King may do lawfully what he may not according to law what opposition in case he attempt or do any thing against the fundamentall law may be made according to the same law by whom and how farr these things as they are out of our spheare and scanning as we are preachers of the Gospel so must it be high presumption in any of our profession to pass judgments or indeed to intermeddle So if the business of union or reconciliation be in hand after many dayes separation and division I know 〈◊〉 what a loyall Israelite is bound to wish what to pray in generall but many cautions and considerations of State may belong to such a business to bring it to a good and well grounded issue They that can judge what is most agreeable to the proper constitution and fundamentalls of a Realm Lawyers and Sages of the land as I take it They that know what the present condition inclination ability necessities of the people of the land is what may be done what must be borne to prevent further evils and effusion of blood a Parliament as I take it I think it belongs unto them and is their proper work Let them look to it as they are accountable to God and their Country If they to whom it belongs shall enact any thing to which I cannot yield obedience with a good conscience that is without disobeying God I may resolve with Gods assistance to suffer I may not to oppose Yea though it were in my power to do some what and to disturbe yet my conscience tells me it is not lawfull This is all the application I shall make God give us all grace to apply our selves unto him in simplicity and syncerity of heart to depend of him in all things to seek his glory and his favour above all things to whom all honour glory power and majesty FINIS