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Post by Admin on May 23, 2024 13:47:32 GMT -5
Five Directions How to Get our Hearts Free from Earthly-Mindedness
by Jeremiah Burroughs
The First Direction
Firstly, in order to be disengaged from earthly things, be watchful over your thoughts. Do not allow your mind to wander too far into worldly matters. Spend as much time as you can in meditation on spiritual things. Many people think it is okay to let their thoughts roam free, as the things they think about are not necessarily sinful. However, thoughts can easily lead to a wandering heart, so it is important to keep a close eye on your thoughts and make sure they align with what is written in Scripture.
The Second Direction
Another way to become disengaged from earthly-mindedness is to be humble and deeply repentant for sin. Those who have a heart that is set on the world have not truly understood the weight and burden of sin. But when God lays the weight and burden of sin upon the soul, it quickly takes the focus off earthly things. People who have experienced the crushing weight of sin know what it means to have to deal with an infinite God. When they are burdened by the wrath of a just God, they realize that there are more important things to focus on than the things of this life. If God would humble your heart, the humility of your spirit would awaken you, remove the dullness and deadness of your spirit, and stir you up to look beyond the things of this life.
The Third Direction
Furthermore, let us look at the examples of the saints who were the most precious servants of God in the past. Notice how they regarded themselves as pilgrims and strangers in this world. Take your time to read Hebrews 11:13, which says, "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them and embraced them, and confessed that they were strangers and pilgrims on the earth."
So, let us take note of the following verse, which says, "They were stoned, they were sawn asunder, were tempted, were slain with the sword, they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented." Who were these people? They were those whom the world did not deserve. They wandered in deserts, mountains, dens, and caves of the earth. Nevertheless, they were such valuable saints of God that the world did not deserve them. As we reflect on how joyfully these servants of the Almighty went through all their wilderness experiences, this should make us feel ashamed of our earthly-mindedness, and would be a significant help to us.
The Fourth Direction
Moreover, if we consider the great account we must give for all earthly things, we will realise that we only focus on the comfort of these things. But we must also think about the account we must give for them. This should help to take our hearts off earthly-mindedness. Additionally, we should ask ourselves, what good it would be to remember the contentments and pleasures we had in this world if we were to die and go the way of all flesh?
The Fifth Direction
Above all, keep your focus on Jesus Christ and meditate on His death. That is the greatest thing that will take your heart away from earthly things. Contemplate Christ crucified, how He, who was the Lord of heaven and earth, put Himself in a lowly condition solely to redeem us. Contemplating the death of Jesus Christ will cause your heart to become deadened to the world. In Philippians 3, we find a notable text for this, in the example of Paul. He counted everything as dung and rubbish for the sake of Jesus Christ. In the 8th verse, he says, "I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For His sake, I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ." Then, in the 10th verse, he adds, "That I may know Him and the power of His resurrection, and may share His sufferings, becoming like Him in His death."
Paul desired to be so conformed to the death of Christ that he counted all things in the world as rubbish in comparison to that. Paul kept the death of Christ in his thoughts and meditated on it often, and that meditation had a great impact on his spirit. It made him consider all these things as rubbish, as dog food by comparison, in order to have fellowship with the death of Christ.
Some of you may be thinking about the glory of Christ in heaven, and that may, for the time being, make you less worldly. But let me encourage you to meditate on the death of Christ and understand that there is an excellence in conforming even to the death of Christ, such an excellence that may take your heart away from the things of the world. It is said of the King of France that he once asked about an eclipse, saying, "I have so much business on earth that I take little notice of the things of heaven."
My dear brothers and sisters, in conclusion, I urge you not to be counted among those who are so preoccupied with worldly pleasures that they have no time for Jesus Christ. Do not argue that you have so many earthly responsibilities that you cannot pay attention to heavenly things. Surely, the saints of God have their focus on things above, and we will see this in the future. Their business, trading, and goals are all focused on higher things than the things of this world. There are things that a person can devote their thoughts and affections to as much as they want. This shows the emptiness of the things of this world, that a person must be very careful how much they care about them. They cannot enjoy the comforts of this world without some fear. But when they converse with heaven, they can give themselves over completely. This demonstrates the excellence of these heavenly things.
Those of you who are poor and lowly in the things of this world, do not be discouraged because God commands us not to set our minds on them. Surely, these things are not very important since God tells us not to focus on them. Oh, the true value lies in things that are heavenly and spiritual, where the saints have their conversation!
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Post by Admin on May 26, 2024 17:23:00 GMT -5
The Glorious Name of God, The Lord of Hosts.
The Lord of Hosts is His Name. - Isaiah 47:4.
In this chapter, we have God's mercy to His Church and a threat of
Babylon's destruction. When Babylon is used as God's instrument, it
is eventually cast into the fire.
If the people of Israel, when God was about to deliver them from
Babylonian Captivity, should ask the same question that Moses
thought would be asked when he was sent to deliver them from
Egyptian bondage, "What is His Name?" (Exodus 3:13), the Prophet
answers here: "The Lord of Hosts is His Name." There, His Name
was "I am"; here it is "The Lord of Hosts." And if they should
question, "But can this deliverance really happen? Can Babylon be
destroyed? Babylon is strong; who can bring down her power?" Yes,
there is One who can do it—The Lord our Redeemer. The Lord of
Hosts is His Name.
Here, we have this glorious title of the Lord for the comfort of His
people in their distress and the terror of their enemies in their pride
—The Lord of Hosts, The Lord of Armies. The English word "Hosts"
is derived from the Latin "Hostis," because an army is meant for
either defense or offense against enemies.
The Redeemer of God's people is the Lord of Hosts.
The purpose of this sermon is to teach you how to sanctify the Name
of the Lord in this glorious title, The Lord of Hosts. It is the duty of
the Saints to observe the way of God in their generation, to discern
which name of God is most prominent in His administration, and to
sanctify that particular Name accordingly.
We can say of this Name of God, The Lord of Hosts, what God
Himself says of His Name Jehovah in Exodus 6:3: "By My Name
Jehovah, I was not known to them." Similarly, by this Name, The
Lord of Hosts, God has been scarcely known to us here in England
until now. But He now reveals Himself to us through this Name in a
glorious way. To sanctify it, we must explore it and recognize the
profound glory it holds, which is much greater than it may initially
appear to be. All of God's titles are filled with excellence. I will
explain the excellence of this title to you so that you may not take the
Name of God in vain but sanctify it as it deserves.
This is a title that God has taken delight in and even gloried in
throughout history. We find it mentioned not less than two hundred
times in the Old Testament, most frequently in the prophecy of
Zechariah. In Zechariah 1:3, we find it three times in one verse, and
in one short chapter, Zechariah 8, we encounter it eighteen times.
Why is it used so frequently in that prophecy compared to others?
Because the purpose of that prophecy was to encourage the people of
God as they built Jerusalem and the Temple, facing many
adversaries. Hence, the Lord revealed Himself to them often by the
name of The Lord of Hosts.
Times of Reformation and Temple work often face strong opposition.
Therefore, we need to keep the name of God in our thoughts and
sanctify it in our hearts during such times when such work is
underway.
It's true that God accomplished this work without bloodshed; it was
not by human power or might but by the Spirit of the Lord, as we
read in Zechariah 4:6. However, considering that, in terms of
secondary causes, this work required an army to carry it out, even
though God did it Himself, His name needed to be sanctified in it as
the Lord of Hosts. In the New Testament, we seldom encounter this
title; I can recall it appearing only twice. In one of these instances, it
is quoted from the Old Testament (Romans 9:29). In that passage,
the Hebrew word is retained as "The Lord of Sabbath," not "The Lord
of Sabbath," as some interpret it. There's a significant difference
between these two phrases: "The Lord of Sabbath" signifies the Lord
of rest, while "The Lord of Hosts" indicates the Lord of Armies.
These words come from different roots in Hebrew. The second
occurrence is in James 5:4, where the English word "Hosts" is not
used, but the Hebrew word "Sabbath" is retained. In the New
Testament, we encounter God's titles filled with sweetness and grace,
such as "The Father of our Lord Jesus Christ," "The God of all
consolation," "The Father of mercies," "The God of peace," and so on.
Thus, we have even more reason to humble ourselves, living in
Gospel times, yet facing a situation where God has seemingly altered
His name and now appears to us in this fearsome title, The Lord of Hosts.
This title is inherently fearful, yet as we delve into it, we will discover
that, like the name of Christ (Canticles 1:3), it is like an ointment
poured forth—a sweet, refreshing, and pleasant ointment. In 2
Samuel 6:2, the Lord speaks of His name set between the Cherubim,
referred to as "The Lord of Hosts who dwells between the
Cherubim." The Mercy-seat was indeed located between the
Cherubim. What I aim to do today is to reveal this name of the Lord
of Hosts written upon the Mercy-seat between the Cherubim.
Although it is terrifying in itself, all God's saints will have it
presented to them from the Mercy-seat today—a name filled with
goodness and mercy to the utmost of our desires. In this kingdom,
we have already witnessed the Lord of Hosts on His Mercy-seat,
making this awe-inspiring title amiable and lovely to us, from which
He dispenses grace and abundant mercy in the manifestation of this
glorious title. It is comforting to behold the Lord of Hosts seated
upon His Mercy-seat, and this is what I aim to present to you today.
Now, God is referred to as The Lord of Hosts for two reasons:
First, because all creatures in heaven and on earth are His armies.
He is the supreme Lord over them all. The angels, the sun, the moon,
the stars, the dragons, the depths, the fire, hail, snow, wind, the
mountains, trees, cedars, the beasts, and all creeping things, flying
fowls, the kings of the earth, and all people constitute the Hosts of
the Lord (Psalm 148:2, etc.).
Second, concerning God's special providence in the significant affairs
of wars and battles in the world. While God's providence extends to
the smallest things in the world, He claims a more distinct and
specific acknowledgment of His providential work in matters of war.
Hence, He adopts the title The Lord of Hosts for Himself.
If I were to discuss the first reason, it would take considerable time,
as it is more general. Therefore, I will focus on the second reason,
which is more specific and presently relevant. God is the God of
armies. To emphasize His involvement in matters of war, He is even
described as "a man of war" (Exodus 15:3). God seems to take great
pride in His involvement in matters of war. Psalm 24:8 declares,
"Who is the King of glory? The Lord strong and mighty, the Lord
mighty in battle." God's providence is significant in all wars, but
particularly in those wars that concern His people, whether as a
means of chastisement, defense, or offense against their enemies.
I do not know of any one thing in which the Providence of God is
more clearly depicted in Scripture than in its involvement in wars, as
many particulars will be fully presented to you:
First, God acts in the initiation of wars when and how He pleases. He
is the great General, and all battles are orchestrated by Him. He calls
for them before they happen, and when He calls, they undoubtedly
come upon a nation. Jeremiah 25:29 states, "Behold, I begin to bring
evil upon the City which is called by My name, etc., for I will call for a
sword." God does not just call for a sword against the heathen but
also against the cities named after Him. Surely there is as much of
God in this city as in any city in the world today, yet God may call for
a sword against it; do not be complacent. Do you not hear God
calling for it now? Isaiah 5:26 says, "God will hiss for the Nations
from the ends of the earth, and behold they shall come with speed
swiftly." And in Isaiah 7:18, "And it shall come to pass in that day,
that the Lord shall hiss for the Fly that is in the uttermost part of the
rivers of Egypt, and for the Bee that is in the Land of Assyria, and
they shall come." Let God give even the slightest signal of His will,
and they shall come. Pompey once arrogantly said, when one of his
officers told him they lacked men, "Let me but stamp with my foot
upon the ground of Italy, and I shall have men enough—footmen and
horsemen will come from every corner." Although his statement was
proud, and he ultimately faced disappointment, it holds true for the
Lord of Hosts. Let Him speak a word or take any action to gather
armies, and they will immediately assemble to fight His battles.
When He wills, He can stir up the hearts of the kings of the earth to
hate the wicked and make war against them (Revelation 17:16). The
ten kings will hate the wicked one, make her desolate and naked, eat
her flesh, and burn her with fire. It's astonishing that they have
waited this long, enduring such vile servitude under her. Their
servitude encompasses soul, body, and possessions, so much so that
one might think a human spirit couldn't bear it, let alone the spirit of
a king. But when God's time comes, the spirits of the kings of the
earth will be swiftly roused to wage war against her.
An observation made by Abulensis on 1 Chronicles 14:8 highlights
God's notable providence towards David. During the seven years
David resided in Hebron, he faced no wars initiated by the
Philistines. During this time, he was relatively weak, being king only
over the house of Judah. However, when all of Israel came to him,
and he became king over them all, the Philistines came against him.
Can we not perceive God's remarkable providence towards us as well,
that He did not call for the sword against us until now, after we had a
Parliament that could not be dissolved except by its own consent,
until our militia was nearly established throughout the kingdom, and
until we had an army for defense? If God had called for the sword
before these things, what would have become of us? Oh, the merciful
providence of God towards England in this matter! God is very
evident in inciting wars, consulting about them, influencing men's
hearts towards them, diverting them from peace, and so forth.
Pharaoh's heart was hardened against the Israelites so that he would
go to battle against them, because God intended to destroy him. God
was the reason Rehoboam was inclined to heed the counsel of young
Cavaliers and harden his heart against his wise advisors, for God had
a plan to tear ten tribes away from him. God also prompted Ahab to
go to war against Ramoth Gilead, leading to his destruction.
Secondly, the Lord establishes His standard in war. He expresses this
in Isaiah 5:26: "He will lift up an ensign to the Nations." Regardless
of who the standard-bearer is, it is God Himself who raises the standard.
Thirdly, God conducts the muster of the army. Isaiah 13:4 states,
"The Lord of Hosts mustereth the Host of the battle." The Lord of
Hosts is the muster-master in armies. He condescends to use these
expressions to more specifically and fully reveal His providential role
in military affairs.
Fourthly, the Lord furnishes weapons from His armory. Jeremiah
50:25 says, "The Lord hath opened His armory and brought forth the
weapons of His indignation, for this is the work of the Lord of
Hosts." God has a magazine, an armory that He opens during times
of war. Regardless of whether arms come from overseas or
elsewhere, not a single piece can come except from God's magazine.
If God did not open His armory, neither we nor our enemies would
have weapons.
There was a time when God closed His armory to Israel, and during
that time, there was neither sword nor spear found in the hands of
any of the people who were with Saul and Jonathan, except for Saul
and Jonathan (1 Samuel 13:22).
Fifthly, it is the Lord who provides His people with their banners to
display (Psalm 60:4): "Thou hast given a Banner to them that fear
thee, that it may be displayed because of the truth." Some oppose the
truth, attempting to take away the Gospel from them. Therefore, God
has given them banners to be displayed in defense of the truth. God
calls us to contend earnestly for the truth (Jude 1:3) and fight for it if
necessary. If we are in danger of losing it, God gives us our banners
not to be folded up but to be displayed in defense of the truth.
Sixthly, God Himself enters the field with His people, often
reassuring them of His presence (Deuteronomy 20:4): "The Lord
your God is He that goeth with you to fight." When God declares, "I
am with you," you can complete this promise for your safety and
comfort by adding various assurances: "I am with you to assist you, I
am with you to guide you, I am with you to encourage you, bless you,
save you, comfort you, reward you," and so on. God says, "I am with
you." This is like a piece of a line that our faith can extend. Once we
have this promise in our hearts, we can add whatever we need,
leading to full peace and joy.
In Judges 4:8, Barak was hesitant to go into the field unless Deborah
accompanied him. Similarly, it is unwise to go into battle without
God. Yet, if you hold this promise in your heart, you will have
strength in your hands. Zechariah 10:5 declares, "They shall be as
mighty men which tread down their enemies as mire in the streets, in
the battle, and they shall fight because the Lord is with them, and the
riders on horses shall be confounded."
Seventhly, God is not only with His people in their battles, but He
leads them as their Captain (Joshua 5:13): "Joshua saw a man with
his sword drawn in his hand, and Joshua went to him, and said, Art
thou for us, or for our adversaries? And he said, Nay, but a Captain of
the host of the Lord am I now come." This man was evidently Christ,
for Joshua fell on his face and worshipped Him. The Captain of the
Lord's Host said to Joshua, "Loose thy shoes from off thy feet, for the
place where thou standest is holy."
Eighthly, God condescends even to be the trumpeter in the wars of
His people. While it might be considered beneath a General to blow
the trumpet for his army, the great General, the Lord of Hosts, blows
the trumpet Himself to encourage His people in battle (Zechariah
9:14): "And the Lord shall blow the trumpet, and shall go with the
whirlwinds of the South." Why the South? Because those winds are
the hottest and, therefore, the swiftest. If we see the South wind, we
predict that it will be hot, as Christ mentioned in Luke 12:54-55. If
we think our General is moving too slowly, the Lord of Hosts, the
great General, is swift enough. In the preceding verses, the arrows of
the Lord are described as going forth like lightning. Swiftness in an
army is of great significance and has been a notable advantage to our
adversaries. We must not lag in this aspect unless we want to be
unequal to them.
Ninthly, God is the rearward of His people in times of battle (Isaiah
52:12): "Ye shall not go out with haste, nor by slight: for the Lord will
go before you: and the God of Israel will be your Rearward." The
term "Rearward" implies the guard and defense behind. An army is
secure when it is strong in both the rearward and the front. God is
both before and behind in the armies of His people.
Tenthly, God's providence in wars operates in their duration. How
long wars persist in a land and when they come to an end are entirely
determined by the Lord of Hosts. He works in sustaining the warring
parties, providing reinforcements, and even breaking treaties, among
other things. When we cry out, "How long shall the sword devour?"
we must remember that when God commissions the sword, it must
continue until its task is complete. As stated in Jeremiah 47:6-7: "Oh,
thou sword of the Lord, how long will it be ere thou be quiet? Put up
thyself into the scabbard, rest and be still." The answer is given:
"How can it be quiet, seeing the Lord hath given it a charge against
Askelon, and against the sea shore? There hath He appointed it." In
Hosea 11:6, it is said, "The sword shall abide on his cities, and
consume his branches, and shall devour them because of their own
counsels." While we may be troubled when the sword approaches our
cities, we should consider how much more devastating it would be if
it entered our cities. Therefore, to avoid such calamity, we must heed
our own counsel. If God leaves a Parliament or city to their own
counsel, the sword will remain among them longer than we might
anticipate, until it has thoroughly consumed. God often takes His
time before drawing His sword, making preparations and delays, but
once drawn, He may not sheathe it until it has been bathed, filled,
fattened, satiated, and drunk with blood, as described in Isaiah 34:5
6.
When God gives the command, wars come to an end. Psalm 46:9
declares, "He maketh wars to cease unto the end of the earth; he
breaketh the bow, and cutteth the spear in sunder; he burneth the
chariot in fire."
A remarkable example of God's intervention to end a war A remarkable
example of God's intervention to end a war can be found in 1 Kings 12:21. It is an exceptional instance not found
elsewhere in the Bible and unparalleled in history. King Rehoboam
was furious with the ten tribes that had seceded from his rule. His
anger was further fueled by the young, daring Cavaliers surrounding
him. He assembled a formidable army, numbering 180,000 men,
intending to reunify the kingdom under the house of David. They
possessed great power and were fueled by fierce rage, without
questioning the justice of their cause. They were set to go forth with
cruelty and bloodshed. But how was this all suddenly halted? In 1
Kings 12:22-24, we read that "the word of the Lord came to
Shemaiah the prophet, saying, 'Speak to Rehoboam, Thus saith the
Lord, Ye shall not go up to fight against your brethren, return every
man to his house.'" The text notes that "they hearkened to the word
of the Lord and returned to depart, according to the word of the
Lord." This was a remarkable work of God, demonstrating His
authority over even the mightiest spirits, who often deem it
intolerable to be contradicted in anything they have set their hearts on.
Rehoboam, a wicked man in the height of his pride and wrath, and
with a formidable army at his disposal, was convinced to return and
sit down quietly by the word of a humble prophet who spoke in the
name of the Lord of Hosts. It serves as an example of the incredible
influence God wields over the spirits of men, even the most powerful,
who may consider it an affront to be opposed in their desires.
May a prophet of the Lord have access to His Majesty today, and
convey that he must reconsider his course, recognizing the influence
of misguided individuals around him. May he understand that there
is a misunderstanding between him and his people, that our actions
are in accordance with God's will, and that we do not seek to deprive
him of any legitimate authority granted by God or man, but only to
preserve our rightful liberties. These liberties are as truly ours as the
crown is his birthright, and we seek to peacefully enjoy the Gospel
while serving the Lord and His Majesty in our own land.
Eleventhly, the providence of God in war is remarkable in its shifts
from one place to another. The Lord of Hosts authorizes the sword to
traverse from one land to another, and from one part of a kingdom to
another. As seen in Ezekiel 14:17: "Or if I bring a sword upon that
land, and say, Sword, go through the land, so that I cut off man and
beast in it." The sword has already reached various parts of our land,
even the farthest reaches such as Northumberland and Cornwall,
akin to Dan and Beersheba in the land of Canaan. Justly, God could
commission it to roam freely throughout, and to a large extent, this
has already happened. It is devouring nearly all around us, and the
guilt of the suffering our brethren have endured, the guilt of their
blood, is upon the entire kingdom. The entire kingdom has not risen
as one to prevent it, allowing our brethren in different regions to be
consumed one after another. Some regions hope it will not reach
them, while others hope to escape, and in the meantime, we permit
our brethren to be plundered.
Jeremiah 12:12 states, "The spoilers are come upon all high places
through the wilderness" (referring to the countryside). "For the
sword shall devour from the one end of the land to the other, no flesh
shall have peace" (Jeremiah 25:15). The Lord instructed the prophet
to take the cup of the wine of His fury and make all the nations to
whom he was sent drink it. Other nations, such as France, Holland,
and Germany, have been drinking from this cup for 24 years. Spain
and Italy have also had their share, and Scotland experienced a
portion of it. We feared it when it was close to us and, together, we
cried to God, "If it be possible, let this cup of blood pass from us." In
His great mercy, God allowed it to pass, but it went to our brethren
in Ireland, who continue to endure it. Whether God intends for us to
drink the bitterest part remains uncertain. We should, as Christ did
in His Agony (Luke 22:44), pray more earnestly, for it is a sorrowful
thing for our spirits to be heavy, sluggish, and constrained in such a
time as this.
Twelfthly, the Lord of Hosts' role in war includes imparting wisdom
and counsel for its management, and He withdraws wisdom and
counsel at His pleasure. As in 2 Samuel 22:35, "Thou teachest my
hands to war, and my fingers to fight," and also in Psalm 144:1. Other
generals may rely on their war councils to guide them, but the Lord
of Hosts imparts all wisdom and counsel directly to those under His
command. In this, we see a manifestation of God's glory. Isaiah
28:24-27 speaks of the Lord teaching farmers how to sow, plow, and
thresh their crops, demonstrating His glory even more when giving
wisdom to lead and organize armies. When the Lord chooses, He can
withdraw counsel, confounding people's thoughts and stirring up
confusion. He can turn their wisdom upside down, ensnaring them
in the consequences of their own decisions.
This is what made David pray against Ahithophel's counsel in 2
Samuel 15:31: "O Lord, turn the counsel of Ahithophel into
foolishness." The counsel advised attacking the army while it was
weary and weak (2 Samuel 17:2). This war was brought upon David
because of his sin, yet God answered David's prayer against
Ahithophel's counsel. Similarly, a great Ahithophel gave counsel
against our army recently, suggesting that they should come to the
city or attack the army because it was divided and weakened.
Remarkably, God turned this counsel into foolishness, and it became
our safety and the source of their disgrace. In Isaiah 19:11, the text
speaks of the princes of Zoan becoming fools, attributing this to the
Lord's act. Why is Zoan mentioned? Because it was Egypt's capital,
where the great counsel of Egypt resided. In verse 14, the Lord is said
to have mixed a perverse spirit among them, causing Egypt to err in
all its work. To express this meaning, Jerome adds, "Not only
drunken, but vomiting the fury of Dragons, the incurable fury of
Asps." Isn't this like the vomiting of our adversaries today, who are
intoxicated with malice and rage against us, even against Christ and
His saints?
Thirteenthly, the spirit of valor and courage also comes from the
Lord of Hosts. When the Spirit of the Lord came upon Samson,
Gideon, and other heroes of the Lord, they achieved great feats.
Hebrews 11:33-34 reads, "Who through faith subdued kingdoms,
stopped the mouths of lions, out of weakness were made strong,
waxed valiant in fight, turned to flight the armies of the aliens." It
was through faith that they gained the valour and courage provided
by the Lord of Hosts. Haggai 1:14 states, "The Lord stirred up the
spirit of Zerubbabel, and the spirit of Joshua, and the spirit of all the
remnant of the people, and they came and did work in the house of
the Lord of Hosts their God." This was a spirit suited for resisting
their enemies and confronting danger.
God has stirred a spirit in many of our nobles, in our
parliamentarians, and in some of our people. If such a spirit were
stirred up in the remaining people, our task would be completed
swiftly. It would be the most unworthy and dreadful thing ever to
occur in this world if people now abandoned the nobility they have
chosen for parliament and the ministers who have had the spirit to
stand up for God and their liberties. Oh, that a spirit of indignation
would rise up in the entire kingdom so that they would not allow
themselves to be dispossessed of their religion, liberties, and estates
by a group of vile men who have emerged among us.
Zechariah 10:3, 5 declares, "The Lord of Hosts has visited His flock,
the house of Judah, and has made them as His goodly horse in the
battle. They shall be as mighty men who tread down their enemies in
the mire of the streets in the battle." It appears that they dared to
enter their towns and cities, which is why the text says they would
tread them down like mire in the streets. They are vile and should be
trampled down like mire in the streets. The spirits of those who seem
most terrifying among us are lowly and base. What notable deeds
have they ever accomplished? Have they ever stood before those who
opposed them? Their courage consists of going to country houses in
a lowly manner, pillaging and plundering. A spirit raised by God in
the people would scorn to be dominated by men of such spirits as
these. Moreover, just as God imparts a spirit of courage, He can also
take it away at His discretion, as seen in Isaiah 19:16. "And in that
day shall Egypt be like unto women, and fear because of the shaking
of the hand of the Lord of Hosts, which He shaketh over it; and the
land of Judah shall be a terror unto Egypt, everyone that maketh
mention thereof shall be afraid in himself, because of the counsel of
the Lord of Hosts." They may not admit their fear, but, as the verse
says, "everyone shall be afraid in himself." If we could look into their
hearts, we would see dread, trembling, and the fear of the Lord upon
them. Psalm 76:5 states, "The stout-hearted are spoiled, they have
slept their sleep, and none of the men of might have found their
hands, at thy rebuke, O Lord, the horse and chariot are cast into a
dead sleep." And verse 12 reads, "He shall cut off the spirit of princes,
he is terrible to the kings of the earth; he shall wipe them off as a
man will do a flower between his fingers, or as easily as a bunch of
grapes is cut off from the vine."
Fourteenthly, the Lord of Hosts has absolute control over all
weapons in battle, determining whether they prosper or fail
according to His will. This surpasses all the generals in the world.
Isaiah 54:17 states, "No weapon formed against thee shall prosper."
If anyone argues that this was a specific promise for that time, note
what follows: "This is the heritage of the servants of the Lord."
Recently, we have experienced the fulfilment of this promise in our
inheritance. The Sunday before last, we inherited this promise when
17 cannons were discharged by the adversary, and not one man was
killed by them. How was this promise, "No weapon formed against
thee shall prosper," fulfilled? The adversaries were angered,
suggesting that perhaps the devil was in the gunpowder. However, it
was God who was present, fulfilling His promise to His servants.
Fifteenthly, all success in battles comes from the Lord of Hosts, not
from men, ammunition, or advantages. Ecclesiastes 9:11 states, "The
battle is not to the strong." Psalm 33:17 says, "Behold, the eye of the
Lord is upon them that fear Him, upon them that hope in His
mercy." Lastly, the entire battle belongs to the Lord when it is a just
cause, as seen in 1 Samuel 17:47, "The battle is the Lord's."
Now you have seen what Scripture says about God's providence in
battle. These are the summarized truths presented here, offering full
and strong encouragement to those who fight the Lord's battles.
Now, if the question is asked, "Why does the Lord work in this way in
armies?"
The answer is:
1. Because the lives of men are precious to Him. Within them,
numerous souls are destined for eternity. If not even a sparrow
or a hair from one's head falls to the ground without His
providence, then certainly the lives of beings appointed for
eternity are within His care.
2. Because of the significant consequences that wars entail. The
fate of nations, the shifts of kingdoms—all are intertwined with
them.
However, one may wonder, since God is indeed the Lord of Hosts,
why do the adversaries of God's people sometimes prevail in battle?
1. It is often a form of chastisement for His people. At times, even
Ashur is made into the rod of God's anger. As stated in Jeremiah
12:7, "I have given the dearly beloved of my soul into the hands
of her enemies." Even those who are dearly beloved by God may
be handed over to their enemies for the sake of chastisement.
We must not assume, based on immediate outcomes, that God
favours those who seem to be prevailing while rejecting those
who appear to have the worst. Sometimes, for the purpose of
chastisement, God brings the worst of humanity upon His
people, as seen in Ezekiel 7:24: "I will bring the worst of the
heathen, and they shall possess their houses." The Lord has
raised up some of the worst and vilest individuals on Earth
against us, and they have occupied the homes of many of His
saints, who are dearly beloved by God. It is akin to using the
vilest, most wretched individuals as hangmen or the filthiest
rags and cloths for scouring. This situation is indicative of our
own impurity, for God has chosen such lowly individuals to
discipline us.
2. God permits these occurrences because His people may not be
sufficiently humbled. The lack of thorough humility before God
led to the loss of forty thousand lives, as recounted in Judges 20,
even though they had a just cause in that battle. A righteous
cause alone is insufficient for safety in battle; there must be
genuine humility before the Almighty God.
3. The adversary may prevail because the saints fail to rouse the
Lord of Hosts through prayer. Psalm 59:9 implores, "Thou
therefore, O Lord God of Hosts, the God of Israel, awake to visit
all the heathen, be not merciful to wicked transgressors." Isaiah
51:9 echoes this call: "Awake, awake, put on strength, O arm of
the Lord, awake as in the ancient days, as in the generations of
old." The Church implores God three times to awaken. God
possesses the strength to aid His people, but sometimes His arm
seems, for a time, to be asleep. Hence, the Church pleads
repeatedly, "Awake, awake, O arm of the Lord, put on strength."
In our times, we must reflect on past eras when God has
revealed Himself as the Lord of Hosts and entreat Him to
display the glory of this magnificent aspect of His nature, just as
He has done in bygone generations.
4. Finally, God has numerous hidden providential purposes that
eventually become clear to us, but for a time, they remain
concealed. Consequently, the adversary is allowed to triumph.
Psalm 46 addresses the fury of the adversary and this particular
title of the Lord, and its title signifies secrets, alluding to the
hidden counsels of God in times of war.
In conclusion, you have been presented with the doctrinal aspect of
one facet of this glorious title of the Lord. The practical application is
particularly relevant to us in these times.
Firstly, it is fitting for those in armies to be godly, as their supreme
Commander is the Lord of Hosts. This Lord of Hosts is also known as
the Holy One of Israel, and even in this verse, holiness is associated
with His martial greatness. In Exodus 15, He is extolled as a man of
war who triumphs over the enemy, and in verse 11, He is described as
glorious in holiness. In Isaiah 6:3, when the Cherubims and
Seraphims magnify His glory, they cry out, "Holy, holy, holy, Lord of
Hosts." It is noteworthy that God's holiness is linked with His title as
the Lord of Hosts. Therefore, holiness and valor are not only
compatible but mutually beneficial. The abominable maxim of
Machiavelli that religion makes men cowardly is false; some of the
bravest soldiers in history have been devoutly religious. Soldiers
often strive to emulate their leader in various ways, even their habits.
For example, Alexander the Great's soldiers considered it a mark of
grace to tilt their heads to the side because Alexander did so.
Therefore, to resemble the Lord of Hosts in His excellence and glory
surely bestows honour upon His soldiers. Plutarch tells of a Theban
Band of soldiers, called the Holy Band, who were highly esteemed
and prosperous.
The Lord of Hosts, who is holy, takes delight in being among the
godly and blessing them on their path. Deuteronomy 23:9 instructs,
"When the host goes forth against the enemy, then keep yourself
from every wicked thing." They must even avoid outward bodily
uncleanness, carrying a paddle to cover it (verse 14). The reason for
this is given as "For the Lord your God walks in the midst of your
camp; therefore your camp must be holy so that He sees no unclean
thing in you and turns away from you." While God regards the cause
more than the instrument, He takes the greatest pleasure in using
instruments that are prepared to give Him praise for His work.
One day, the world will realise that the strength of nations and
kingdoms lies in the godly's connection to the Lord of Hosts. As
Zachariah 12:5 prophesies, "And the governors of Judah shall say in
their hearts, 'Our strength is in the inhabitants of Jerusalem, in the
Lord of Hosts their God.'" We hope this prophecy will come to
fruition. It has begun to be more evident in our time than in the days
of our forefathers. Even those once considered hypocrites and
troublemakers are now recognised as a source of strength. Who has
borne the burden of the great work in this state but the religious
faction? Has it not been acknowledged in your city, even by
prominent figures in the army, that the significant achievements in
the army have been accomplished by those known as "Roundheads"?
We hope that our governors will become increasingly convinced that
their strength lies with these individuals. Revelation 17:14 declares,
"These shall make war with the Lamb, and the Lamb shall overcome
them: for he is Lord of Lords, and King of Kings: and they that are
with him are called, and chosen, and faithful." The Lamb's
companions are not merely called faithful but are called and faithful.
In our army, there was an individual named Faithful who turned
against us, but those with the Lamb are called and faithful. It is a
blessed state of affairs when a kingdom's army can be likened to a
heavenly host, as Luke 2:13 described. The Lord of Hosts, the God of
Heaven, will certainly achieve great things with such an army.
Secondly, if God is the Lord of Hosts and this is one of His glorious
titles, then the work of a soldier is a noble calling. Just as the
institution of marriage is greatly esteemed because Christ uses it to
symbolise the profound mystery of the Gospel—the blessed union
between Himself and His Church—so too is the occupation of a
soldier highly honoured. God Himself proclaims His glory through
this title, the Lord of Hosts or the Lord of Armies. Psalm 24:10
affirms, "The Lord of Hosts is the King of glory." Surely, some of this
glory must shine upon soldiers who serve under Him. The Romans
held soldiers in high regard, and their Latin language uses the same
word, "Miles," to refer to a soldier and a knight. The phrase they used
to describe serving under a particular leader was "Mereri sub hoc vel
illo duce." Consequently, a "miles emeritus" referred to an old soldier
who had earned a reprieve. In any lawful service, you serve under the
Lord of Hosts, but God acknowledges it more when the service
advances His glory and benefits His saints. The Chronicles or records
of the Church's wars are referred to as "The Book of the Wars of the
Lord," as found in Numbers 21:14. The Lord's name is closely
associated with these wars. Young individuals who are willing to
offer and risk their lives in this service honour themselves early on,
and God and His people honour them as well. Mothers who may be
hesitant to send their children, the fruit of their wombs, to this
service should not be reluctant but should instead thank God for the
opportunity their children have to stand up for God and His people.
If, as previously mentioned, when God called for the fly and the bee,
they came, then how much more should you and your children come
when God calls, even loudly, for you to come and assist Him against the mighty?
When you are in the service, given its honorable nature, be cautious
not to bring disgrace upon it as others have done. Of them, it can be
said as it was of the children of Ephraim in Psalm 78:9, "The children
of Ephraim being armed turned back in the day of battle; they kept
not the covenant of God." The covenant of a soldier is akin to the
Covenant of God. Hence, the oath a soldier took upon joining his
captain was referred to by the Romans as "Sacramentum." Ephraim
bore a brand of dishonour, as seen in Judges 12:4, "Ye fugitives of
Ephraim." Do not let such a brand be associated with any of you, you
fugitives from a certain county or town. Your General, the Lord of
Hosts, deserves your utmost dedication. Plutarch recounts a story of
Scipio Africanus, who showed a friend of his three hundred of his
soldiers practicing their arms near the sea by a high tower. He said,
"There is not one of all these, but if I were to command him to climb
that steep tower and cast himself down into the sea from the top, he
would readily do it." Will you not show even greater respect for your
General, the Lord of Hosts, than any pagan would for their
commander? Be willing to risk your lives for Him; this is your
honour, and He esteems it as such.
If, in this cause, you were to turn your backs on your enemies, how
could you ever face your friends again? Psalm 69:6 advises, "Let not
them that wait for thee, O Lord of Hosts, be ashamed for my sake."
Take this verse with you into the army and pray to God, saying, "O
Lord, grant that I may conduct myself in this great undertaking in
such a manner that none of those who wait on the Lord, who have
prayed for, and now await the salvation of God, may be ashamed for
my sake."
I have read of one Abaga, a Tartarian, who employed an unusual
method to turn cowards into brave soldiers. He made those who fled
from battle thereafter wear women's clothing. I am not suggesting
that such a brand of dishonour should be applied, but it is fitting that
some mark or another should be associated with those who
disgracefully abandon such a honourable task and noble cause as this.
Thirdly, if God is indeed the Lord of Hosts, then no war should be
waged except for God and in accordance with His will; it must be
commissioned by this great General. Going into battle without Him
is perilous, but fighting against Him is futile. Psalm 20:5 states, "In
the Name of the Lord will we set up our banners."
If anyone were to argue, "We fear that we are not proceeding with
the commission of the Lord of Hosts because we are fighting against
the King. Does God commission subjects to fight against the King?"
In response, the mere sound of these words can be highly influential,
but when they are examined and applied to this matter, the truth is
that they hold no weight for any rational person.
Firstly, it is not against the King; it is purely defensive, meant to
protect our lawful liberties and estates, which we inherit just as truly
as the King inherits anything he possesses. It is aimed at defending
our Religion, which is our primary heritage. Natural law and
Scripture instruct us to defend ourselves against violence and injustice.
God has not placed man and whole Kingdoms in a worse state than
brute creatures, and yet they instinctively defend themselves against
harm from man. While they were created for man, Kingdoms were
not made for Kings; rather, Kings were made for Kingdoms.
The Scriptures also support this. For instance, when Saul sought to
harm him, David gathered 600 soldiers to defend himself. When the
children of Benjamin and Judah came to him, the spirit came upon
Amasai, who declared, "Peace be to thee, and peace be unto thy
helpers, for thy God helps thee." What David did was supported by God.
Secondly, it is not against the King but for the King; it is intended to
preserve the true Regal power within the King and his descendants.
It aims to rescue him from the clutches of evildoers who are his
greatest enemies. Scripture dictates that the wicked should be
removed from the King's throne. Who should remove them? If the
King were willing to do it himself, he would not allow them to reach
his throne. However, when he permits them to come and remain
there, they must still be removed. If a representative kingdom lacks
the authority to remove them, then who does?
3. What has been done is not done against the King's power; his
power is what the laws of the land invest in him. Scripture
instructs us to be subject to the higher powers (Romans 13:1),
but it does not tell us to be subject to the wills of those in the
highest positions. If we are subject either actively or passively to
the laws of the country in which we live, we fulfil the very letter
of the Scripture that commands us to be subject to the highest
powers. Therefore, what has been done is not against the King.
Although it may be against the personal command of the King, it
is not against the legal power of the King. When we refer to a
King, we mean such a man invested with regal power by the laws
and constitutions of the country he reigns over. Now, if nothing
is done against this power vested in him by the laws and
constitutions of our country, then nothing can be said to be done
against the King. People are greatly mistaken when they fail to
distinguish between a man in authority and the authority of that
man. A man in authority may command what authority itself does not command.
But can we go against the command of the King?
It is not against his authoritative command. Many, if not most, men
make a mistake in thinking that the authoritative commands of the
King primarily consist of his personal verbal commands. However,
the truth is that his authority lies in his commands through his
officers, seals, and courts of justice. We may appeal from his
personal verbal command to his command in his courts of justice.
Whatever is his command in one court of justice may be appealed
from to a superior court and, ultimately, to the highest court, where
we must abide.
But the King says that what has been done is against the law.
If, when the lowest court of justice determines something to be law,
it is not the King's personal disagreement or declaration that it is not
law that nullifies it, but rather the judgment of some higher court.
Thus, if the highest court in the land, which is the Parliament, deems
something to be law, then the King's personal disagreement and
declaration that it is not law cannot invalidate it.
But even though Parliament tells us that what they do is law, they do
not show us where that law is written. Where can we find it?
We must understand that our Commonwealth is governed not only
by statute law but also by common law. This common law is nothing
other than right reason, as judged by judges appointed for this
purpose by the law. It varies according to specific cases that arise. So,
while some precedents and general principles of this law exist in
writing, new cases may necessitate determinations based on the
nature of those cases. These determinations, made by judges
appointed for this purpose, become law, even if they were not written
down before. Certainly, we are now faced with circumstances and
events unprecedented in previous times. For instance, a King leaving
his Parliament as ours has done or a King taking up arms, as he does
now, are events of great consequence and rarity. These things have
never occurred since England became a Kingdom, so we cannot
expect to find precedents for the determinations that may arise in
these cases. Yet, we must have some determinations out of necessity;
otherwise, we will descend into chaos.
In this case, the determination of the highest court of justice in the
Kingdom must be regarded as law. This is the method for resolving
cases that arise in common law.
First, the determination must not be in conflict with any statute law,
and the determination of Parliament is not in conflict with any statute law.
Second, it must align with general maxims of that law. One major
maxim is "Salus populi suprema Lex," which means "The safety of
the people is the supreme law." Parliament's determination is in
accordance with this maxim.
Third, when an inferior judge makes such a determination against a
party who feels wronged, that party can appeal to the King's Bench.
If, at the King's Bench, a decision is reached that the party believes is
unjust, they have a writ of appeal to the nearest Parliament.
Therefore, it is clear from the structure of our government that
Parliament is the supreme judge of what constitutes "right reason" in
cases of difficulty and controversy. Since this determination is not
against any existing statute law and is consistent with accepted
maxims of common law, it must be considered law, even if we do not
find that case or determination written in any book previously.
This is necessary for satisfying people's consciences, ensuring that
things are conducted in accordance with the constitution of our
Kingdom's government. Therefore, in this, we do not sin against
authority. If people's consciences are not satisfied in these matters,
what should they do? Therefore, because what is urged upon people's
consciences is the authority of man that we must obey, we can never
satisfy our consciences until we understand what this authority of
man is. We can only know this through the law of the Kingdom. It is
crucial for people to understand the type of government they live
under so that they can distinguish when they offend against
authority and when they do not. This understanding will prevent
them from being deceived, falling into traps, or engaging in
dangerous actions merely under the name of authority.
However, it might be argued further, "Even if we grant that
Parliament is the judge, how can it judge without the King? After all,
Parliament consists of three Estates: the House of Commons, the
House of Lords, and the King. How can we say that something is the
determination of Parliament when it is not the determination of the King?"
Indeed, for the creation of any statute or the passing of any bill, all
three Estates of the Kingdom must come together. However, for
determining what is law, both Houses can do so in the absence of or
without the King's knowledge, as is commonly done. In cases
brought before them for the punishment of wrongdoers, they do not
seek the King's assent to join in their determinations but proceed as
a court of justice themselves.
But what if authority is abused? Can we resist then? Is passive
obedience required when active obedience cannot be given?
There is a significant distinction between commands that come from
abused authority and commands that come from the wills of men in
authority but are not derived from the authority of those men.
Abused authority occurs when those who have the power to make
laws create unjust laws. In this case, there is no recourse but passive
obedience or leaving until a way can be found to rectify the abused
authority. However, when men in authority command something
based solely on their own will, which is not law, it is not the authority
that commands it. In such a case, there is no resistance to authority
at all, even if the commanded action is denied. In such cases, if we
neither provide active nor passive obedience, we cannot be said to
resist authority. Nevertheless, some respect should still be shown to
their persons, both in words and actions, out of regard for their positions.
What about the Kings of Judah? Many of them acted contrary to
what was right, yet we do not read that they were resisted, but rather obeyed.
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Post by Admin on May 26, 2024 17:58:30 GMT -5
1. They were resisted defensively, as seen in the case of David
gathering 600 men to defend himself against Saul.
2. When Saul attempted to kill Jonathan, the people resisted him
and would not allow it.
3. In 2 Kings 6:32, when the King of Israel sent a messenger to kill
the Prophet, the Prophet, who was among the Elders of the
people, called the King the son of a murderer and ordered them
to shut the door on the messenger and hold him fast at the door.
The previous translation had it as "Handle him roughly," even
though he was sent by the King. The King himself was following,
yet his messenger, acting on his command, had to be treated
roughly. The Hebrew word is "וּהֵנַּעְתּ" (ta'anehu), which means
"you shall oppress him." Arias Montanus translated it as
"opprimet is," meaning "you shall use great rigor against him."
It is a mistaken notion for people to think that the command of
the King alone is enough to shield an officer from illegal and
unjust acts. Not everyone is bound to obey just because a
command comes from the King. If anyone does something
unlawful, even if commanded by the King, they must be held
accountable for it as if it were their own action. Therefore, Acts
of Authority that emanate from the King are carried out by
officers so that the subject may have someone to hold
accountable in case of injury, as it is not appropriate to approach
the King personally for every harm suffered by a subject.
These three examples are undoubtedly justifiable. And if we were to
rely solely on examples, we would find that ten Tribes separated
from Rehoboam because he followed the counsel of his young
advisers, making their burdens heavy, even heavier than the burdens
imposed by his father. Indeed, God says that what happened was because of Him.
However, it is not a certain rule that all Kings should have precisely
the same powers as the Kings of Judah. If, in some matters, they may
have more power, it does not follow that because the Kings of Judah
had a particular power, all Kings must have the same. If their
examples are to be the rule for all Kings' powers, then their examples
should limit the powers of Kings as much as they enlarge them.
However, Kings would likely resist being limited by their own
examples, so it is important not to insist too strongly on expanding
their powers based on their own examples.
I will provide an example where the Kings of England would be
unwilling to be limited by their own example, namely, the
confinement of succession to the male heir. In the case of the Kings
of Judah, only males inherited the throne, whereas in England, both
males and females inherit. If the question arises as to why, in some
countries, only males inherit, such as in France, while in others,
females also inherit, like in England, or why some countries have
elective monarchies, like Denmark, and others have hereditary
monarchies, like ours, the answer would be that it is due to the
diversity of the laws of kingdoms. Therefore, it does not follow that
because some Kings in Scripture had certain practices, all Kings must
adhere to them. Instead, the diversity of the power of Kings is
determined by the diversity of the laws of different kingdoms. In the
initial structure of a government, every country has the power to
allocate different parts of government to the King, the Nobles, and
the Commons as they see fit, depending on the specific needs of their
country. Thus, we should not judge the power of all Kings based on
the practices of a few in Scripture, but rather consider the powers of
each King in the country where they reign. Civil government is a
matter left to the wisdom and justice of each country in establishing
its constitution. Countries may grant different powers to various
magistrates in accordance with what is best for the well-being of
their nation. While the establishment of civil government is a divine
ordinance, the specific form it takes can vary depending on the
unique circumstances of each country. Therefore, we cannot argue
that all forms of civil government are of divine institution, as no one
would assert that they should be identical in every complete
commonwealth. In contrast, because ecclesiastical government is
spiritual and possesses spiritual efficacy, it is considered of divine
institution and must be consistent across all places where complete
churches exist.
But what should we say about the example of the Christians in the
early days of the Church who endured much suffering under tyrants
and did not resist?
The civil governments under which they lived granted those
emperors the power to do as they pleased. They had no legal recourse
as the laws of those countries were against them. However, our
situation is different. The laws of our country are in our favour, and
we seek only to maintain the liberties granted to us by law. We have
legal means to protect our rights, which they did not have.
But above all objections, this one is most concerning to us: Does not
the Scripture strictly charge us not to touch God's Anointed?
Firstly, this has nothing to do with the current situation of raising
arms, as it is for the defense of ourselves, not an offense against
God's Anointed.
However, to provide full satisfaction, I will address this objection in
three ways: Firstly, we will examine the Scripture from which this
objection arises to see if it indeed carries the commonly assumed
meaning. Secondly, I will show that anointing is not exclusive to
Kings but applies to others as well. Thirdly, I will highlight the
distinction between the anointing of Kings in the time of the Law and
their anointing today.
Firstly, regarding the Scripture in question, it is found in 1
Chronicles 16:22 and Psalm 105:15, where the wording is the same. 1.
Both passages refer to times before there were any Kings of Israel. 2.
The anointing mentioned here evidently pertains to the people of
God, the Church, the Saints. God gives a charge here that no one, not
even Kings, should harm them. It is not implying that people should
not touch anointed Kings, but rather that Kings should not harm
those whom God has anointed. The Church of God, separated from
the world and consecrated to God, is referred to as God's anointed.
To make this clear, consider the context from verse 12 to verse 15:
"When they were but few in number, few indeed, and strangers in it,
they wandered from nation to nation, from one kingdom to another.
He allowed no one to oppress them; for their sake he rebuked kings:
'Do not touch my anointed ones; do my prophets no harm.'" To
whom did God say this? He said it to Kings. Whom should they not
touch? Not those who were few in number and wandered from one
country to another. God's anointed ones, for whose sake Kings were
rebuked, were not to be touched. Though the Kings and people of the
world regarded them as ordinary, God considered them His anointed
ones and would not allow them to be harmed. If Kings were to
meddle with them to harm them, God would rebuke the Kings on
their behalf. You can see how God rebuked King Nebuchadnezzar for
their sake in Jeremiah 50:17. Even when their inheritance was
merely touched, God declared in Jeremiah 12:17, "But if any nation
does not listen, I will completely uproot and destroy it." In Isaiah
10:27, all of God's care for His people is attributed to their
anointment: "In that day their burden will be lifted from your
shoulders, their yoke from your neck; the yoke will be broken
because you have grown so fat." I believe that anyone who examines
this Scripture, "Touch not my anointed," will see that it has been
grossly misinterpreted and made to express the ideas of men rather
than the intent of the Holy Spirit.
Secondly, for further clarification, it is not unique to Kings to be
anointed. While it is true that Kings were anointed during the time of
the Law, Priests were also anointed, Prophets were anointed, and
other Magistrates and Captains of God's people were referred to as
anointed ones.
Firstly, for Priests, in Numbers 3:3, it states, "These are the names of
the sons of Aaron, the priests who were anointed." You are also
aware that the Prophet Elijah anointed Elisha. In Zechariah 4:14,
when speaking of Zerubbabel and Joshua, the text says, "These are
the two who are anointed to serve the Lord of all the earth." If we
were to interpret the words to mean that God's anointed ones must
not be touched, regardless of their actions, then Priests and
Prophets, regardless of their actions, must not be touched, as they
are just as much God's anointed as Kings. Even Captains and lower
Magistrates must not be touched, as they are also God's anointed ones.
The third point concerns the difference between the anointing of
Kings in the past, such as David and Solomon, and the anointing of
Kings today. Back then, God personally chose them by revealing
from Heaven that they should be Kings. It was God's direct selection,
followed by the people's submission. But now, it is the people who
first agree that a particular individual or family should be King, and
then God confirms this choice or agreement. There is a significant
distinction between these two processes: firstly, God's choice
followed by the people's affirmation, and secondly, the people's
choice followed by God's confirmation. In the past, the Kingship was
not established through a compact or covenant, but with us, and in
many other cases, it was and is.
But what if a Kingdom is acquired through conquest, and the right to
rule comes in that manner?
Those who argue for Kings using this justification do not fully
understand the implications of their argument. If the only right to
rule is based on conquest – whoever is the strongest at any given
time has the right – then anyone stronger can claim the right. Such
an argument lacks sound theological and political reasoning. What
binds my conscience to submit to a ruler is the agreement, compact,
or covenant made, not the mere fact of being the strongest.
This argument might apply to elective Kings, but what about
hereditary Kings?
Hereditary Kings inherit no more authority than their fathers had,
and their fathers had no more than their predecessors. Ultimately,
you must trace the origins of this kingly power back to the first
person who received it, and by whom was that person invested with
this authority? It was by the people. What led people to acknowledge
one particular individual or family over another? It was the
agreement that existed between the people and that individual or family.
Now, let's address one more objection from Scripture: Some may
argue that David's heart troubled him for merely cutting off a corner
of Saul's robe because Saul was God's Anointed.
The straightforward consequence of this is that no private individual,
especially in their own cause, may forcefully seize a King in an
offensive manner, especially a King who was directly chosen by God.
As for any further consequence relevant to our current discussion, let
those who can find it in this passage present their argument.
But is this not a Popish doctrine that allows subjects to rise against
their King in matters of religion?
Popish individuals and factions support various perspectives on this
matter, depending on their immediate objectives. In their actions,
they have both advocated for and acted against it, as it serves their
interests. In recent times, they have sought to instill the belief in
absolute royal power, asserting that everything belongs to the King,
that his will is law, and that his commands must be obeyed without
question, whether through action or submission. Prelates and
supporters of the church hierarchy have propagated this doctrine
extensively. To question it was dangerous, and failure to zealously
support it could brand someone as an anti-monarchical Puritan.
The reason behind the Popish party's push for absolute and arbitrary
royal authority is that, being a minority, they hope to gain the
support of at least some monarchs. With a King who rules absolutely,
they can then manipulate this power to eradicate the truth and
promote Catholicism. By gaining even one King to their cause, they
secure a substantial portion of the Kingdom. If this King converts to
Catholicism, his absolute power effectively becomes the Pope's
absolute power and the hierarchy's absolute power. If the King does
not act as they desire, they can excommunicate him, effectively
releasing their subjects from their allegiance. Following
excommunication, according to one of Pope Urban's canons,
individuals who zealously support the Catholic Church, their mother,
and happen to kill an excommunicated person, are not considered
murderers. While these extreme teachings are practised, they reflect
the Popish party's willingness to employ any means to achieve their ends.
Popish attempts to gain influence through political marriages or
alliances may result in a potential advantage by leveraging the King's
absolute power. Prelates have used this principle of absolute royal
authority to reinforce their tyrannical power by instilling it in the
ears and minds of the people. However, when the Papists see that
there is no hope of converting or gaining an advantage through the
King, they may adopt different doctrines, claiming that, in the
interest of promoting the Catholic cause, subjects may rise against
their King and kill him. We firmly reject this doctrine. We maintain
that if authority is granted to Kings or other magistrates by law, even
if it goes against our religion, our only recourse is to endure or flee
until we can secure relief through legal means. However, if the King,
motivated by his own will or influenced by others, seeks to deprive us
of our religion and liberties through illegal means when we have legal
protections, we may defend ourselves. In doing so, we are not
resisting the authority of the King but rather the will of an individual.
Furthermore, to provide further clarity on this matter, which carries
grave consequences if misunderstood: consider that if taking up
arms to defend religion and liberties granted by law is considered
treason or rebellion, then all the Reformed Churches are traitorous
and rebellious. Haven't Reformed Churches in Holland, France, and
Germany taken up arms for this very reason? Did Queen Elizabeth
not come to the aid of the Dutch when they took up arms to defend
their religion and liberty against their King, providing them with
money, men, and ammunition? King James, in his response to
Perron, defended the Protestants in France for their actions, stating
that their civil war did not constitute taking up arms against their
King; it was merely a defensive stance. Did not our King Charles send
aid to the Protestants in France when they defended their religion
and liberty against their King on the Isle of Ree? Moreover, isn't the
Prince of Aurania, commonly referred to as the Prince of Orange, the
commander of the army of the States defending themselves against
the King of Spain in his former territories? Our King has
acknowledged the loyalty of our Scottish brethren, even though they
took actions similar to ours, and even more substantial ones. At first,
they were called traitors and rebels, as seen in the prayers that the
Prelates distributed and commanded to be read in Churches.
However, upon closer examination, they were recognized and
referred to as loving and loyal subjects. We hope that, in time, we will
receive similar recognition.
But if we take this stand for our liberties, won't it provoke the King
and make him lose respect and trust in us?
God forbid that we should take actions deserving the loss of His
Majesty's favour and his trust in us. The prosperity of a kingdom is
founded on princes ruling as fathers and subjects obeying out of love
rather than mere obligation. King James, a renowned scholar with
deep understanding, shared this belief. He believed that no king in
France had better subjects than the Protestants who stood up to
defend their liberties by force of arms. In response to Cardinal
Perron, King James said, "I dare promise to myself that my most
honoured brother, the King of France, will bear in mind the great
and faithful service of those who, in matters of religion, dissent from
His Majesty, as the only men that have preserved and saved the
crown for the King, his father, of most glorious memory." He was
convinced that his brother of France would consider the loyalty of his
Protestant subjects, even though they differed in religion, to be more
reliable than that of his Roman Catholic subjects. These Roman
Catholics, by secret actions, undermined his life, served a foreign
sovereign, and, based on the maxims and rules published in favour of
the Pope before a significant assembly of the Estates of Paris, were
obliged to view him as an unlawful king. They were taught that Paul's
commandment regarding submission to higher powers, which
opposed their professed religion, was merely a provisional precept
designed for times when they could cast off their yoke. Therefore, it
is impossible for His Majesty's heart not to confide in us, even
though we seek to maintain our lawful liberties. We are more
trustworthy than any Papists. Moreover, consider King James's
views on the Protestants in France. Towards the end of his response
to Cardinal Perron, he noted, "During the minority of King Francis
the second, the Protestants of France were only a refuge and succour
to the Princes of blood when they were kept from the King's presence
and driven from the Court." Given their significant and honourable
service, it seems reasonable for the French King to hold the
Protestants in grateful remembrance. Should Protestants be kept in
the gracious remembrance of a Popish King, while Protestants
defending their lawful liberties in a just manner are cast out of the
heart of a Protestant King? This is unacceptable. Let's also recognise
the fidelity of Protestants to their sovereign. Even amidst revolts and
rebellions instigated by the Pope and a majority of the clergy, they
stood by their King and upheld the Crown when it was on the verge
of falling.
In contemporary times, the King of France has over thirty thousand
Protestant soldiers in his employ for the defence of himself and his
dominions, and he provides them with an annual stipend. Many of
his chief commanders are Protestants, signifying his trust in their
loyalty. Our King could similarly rely on the Parliament and those
who support them. There is no doubt that even those close to His
Majesty believe in their hearts that no one would be more faithful
and willing to risk their estates and lives to defend him and his legal
authority than the Parliament and their adherents. Otherwise, they
would never dare to push His Majesty towards actions that would so
greatly alienate them. It is worth noting that when Parliaments were
predominantly Papist and the Kingdom leaned Papist, no one would
have dared to provoke such a Parliament and those who would have
supported them. Their actions would have faced different
consequences. Why were laws against Papists enforced so leniently,
while not only the law but also the will against Puritans was pursued
so zealously? The answer lies in the belief that Papists might cause
harm, while Puritans were seen as unlikely to cause any trouble; they
would endure and submit willingly. Hence, they could be treated
harshly, while others needed to be dealt with more fairly. I am
confident that if we could look into the hearts of many, we would find
these thoughts within them. Indeed, Puritans have been taught to
obey authority conscientiously, and although Princes may become
angry with Puritanical preachers, they have done as much as anyone
in the Kingdoms to ensure that people obey authority out of
conscience. In contrast, others obey only out of necessity, serving
Princes as they can serve themselves. They never taught obedience
out of conscience to anyone's mere will. The extent to which
obedience is due has been discussed earlier. Therefore, despite the
bitter accusations against honest individuals under the names of
Brownists and Sectaries, while Papists are seldom mentioned, we
cannot help but believe that, deep down, many acknowledge that
they are not the dangerous ones when it comes to resisting authority.
It is impossible to think that a Brownist, who merely differs from us
in matters of church discipline while sharing our doctrine and civil
government, should not be allowed to reside in a Kingdom when a
Papist can. Surely the consciences of the humble are as valuable to
them as those of the mighty.
But it is said that a great part of the Army of the Parliament are
Anabaptists.
There is no great fear they can do much harm, if there are 40 Papists
to oppose one Anabaptist. However, it is certainly an unfortunate
mistake to claim that there is even one Anabaptist in the Army. This
is a misconception, much like many others. Anabaptists firmly hold
the tenet that it is unlawful to take up arms on any occasion.
Therefore, they are never found bearing swords or carrying cannons
on their ships for self-defense.
But doesn't the King profess that he will maintain the Protestant
Religion and govern only by the laws? Why should we trouble
ourselves any further?
The Parliament has already provided an answer to the King's
professions and protestations. It is more appropriate for the
Parliament to respond than any individual. Nevertheless, I would
like to say this: I pose a question to every individual's conscience to
judge whether it is more likely for the King, with the Cavaliers
currently surrounding him and the aid of incoming Papists who have
been summoned, to maintain the Protestant Religion and
government by the laws than it is for the King, along with his
Parliament, to uphold the Protestant Religion and govern by the
laws. Surely, we must abandon reason before we can entertain such a
thought.
Furthermore, some may argue that we do not consider what is being
done as the work of both Houses of Parliament because many
members have left, leaving only a few remaining.
1. It is true that some have departed, but if you compare those who
have left with those who remain, you can easily discern the
direction things would take if those who stay, along with the
Kingdom, did not have the courage to stand up for what God,
nature, and the laws of the Kingdom have ordained as their own.
2. The number of members who have left is not as large as claimed.
If the majority disapproved of the actions of others, they could
return and outvote them, securing what they desire.
3. When I hear of certain individuals leaving Parliament who
should have stayed, it reminds me of what I have read about
Aeneas Sylvius before he became Pope. He believed that a
general council was superior to the Pope, and people were
puzzled as to why so many left the council to align with the
Pope. Aeneas Sylvius offered this explanation: the Pope had
bishoprics, deaneries, prebendaries, and lucrative benefices to
bestow, while the council had no such offerings. People could
see where preferment was headed and where it was likely to go.
In contrast, they have not witnessed offices and significant
positions of preferment being distributed by Parliament.
4. Suppose more members have left than is currently the case. The
Kingdom still has a Parliament in existence until both Houses
agree to dissolve it. In such a case, either those who have left or
those who remain constitute the Parliament. Those who have
departed cannot claim it as their own, nor can anyone do so on
their behalf. They remember how the Prelates were too
audacious in nullifying the actions of Parliament because they
were absent. Thus, those who remain are the Houses of
Parliament, and if their decisions are not considered valid due to
the absence of some members, then we may call into question all
parliamentary decisions made in the past. Who knows how
many were present or absent when previous decisions were reached?
5. If a country were to select a representative body to elect a king
over them, and the choice was made by that representative body,
and later the country refused to obey, citing the scruple that
many were not present when the choice was made, and some
disagreed with it, would the King still consider it rebellion for
those who, due to such concerns, refused to obey?
But even in the Houses, are not things carried on in a Faction? Are
they not led by a few?
1. If there is this freedom to object against the highest Court of
Judicature in a Kingdom, when can we have confidence in any
determinations within any Civil Polity?
2. What is this but to accuse the entire Kingdom of foolishness for
choosing some unfaithful individuals, and the Houses of
Parliament of simplicity for being led by those who are
unfaithful?
3. If something in favour of the King's prerogative were proposed
by some and supported by others, would anyone dare to label
such proceedings as factious? Then why, when something is
proposed by some for the benefit of the Kingdom and supported
by others, should it be subjected to such criticism?
4. There was more danger of faction in the Prelates' Convocations,
where most of the members were Bishops and their supporters
in servile submission to them. There is no such danger in either
House of Parliament, where the members are not so distant
from each other, and there is no such dependence of one on the
other.
5. Faction cannot be the action of a body that does not depend on
another. It occurs among individual members of a body who
separate themselves from it without justification, and
tumultuously attempt to persuade others to oppose the body. In
the past, not submitting to the illegal Canons, Decrees,
Injunctions, and Orders of every Prelate, even in the paltry
Commissary's court, was considered schism and faction. But
who are the schismatics and factious individuals now? Even
though there are Ordinances from the highest Court of
Judicature in a Kingdom, these individuals seem to have
forgotten the arguments they used to employ in their courts to
persuade rural people to obey authority. They would ask, "What
makes you wiser than the Governors of the Church?" Now they
dare to act as if they were wiser than their own Governors.
If anyone were to argue that those who do not submit to the
ordinances of Parliament cannot be considered schismatics because
that would involve a separation from the Church, it should be noted
that the House of Parliament may justifiably be designated as the
Church, just as the Prelates, their Chancellors, Commissaries, and
Officials did. Would they not acknowledge that the House of
Parliament has as much authority to govern the Church as they
themselves did? Surely, they would not openly admit it. Moreover,
the Houses of Parliament are as legitimately part of God's Clergy,
even without a single Prelate among them, as the Bishops or
Ministers are. It is a proud claim on their part to assert that they are
God's Clergy, signifying God's lot or Heritage, thereby distinguishing
themselves from the people, whereas Scripture designates the people
as God's Clergy, distinct from the Ministers. Never does Scripture
refer to Ministers, in distinction from the people, in such a way.
Thus, in matters of Church government, as well as in Civil matters,
people have been deceived.
But are not many, if not most of the House of Commons, men of
modest social standing in comparison, and should the important
affairs of the King and the Kingdom be managed by them?
1. If you wish to know why so many among the gentry in most
counties throughout the Kingdom are so hostile, it is largely due
to this objection. They envy the Parliament because they view
themselves as equally good, if not superior, to many of its
members, and wonder why they were not chosen instead. This
pride and envy cause them to resent everything done by the
House of Commons. They forget that the freedoms of
themselves, their descendants, and the entire common populace
of the Kingdom are upheld through the chosen members of that
House, even if it has not currently included them. Moreover,
many of them would rather enslave themselves and their
descendants to those above them than not have their way with
those beneath them. They wish to establish a system in England
similar to that of France, where the gentry are subject to the
nobility and courtiers, and all the rural folk, the peasants, serve
as slaves. They live in wretched subjugation to the gentry there,
who are generally Cavaliers.
There is no country in the world where countryfolk, known as the
yeomanry, and even their farmers and laborers, enjoy the same
degree of liberty and lifestyle as in England. In all other places, they
live in miserable conditions compared to the English. They have no
say in their government, no role in crafting or consenting to laws, but
rather must accept them from others according to their whims.
However, in England, every freeholder has a say in the creation and
approval of every law they are subject to and possesses their own
property with as legitimate a title as any nobleman. Many of the
proud gentry resent this freedom, which is why they hold such
animosity towards those chosen by the common populace and their
ordinances. But the commoners are beginning to realize this more
than they have before and are wise enough to safeguard their rights
more firmly than they used to.
2. Regardless of a person's social status before assuming power, it
should not diminish their authority once they hold it. If a ruler is
chosen from a modest background, as many have been, must
they not be obeyed as a ruler, as was the case with Saul,
Agathocles, and others? Would it not be considered a serious
offense, even treason, for anyone to refuse obedience to a ruler
on the grounds that when they and their family were chosen,
perhaps neither they nor their family were the most qualified
and capable candidates available? No, we are to accept the
choice that has been made. Is not the same principle applicable
here, albeit to a lesser degree? One is the supreme authority
figure, the other is a member of the supreme Court of
Judicature, responsible for overseeing all authority.
3. Furthermore, the honour of the members of the House of
Commons relies heavily on the fact that, while individually some
of them may not be of particularly high social standing, they
represent entire shires, counties, and cities, which is not the case
for the noblemen themselves. Each nobleman is there for
himself and for the greater good of the Kingdom, as their wealth
and status, inherited or otherwise, give them a deeper stake in
the Kingdom's wellbeing than ordinary citizens.
4. Such is the structure of the Government of this Kingdom that
the commoners, in choosing so many representatives, possess
the power to temper both the nobility and monarchy within the
bounds of statute law enacted by the three Estates and common
law adjudicated by the courts empowered to do so by that law.
Given that this power is granted by the Kingdom's governmental
structure and aligns with the law of nature itself, both His
Majesty and the nobility believe that, to the extent permitted by
the laws of God and nature, the commoners will fervently
uphold this power with all their might.
But what do the Lords and Commons want? Hasn't the King
graciously agreed to almost everything they could desire? Why do
they still resist as they do?
True, we acknowledge, with all due gratitude to God and His
Majesty, for what he has already done. What benefits the Kingdom
also benefit His Majesty. If it is a noble act for the King to grant his
royal consent to these beneficial matters, then surely the Commons
and Lords deserve praise for first preparing such good initiatives,
voting for them, and presenting them to His Majesty for his royal
approval.
But then you ask, "What more do they want? What are they still
standing for?"
They want and are standing for something now, without which all
that has been done amounts to nothing. All their efforts will be in
vain, and they themselves will be rendered insignificant. So, it is not
surprising that they, along with the Kingdom, are steadfast in
pursuing it.
But what is that something?
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Post by Admin on May 26, 2024 18:17:30 GMT -5
It is that the responsibility for defending the King, the Kingdom, and
the Parliament from the dangers posed by Papists and all Malignants
should be entrusted to those they can trust. What is the point of
enacting good laws? What is the purpose of having a Parliament if
Papists, Prelates, Popish and Prelatical individuals, Atheists, and
Delinquents—those who were so greatly dissatisfied—are left with
the potential to gain power and dismantle everything? Our fears were
well-founded, as we have seen come to pass. If we cannot have
control over the military forces of the Kingdom, which is the only
legally sanctioned means next to what we derive from natural law, to
resist those who seek to undo everything, what good is it? Suppose a
man is obligated to pay me a debt and also obliged to assist me in
securing safe passage for both myself and my money to a certain
location. If, on the agreed-upon day, he pays the debt down to the
last penny but then I inform him of grave dangers along the way,
where many individuals lie in wait to ambush me and steal my
money, and I request his cooperation in providing the assistance
needed to ensure my safe journey—for I must go. If he refuses and is
only willing to provide assistance that I have good reason to suspect
might be just as perilous as the threat posed by those who lie in wait
for me, and perhaps I can even prove that some key individuals
among those he proposes for my aid and safety are aligned with the
very same group of individuals waiting to ambush me. Now, I ask
you, what good does it do me that the debt has been paid in full if I
must go and have no other means to protect myself except that which
he denies me? Is it not the same as if he had refused to pay the debt?
Do you think kind words would suffice for you in such a situation if
he were to say, "I assure you, you will be safe," when I know with
certainty that these individuals are in league with those lying in
ambush for me? I have other individuals present who I know will be
trustworthy and pose no threat to the opposing party, and I ask him
to allow them to accompany me for my safety, but he refuses.
But, however, wouldn't it be better to consider peace, if there might
be ways of reaching an agreement?
Peace is indeed a most beautiful and desirable thing. We earnestly
desire to live in peace, serving God and the King in peaceful ways.
God Himself knows that nothing would be more welcome to us than
to serve God and the King in paths of peace. May God forbid that we
do not demonstrate ourselves as children of peace in all our actions.
We could deliver lengthy speeches praising peace, just like others.
Even in the midst of all the noise of our weapons and the sounds of
warlike instruments, peace remains in our thoughts and hearts. Just
as faithful ministers, while proclaiming the terrifying warnings of
God against impenitent sinners, seek the true peace of their souls, so
does the faithful soldier, devoted to God and his country, although he
holds the sword in one hand and fire in the other, but with this
motto: Sic quaerimus pacem.
In response to this objection, I will first answer as a theologian,
drawing from Scripture, and then we can consider a wise political
perspective.
First, the Scriptures tell us in James 3:17, "The wisdom that is from
above is first pure, then peaceable." Such a statement, were it not
uttered by an Apostle, might be scoffed at by many profane and
atheistic individuals among us. They might even dare to accuse
James of being a Puritan for speaking in this manner. The Bible
often links peace with truth, peace with holiness, peace with
righteousness, and grace with peace. We must ensure that we seek
peace in such a way that we also seek the God of peace and the
Gospel of peace. A peace that would lead to conflict between the God
of peace and us, or deprive us of the Gospel of peace, would be a
dreadful peace. Let us not disrupt or disarrange the angelic doxology:
"Glory be to God on high, peace on earth, goodwill towards men." Let
there be peace on earth in a way that brings glory to God on high and
the goodwill (εὐδοκία) of our God towards us. Bernard says, "Placet
ista distributio," meaning, "This distribution pleases me well"—that
God should have glory, and we should have peace. Oh, that this
angelic distribution of glory and peace might please us all! The truth
is, peace is sweet, and those who are often thought to oppose it pray
a hundred times more to the God of peace for peace than those who
advocate it so fervently. Peace is to be obtained at any cost, but not at
the expense of truth. If that's the price of peace, then it's too costly.
We often say, "You can buy gold too dear." It would be a hard
bargain if the glory of God, the freedom of His ordinances, which we
now have the opportunity to enjoy, and the most religious faction in
the Kingdom, were to be sacrificed for the sake of a supposed peace
that, under such terms, surely wouldn't last long. This would make
God our enemy, not only because His glory, truth, and saints are
dear to Him, but also because the most religious faction has stood by
the Parliament, risking their estates, lives, children, and servants for
the safety of the King, Kingdom, and Parliament. The Parliament has
never been more indebted to any faction in England than they are to
this one now. Therefore, it would be a most terrible injustice if the
Parliament were to abandon or sacrifice them to their adversaries, all
for the sake of securing a false, uncertain, and dishonorable peace for
themselves and others. It is unimaginable that such a thought could
enter their minds. God would never allow such an injustice to go
unpunished in this world without expressing His deep indignation
against it.
In terms of true wisdom in civil governance, these four factors must
be considered:
1. The potential advantages of treaties for the adversaries must be
carefully assessed. We read in Daniel 8:25 that through peace,
many can be destroyed. Under the guise of peace, the most
bloody and cruel wars that England has ever witnessed may be
incited. Many people are delighted when they hear the word
"peace," without realizing the bloody and cruel designs that may
be hidden beneath it and promoted by it. They may assume that
those who do not immediately embrace the treaty, even when it's
highly disadvantageous, are bloodthirsty and love war. In
reality, they might be trying to prevent the cruel shedding of
blood and the horrors of war as much as possible, knowing that
it is likely to follow if the adversary is granted the advantage they
seek, even if onlookers do not perceive the cunning behind it.
2. Great care must be taken in formulating propositions and
conditions for peace. We find in 1 Samuel 11:2 that when the
men of Jabesh Gilead sought to make a covenant with Nahash,
he told them that he would make a covenant with them on the
condition that he could gouge out all their right eyes and bring
reproach upon all Israel.
3. It is essential to establish a peace that can be trusted, where you
are not left at the mercy of your adversaries as to whether they
will honour the conditions or not. You must avoid weakening
your ability to uphold what your agreement binds you to,
especially when dealing with Papists, whose principle is that no
faith should be kept with heretics, and leagues may be broken
for the Catholic cause. If your peace undermines your capacity to
defend your rights, what assurance can you have in your peace
even for a single month?
4. Given the current circumstances, great care must be taken to
ensure that the hearts of the people who have demonstrated
their commitment, risking their lives and depleting their
resources, are not disheartened. If Parliaments ever need the
support of the people again, they may not find them standing by
their side. There may arise situations where the people's support
is needed in the future, just as it is now. Otherwise, their
privileges may quickly erode, their authority may be
overwhelmed, and they may be reduced to nothing. We are
aware of how swiftly authority can be disregarded when power is
not accompanied by authority.
But do our adversaries grow stronger than us? If so, it is futile for us
to resist.
It is impossible to conceive that they should, unless the Kingdom is
so deluded as no Kingdom has ever been on the face of the earth.
Here's why:
1. How can people of understanding, who have estates in the
Kingdom and descendants to live here, imagine that the
Kingdom would be better governed by the King with those
Cavaliers around him than by the King with his Parliament?
2. If the Parliament is overpowered and undermined now because
they have acted according to their consciences for the good of
the Kingdom, won't all future Parliaments be subject to the same
fate?
3. If these individuals prevail, isn't there a danger that things will
be done as they please? If they gain power, who knows if they
will presume to impose their own laws on us, contrary to the
King's wishes? The King currently forbids plundering, and yet
don't they plunder as they please? If they gain full power, what
won't they do then?
These considerations are so apparent that hardly anyone can be
considered a thinking person without pondering them. How then is it
possible for the Kingdom not to rise in indignation against these
individuals who have risen up to cause such destruction and havoc in
the Kingdom? Although they have not yet stirred in many places,
hoping for some other solution, if they see no alternative, it is
inconceivable that this spirit of indignation will not spread
throughout the Kingdom. People will not allow themselves to be
swayed so unworthily from their religion, their liberties, and their
estates. They will not abandon those they have chosen and entrusted
with their properties, freedoms, and lives—those who have been so
faithful, expending their energy in tireless labour day and night,
depleting their estates, and risking their lives for them. Therefore, it
cannot be imagined that the adversaries could ever gather more
strength than us.
2. Even if they were more numerous, given their vile and wicked
nature, their notorious blasphemy and cursing, they need not be
greatly feared. Plutarch tells of a certain Cyneas who discussed
the Epicurean beliefs, which held that the gods did not care
about or pay attention to human actions, and that the only
happiness was to live in pleasure, just as the gods did. Fabritius,
upon hearing this, exclaimed, "May the gods grant that Pyrrhus
and the Samnites hold such beliefs as long as they have wars
against us." He supposed that if they held such vile beliefs and
thought so little of the gods, they could never prosper or achieve
great deeds. We dare not say this about our adversaries, and we
pray that if possible, they may see how they fight against God,
and their hearts may be changed. However, we hold the belief
that, as long as they remain wicked and blaspheme God's name
as they do, they are not to be greatly feared. The wrath of the
Almighty will pursue them.
3. Lastly, even if they were to outnumber us, if our cause is Christ's
(which is clear to us, for our consciences tell us that we do not
desire, and we do not seek to wrong any living person, let alone
our King), then we have Christ with us. As Antigonus once said
to his soldiers when they claimed that their enemies
outnumbered them, "Why, how many do you count me for?" So,
in this case, I may say, "How many do you count Jesus Christ
for?" If He is not with us, then let us surrender everything
immediately.
Well, but for the moment, there is a terrible disturbance in the
Kingdom, and people's estates are being consumed in the extreme
cost of these Wars. What do we think will be the outcome of all this?
It is true that when a bone is dislocated, there is much pain, but if
there is no effort made to set it right, the very act of setting it will
cause even more pain. There is indeed much disturbance, but it is
merely the outbreak of what has been brewing in the plots and secret
machinations of our adversaries for a long time. Once, Lysonder said
that if the lion's skin is not enough, we must help it with the fox's.
Contrary to this, our adversaries attempted to use the fox's cunning
and, failing, have now put on the lion's appearance. It is fortunate for
us that these things are coming to light when there is still a chance to
resist them. Our condition was just as perilous, although not as
troublesome, before. Now, our disturbance is merely the noise of
resistance, a deluge of evil that was threatening to overwhelm us.
Surely, a wise person should not be averse to stopping the floods that
are rushing in, simply because the act of stopping them creates a commotion.
2. However, it is important to consider who has been responsible
for this disturbance. Puritanical preachers are being accused.
Similarly, Elijah was seen as the troublemaker of Israel. Amos
was said to speak words that the land could not tolerate. Paul
was called a pestilent fellow and an agitator. They accused the
Apostles of turning the world upside down. In his time, Luther
was referred to as the "Tuba Rebellionis," the very trumpet of
rebellion. But if people do not close their eyes and ears, they will
realize that the cause of our disturbance has been the pride and
cruelty of the Prelates, who imposed illegal measures on our
brethren in Scotland and on us. Is it not as clear as daylight that
the disturbance began with their imposition of their own Service
Book? Have they and their preachers not sought to instil
principles into kings that everything belongs to them to dispose
of as they please? That they are bound by no laws? This doctrine
was condemned by the heathens. Trajan, the Emperor, when
appointing a Pretor and giving him a sword, would tell him to
use the sword against his enemies in just causes. If the Pretor
himself acted unjustly, he was to use his power against him too.
As for ministers and conscientious people, they have also been
accused as troublemakers. Similarly, in primitive times, if there were
troubles in the regions where Christians lived, they were accused as
the cause of all, and the cry was, "Christianos ad Leones," bring forth
the Christians to the lions. Now, it's "the Roundheads, the cause of
all." People who examine the situation and are not consumed by
malice wonder how such an apprehension could arise. They suffer
the wrongs but are blamed for the Kingdom's trouble. Due to their
sufferings, they are more visible to people than others, and when
people are enraged, they attack those closest at hand. Indeed, they
will not yield to illegal things beyond the authority others have over
them. Who, with a spirit of a true man in them, would?
But these individuals are not friends of the King.
Certainly, those who obey to this extent cannot be considered
enemies of the King without extreme malice. They pray more for the
King than anyone else and do more for him and his cause, in the
right way, than anyone else. Who has risked so much of their estates
to bring Ireland under the King's rule as those who are called
"Roundheads"? Is it not true that a few of these individuals in the
City of London have contributed more of their wealth for the King's
service in this matter, to secure his lawful inheritance and that of his
posterity, than all those thousands who are currently with the King in
his Army? In the past, who were the people most willing to part with
their wealth to assist the Parliament and to recover the Palatinate but
these individuals? Nevertheless, God sees now, and the world sees,
that they are ill-rewarded for their efforts at this time.
No, no, God, and we hope in time, man also will discover our other
troublemakers of the Kingdom rather than these. The Lord judge
between us and our adversaries in this matter.
Regarding the great cost and expense the Kingdom is in:
1. We must understand that those who have done the least in this
regard complain the most. You do not hear those on whom the
weight and burden of the work has fallen making such
complaints about the cost.
2. It is better to risk half than lose everything. In this case, the
saying "Dimidium plus toto" is true: if we are too sparing now, it
is the only way to lose everything. It is better to have a piece for
sure than, by trying to keep everything, end up losing it all. If we
try to keep everything, we may quickly lose it all, as many have
done. They have kept their estates only for the plunderers.
Indeed, we would be better off with less, as our own with
freedom, than having more with bondage at the will of others.
Times of extreme danger are not the time to complain about
expenses. If a man's house is on fire, wouldn't it be absurd for him to
complain about the cost of breaking the tiles to put out the fire?
Everything is at stake, isn't the very life of the Kingdom in danger? It
is time for us to have our hearts lifted above these things. Let us be
careful that our covetousness does not lead to our downfall. If our
enemies find treasure with us, how justly can they mock and ridicule us?
When Constantinople was taken in 1453, according to Turkish
history, it was lost due to the citizens' covetousness. The citizens
were wealthy with gold and silver when it was captured but refused
to pay the soldiers who should have defended them. As a result, their
enemies reveled in their riches. A similar story is told about
Heidelberg, which was taken by their enemies not many years ago for
the same reason.
God has been gracious to us with many mercies, and He has even
more abundant and glorious mercies in store for us that will surely
outweigh all our expenses many times over. We would be unworthy
of our liberties and the Gospel if we valued them so lightly as if they
were not far above all the costs we have incurred or are likely to incur.
We may think these expenses are significant, but there is not a single
year in which our neighbours in the Low Countries do not bear much
greater costs than we have in this expensive year. All our
extraordinary expenses are less than their ordinary ones.
However, even though it is undeniable that God approves of these
wars, wouldn't it be wiser in prudence for me not to be directly
involved in them? If I am seen to be on one side, I may be ruined if
the other party prevails. But if I am not seen to be involved, or even if
I do something for that party, the Parliament is unlikely to do me
significant harm.
It is true that the leniency of the Parliament on one side and the
cruelty of the other party on the other side have been a great
disadvantage to the former and an advantage to the latter. How
many delinquents who have been accused and brought up at great
expense to the country have left in triumph? But anyone who falls
under the power of the other party must either submit or face ruin,
and even submission may not spare them. How much blood has been
recently shed by them, even in cold blood? But how unreasonable it
is to reason this way: "The Parliament is more just and gentle, the
other side more cruel and malicious, therefore I will abandon the
Parliament and align myself with the other party." God will judge
these evil thoughts of yours, and you may be mistaken. In your
attempt to save your estate, you may prove false to the Parliament,
and your estate may not be as safe as you think. It is possible that
when these plunderers come to you, and you tell them you are for the
King and not a Round-head, they may reason with you, saying, "If
you are truly for the King, you should be willing to use your estates to
help him." They may reason you out of all you have, and you may be
deceived by revealing that you are not a Round-head. Regardless of
what you are, if they prevail, your goods will be treated as Round
heads. They may appear somewhat civil now and then, but if they
gain power, they will label your goods as they please. Platina tells us
that when the citizens of Pavia in Italy were in discord due to the
faction between the Guelphs and the Ghibellines, the Ghibellines
enlisted a supporter named Facinus Cajus to assist them, promising
him the goods of the Guelphs for his service. However, once he
entered the city and gained the upper hand, he spared neither side's
goods. The Ghibellines complained that their goods were also ruined,
but he replied that they themselves were Ghibellines, while their
goods were Guelphs. You may perhaps support the King, but your
goods will be considered Round-heads.
Job 27:8 asks, "What hope hath a hypocrite, though he hath gained,
when God taketh away his soul?" Even if men gain what they desire
through hypocritical means, what good is it when God takes their
soul away? How miserable it will be for them when God curses them
in the present, and when their souls are taken away in the end. What
hope can they have then? It is just that God's curse should pursue
those who act for their own advantage.
Ro. Hoved, folio 438, reports of the Brabanters called Rutters that
they would serve any side for wages. Therefore, they were called by
Howden "Nefando gens," and he said they were cursed in the Lateran
Council.
In conclusion, there is nothing required of you in this service by both
Houses of Parliament that you cannot undertake with a clear
conscience, as commissioned by the great General, the Lord of Hosts.
Therefore, do not be discouraged by words such as, "Will you fight
against the King?" If you fight against the King, whom do you fight
for? Surely it must be for his enemies. And who are they? You know,
and the whole world may know, that you fight for none other than
the Parliament and the Kingdom. Can the Parliament and the
Kingdom be considered enemies of the King? How can they be under
his protection if they are his enemies? And if the King were to
withdraw his protection from them, what do you think would
happen? No, certainly, upon closer examination, you will see that
there is no such situation. No, this business does not harm the King.
The men who plunder and commit violence everywhere, making a
spoil of this Kingdom and Ireland, all in the name of the King, are
the ones who wrong the King. They present him to the people as if he
were another Maxentius, who reduced the City of Rome to a state
where the lives of citizens were safer in the forest of thieves than in
their own homes. In his speeches to his soldiers, he frequently used
the words, "Fruimini, dissipate, prodigite," which mean "Enjoy, riot,
spend." These men do everything in their power to make people
wonder whether the relationship between King and people can ever
be broken. Can kingly power be such an indelible mark on any
person that nothing can ever remove it? Does a compact and
covenant not mutually bind? Are they not likely to harm the King
more than anyone else? If such thoughts have arisen among the
people, what could have caused them except the open violence and
outrages committed by these men in the name of the King? If it were
as they say, if people believed these men, it might lead to troubling
thoughts, such as, "Could we be in a worse condition under anyone
else?" Has God bound us so that once a supreme ruler is
acknowledged, they must always be acknowledged, regardless of
what they do against us, even to our destruction? Where in the
Scripture does it say so? It would take a very clear Scripture to tie us
to such a fate, to bear such intolerable burdens, to witness our ruin
and the ruin of our wives and children before our eyes. We must not
resist those who have high power. True, as long as they act within
their authority or as long as they have it. But could they not possibly
be relieved of it? Resisting priests is condemned in Scripture. Does
that mean nothing can ever remove a priest from his priestly office
and negate my acknowledgment of his priestly power? Did our
forefathers give away all power so that we do not even have the
benefit of the Law of Nature to defend ourselves? Has God created
such a difference between one person and another that one can
plunder, destroy, and do as they please, while entire kingdoms lie
subjugated to them without protest, without any action to defend
themselves? Has God made the entire world subservient to the
desires of twenty or thirty men? Nature has not created such
distinctions between people; they are made of the same substance as
we are. God has not revealed through His prophets that any family
should be exalted above others or that any individual should hold
absolute power. What currently differentiates one person from
another is the result of some being set up by others, whether one
family or another, or one person rather than another. But could it be
possible that any Commonwealth would set itself up for its own
destruction? When men maintain due order, or when they do not
presume so audaciously to use the name of the King in committing
such violence and outrages, these kinds of reasonings would not arise
in the hearts of people. Therefore, woe to those who cause such
dangerous offenses. May the Lord deliver us, and may the Lord
deliver His Majesty from these men and from the fearful scandals
they cast upon him. It is a dangerous temptation for princes to have
such an apprehension instilled in them that, regardless of what they
do, whatever kingdoms they plunder and violence they commit, they
will still retain what they had and be acknowledged as they were. A
land is in a dire state when these thoughts apply to its ruler and
simmer in the hearts of its people. For our part, we will charge the
perpetrators of violence and plunder among us and our brethren in
Ireland as the culprits. Therefore, we believe that the best service we
can render to the King is to rescue him from these malevolent men,
so that his throne may be established in righteousness and his crown
may flourish upon him and his descendants.
I have spoken these things out of a sense of my duty to God and the
Kingdom, fully aware that if some do not explain these matters to
satisfy the ignorant, the doubtful, and those with erroneous
consciences, they will be guilty of betraying themselves, their
brethren, their posterity, their religion, and their liberties.
Now, having attempted to clarify that what we do, we do by
commission from the Lord of Hosts, the way is open to draw soul
sustaining, supporting, and satisfying comfort from this glorious
name of God. It is as comforting as it is glorious to the Church of
God. We need not fear wars, the strength of enemies, the roar of
cannons, the clatter of weapons, the beat of drums, or the neighing of
horses, as long as God, our God, is the Lord of Hosts.
Now, I will fulfill what I promised: to show you this name of God
inscribed upon the Mercy Seat. Xerxes used to pitch his tent on high
and stand watching his army in battle to encourage them. Our great
General stands on high, watching over his people in their battles. Let
them look up to Him, and there is enough encouragement to fill any
heart in the world. This title is an exceedingly vast treasure of
comfort and encouragement, as seen in Deuteronomy 30:3-4: "Hear,
O Israel, you approach this day to battle against your enemies; let not
your hearts faint, fear not, do not tremble, neither be terrified. Why?
For the Lord your God is He that goes with you to fight for you." If
this much encouragement comes from God merely going with us to
fight for us, imagine the encouragement from all the various ways
God reveals Himself in battles as this Lord of Hosts. In Psalm 46:7, it
is said, "The Lord of Hosts is with us; the God of Jacob is our refuge."
And in verse 10, "Be still, and know that I am God; I will be exalted."
Find peace in this. If any distracting, sinking, or discouraging
thoughts arise in your hearts, silence them with this: "The Lord of
Hosts is with us; the God of Jacob is our refuge.
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Post by Admin on May 26, 2024 18:32:53 GMT -5
Luther used to say to those around him in times of turmoil, "Come,
let us sing the 46th Psalm. It is a Psalm most suitable to be sung
often in these times." Isaiah 51:12 asks, "Who are you that you should
be afraid of a man?" Surely, you do not understand your privilege,
and you do not know the interest you have in the Lord of Hosts, if
you fear a mere mortal. Therefore, it follows in verse 15, "I am the
Lord thy God that divided the sea; the Lord of Hosts is His Name."
But you may say, "Ah! If only we knew for certain that the Lord of
Hosts were on our side, that He was with us, then we could truly
comfort ourselves in these times of war. But that is the very question
that troubles our hearts due to our lack of assurance."
First, even if you do not know for certain that you have a special
interest in Him, it is a great comfort to know that everything in war is
under His control. Even if He were a stranger to you, and you to
Him, suppose you were sure that nothing would happen in all these
tumultuous times of war without the consent of the wisest, holiest,
and most merciful person in the world, a person possessing all the
wisdom, holiness, and mercy that all people in the world ever had.
Even though you have never seen this person, wouldn't it still be a
source of comfort to know that everything was entrusted to this
individual's discretion, and no blow would be struck, and no harm
would come to anyone without this person issuing commissions?
Certainly, it would greatly calm our hearts. However, that everything
is under the control of the Lord of Hosts, whose holiness, wisdom,
and justice are infinite, is far better, even if we do not yet know the
extent of our special relationship with Him.
Secondly, although you may not know your specific connection to the
Lord of Hosts, your hearts can find solace and comfort in the fact
that the cause itself has a profound place in the very heart of the Lord
of Hosts, and therefore it will prosper regardless of your personal
knowledge. The satisfaction your soul finds in this is a compelling
sign of your connection to this God.
Thirdly, let me tell you how you can determine whether you have any
special connection to this Lord of Hosts or not, using the Scripture
from Psalm 84:3, which says, "O Lord of Hosts, my King and my
God." Here, we have these two titles, "Lord of Hosts" and "my God."
The question revolves around the link between these two titles. In
this case, it's "my King" that stands between them. So, if you can say,
"O Lord of Hosts, my King," you need not stop there but can
confidently proceed to the other title, "my God." If you can, from the
sincerity of your heart, say, "O Lord, you know that our souls' desires
are for you to rule over us. Oh, when will we hear that blessed
declaration, 'The Kingdoms of the earth are the Lord's and his
Christ's, and He shall reign forevermore!'? Oh, may your Kingdom
come more powerfully in our hearts and become more evident in the
Church and the State! The main reason (as you know) why we are
willing to risk ourselves as we do, endure any hardships, and part
with our possessions is so that Antichrist may never rule among us
again, and so that we and our descendants may be under the reign of
Jesus Christ. Surely, this is the voice of those who have the Lord of
Hosts as their God. It is an eternal principle: If He is your King, He is
your God.
Now, for the full comfort and encouragement that the Church of God
can derive from this glorious name, let us consider the Relationship
that the Church has with the Lord of Hosts, and the Relationship that
the Lord of Hosts has with the Church.
First, the Church is the City of the Lord of Hosts. It is not merely
God's City, but it is His City, as indicated in Psalm 48:8: "As we have
heard, so have we seen in the city of the Lord of Hosts." We can
confidently say, "This City of London is the City of the Lord of
Hosts." There are precious saints here, many of them, and it has
recently done admirable things for the honour of the Lord of Hosts.
Therefore, undoubtedly, the Lord of Hosts will defend it. If there is
any city under heaven that can be called "The City of the Lord of
Hosts," it is undoubtedly the City of London. However, we must
understand the city here in a spiritual sense, as is common in
Scripture. We know that when an army is dealing with a city that is
part of the general's domain, then if there is any power in the general
or his army, they will use it to the fullest extent to either defend or
conquer that city. For instance, consider the city of Breda in the Low
Countries: when it was besieged, it was quickly captured by the army
of the Prince of Orange because that city belonged to the prince and
was his rightful inheritance. He had a special interest in and care for
that city. Surely, the Lord of Hosts, while His watchful eye is over
towns, countries, and walled cities, is most attentive to His Church. If
He has any power within all the armies in heaven and on earth, it will
be used to defend and provide for this city. This is why Solomon's
prayer in 1 Kings 8:44 mentions praying towards the city the Lord
has chosen when the people go to battle, signifying Jerusalem, the
city God chose, which is a type of every Church in the time of the
Gospel.
Second, the Church is the Vineyard of the Lord of Hosts, as Isaiah 5:7
states: "For the vineyard of the Lord of Hosts is the house of Israel."
Surely, God will not allow wild beasts and boars of the field to devour
and desolate His vineyard. A general will take great care to keep
enemies out of productive territories, but he will be especially
vigilant in protecting his own vineyard. Consider how reluctant
Naboth was to part with his vineyard in 1 Kings 21:2-3, even though
King Ahab coveted it: "God forbid that I should give the inheritance
of my fathers unto thee." God's vineyard is beloved to Him and is
precious. As seen in Isaiah 27:3, "I, the Lord, keep it; I will water it
every moment, lest any hurt it; I will keep it night and day."
Third, it is the Mountain of the Lord of Hosts, as mentioned in
Zechariah 8:3. In this regard, God declares Himself to be very jealous
for it: "Thus says the Lord of Hosts, 'I was jealous for Zion with great
jealousy; I was jealous for her with great fury.'" The reason for this is
given in the latter part of verse 3: "Jerusalem shall be called the city
of truth, and the mountain of the Lord of Hosts, the holy mountain."
It is as if the Lord is saying, "Are they coming to harm My mountain,
My holy mountain, My Church? Fury immediately wells up in the
face of God. As seen in Isaiah 31:4, when the Lord comes to fight for
Mount Zion, He comes forth like a young lion roaring on its prey.
God is willing to leave heaven to fight for His Church. Will you not
leave your shops and houses?
Fourth, the Church is the house of the Lord of Hosts, as indicated in
Haggai 1:14, where it says, "They did work in the house of the Lord of
Hosts." This typifies God's Church. A general will fight to protect his
own house; it would be a sign that the enemy had prevailed if he
came and plundered the general's own house. Because of this
reference to the Church as God's house, we have the expression in
Psalm 24:9-10, "Lift up your heads, O you gates! Even lift them up,
you everlasting doors! And the King of glory shall come in. Who is
this King of glory? The Lord of Hosts, He is the King of glory." You
know that when a prince returns to his own house, the grand gates
are thrown wide open; when other people come, they use the smaller
entrances. However, when the prince himself arrives, everything is
opened wide.
Fifth, the Church is the place of the name of the Lord of Hosts, as
stated in Isaiah 18:7: "To the place of the name of the Lord of Hosts,
Mount Zion." God's name holds great value and significance to Him.
It is a remarkable privilege granted to His Church that it is the
chosen place where He sets His name. Exodus 20:24 and Nehemiah
1:9 express the importance of esteeming and seeking this place
highly. God Himself places great worth on this place, and He will
protect it.
Sixth, the Church is the place of the glorious reign of the Lord of
Hosts, as found in Isaiah 24:23: "The Moon shall be confounded, and
the Sun ashamed, when the Lord of hosts shall reign in Mount Zion
and in Jerusalem before his Elders gloriously." God has a more
magnificent and glorious kingdom yet to be established in His
Church than ever before. This kingdom's brilliance will eclipse all the
glory of the world, and it will be the Lord of Hosts who reigns in this
manner. Certainly, all the hosts of heaven and earth will exert their
strength in defending and providing for this place of His glorious
reign, led by their great General.
Seventh, the Church is the people of the Lord of Hosts, as seen in
Zephaniah 2:10-11: "This shall they have for their pride, because they
have reproached and magnified themselves against the people of the
Lord of Hosts. The Lord will be terrible unto them." In their pride,
they exalt themselves and speak ill of the saints, as if they were a
group of feeble men. They fail to recognize that they are the people of
the Lord of Hosts. Therefore, God threatens them, declaring that He
will inspire terror in them.
So, you have the Church's relationship with God, revealing Himself
through the name "The Lord of Hosts." Yet, consider further the
relationship that God has with His people through this name:
1. The Lord of Hosts is the portion of His Church, as stated in
Jeremiah 10:16: "The portion of Jacob is not like them; he is the
former of all things. The Lord of Hosts is His name." Therefore,
if there is anything in The Lord of Hosts that can benefit them,
they can rightfully claim it because God, The Lord of Hosts, is
their portion. They can make use of everything in Him for their,good.
2. He is their Redeemer, as mentioned in the text: "Our Redeemer,
The Lord of Hosts is His name." The Lord takes on the role of
redeeming His people under this title, specifically so that the
multitude, greatness, and fury of their enemies do not deter
them. Their Redeemer is not feeble; He is The Lord of Hosts,
and He is entirely trustworthy. He is also the Holy One of Israel.
3. He is the advocate and thorough advocate of His people's cause.
In Jeremiah 50:34, it is said, "Their Redeemer is strong; the
Lord of Hosts is His name. He shall thoroughly plead their
cause, that He may give rest to the land and disquiet the
inhabitants of Babylon." God has already begun to plead the
cause of His people, demonstrating Himself as The Lord of
Hosts. However, He has not yet fully advocated for their cause
as He intends to. When He does, He will grant rest to the land
and trouble the inhabitants of Babylon. This work will come at a
high cost to the inhabitants of Babylon. They are currently more
troubled than they have ever been among us. They have caused
distress to the saints, and now God is causing distress to them.
Though they may try to defend themselves by amassing armies,
The Lord of Hosts will disquiet them and provide rest for His
people. There is still a rest reserved for the people of God, even
in this world.
4. The Lord of Hosts is the Husband of His Church, and this is the
most intimate and sweet relationship of all. Isaiah 54:4-6 states:
"Fear not, for you will not be ashamed; neither be disgraced, for
you will not be put to shame; for you will forget the shame of
your youth and will not remember the reproach of your
widowhood anymore. For your Maker is your Husband, the Lord
of Hosts is His name." The Lord consoles the Church, which may
feel like a poor, forsaken widow, grieved and rejected by all. Yet,
God declares that He has taken her when she was forsaken to be
His spouse. He has married her to Himself. Therefore, there is
no need to fear, for He is the Lord of Hosts, the God of the whole
earth. Surely, a General with a human heart will fight for his
spouse. He will not allow his spouse to be violated before his
eyes. Consider what Ahasuerus said about Haman, "Will he
force the Queen before my face?" Vile men have arisen who seek
to violate the Church, the spouse of the Lord of Hosts. Do you
think He will allow this before His gaze? Will not all the armies
in heaven and on earth come together to fight for her
deliverance?
Now, if all these things are as I have presented them, we have good
reason to calm our hearts amid our fears and distractions. We should
stand firm and witness the salvation of God, the salvation that this
Lord of Hosts is working for us. My purpose has been to help you
expand your faith's focus and diminish the object of your fear.
Surely, if the Lord of Hosts has such a close relationship with His
Church, and the Church has such a relationship with Him, He cannot
help but be greatly angered by anyone who would harm His Church.
I will share a striking expression of His anger towards such
individuals, as found in Isaiah 3:15: "What mean ye that ye beat my
people to pieces, and grind the faces of the poor? saith the Lord of
Hosts." God here expresses His anger, saying, "I am the Lord of
Hosts, and you dare to do this? What do you mean? It's as if when
we're angry with someone who we see doing something against our
interests or the interests of those close to us in a foolish manner, we
say, "What do you think you're doing? Are you mad? Do you
understand what you're doing? Do you know who these people are
that you're abusing in this way?"
From all these gracious expressions of the Lord of Hosts for the
comfort and encouragement of His people, we learn from Isaiah
8:12-13: "Say not, A confederacy, to them to whom this people shall
say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify
the Lord of Hosts himself, and let him be your fear, and let him be
your dread." The name of God is a powerful antidote to drive fear out
of the hearts of even the weakest. Based on what we've seen in this
title of God, we can confidently say to those with fearful hearts, "Be
strong, fear not," as we find in Isaiah 35:4. Women and all those who
are naturally fearful must be cautious of sinful fear. The fearfulness
of women clinging to their husbands, children, and friends, crying
out when they should be engaged in this service, wandering about
wringing their hands and making mournful cries, can do much harm
and significantly hinder the work that the Lord is undertaking.
Women should take care not to be hindrances; instead, they should
learn to exercise faith and courage to support their husbands,
children, and friends in the Lord of Hosts' work. Consider the
Scripture in 1 Peter 3:6: "You are the daughters of Sarah, as long as
you do well and are not afraid with any amazement." You all desire to
be counted as the daughters of Sarah. Notice how the Holy Spirit
emphasizes not being afraid with any amazement. While it is natural
to feel some fear, grace must keep it from becoming overwhelming Why is this emphasized in this way?
Just as Abraham is highly praised for his faith, and we are called the
children of Abraham through faith, it appears that Sarah, his wife,
during the difficulties Abraham faced, was not a hindrance but a help
to him. She did not exclaim, "Why are you leaving your father's
house and all your relatives to wander in a foreign country amidst
dangers and hardships?" No, she was more of an aid and encourager.
Peter, addressing Christians in troubled and perilous times, tells
them that they would truly demonstrate themselves as the daughters
of Sarah if they possessed a spirit similar to Sarah's—fearless and not
prone to hinder themselves, their husbands, or anyone else in the
Lord's service. If God calls you or them to endure suffering, you must
not pull back due to fear but press on with undaunted courage. Then,
indeed, you are the daughters of Sarah.
And so, in these times that demand everyone to rise above sinful
fears, women should consider these three points.
First, the very first time anyone spoke to God and addressed Him as
the Lord of Hosts, it was a woman—Hannah. In 1 Samuel 1:11, she
made a vow and said, "O Lord of Hosts, if thou wilt indeed look on
the affliction of thine handmaid, &c."
Secondly, one of the principal Psalms that greatly magnifies this title,
the Lord of Hosts, is a Psalm intended for musical instruments that
virgins and women played. It is titled "A Song upon Alamoth," as
found in Psalms 46. The Hebrew word "Alamoth" comes from a root
that means "to hide." This is because virgins used to be modestly
covered and hidden, hence "Alamoth" signifies virgins and is used
here for the musical instrument they played. Virgins and women, it
seems, used to sing this Psalm and play it on their instruments. Their
hearts were supposed to be in tune with what they sang and played.
Here, they joyfully proclaim, "The Lord of Hosts is with us, the God
of Jacob is our refuge" (verse 7). They repeat it again, "The Lord of
Hosts is with us, the God of Jacob is our refuge" (verse 11), among
other similar passages—all pointing in this direction.
3. The most courageous expression of a strong, valiant spirit,
triumphing over enemies in battle, comes from a woman,
Deborah, in Judges 5:21. She says, "O my soul, thou hast
trodden down strength." Essentially, she is declaring that
though the enemy comes with great strength, it is like mere dirt
in the streets to her. Her soul rises above it. Where can we find a
more heroic expression of an elevated spirit, either in Scripture
among the Lord's valiant ones or in human history among great
captains and conquerors? I cannot help but repeat it: "O my
soul, thou hast trodden down strength." Therefore, women
should not complain so much about their weakness as to use it
as an excuse for their sinful fears. I will share a notable saying
from another woman mentioned in ecclesiastical history, Julitta.
While many remarkable things are recorded about her, this
particular saying to her female acquaintances stands out: "Cease
to accuse the fragility of the feminine sex. Are we not made of
the same substance as men? We are made in God's image just
like they are. God did not use inferior material to create women
as a sign of weakness. We are bone of His bone, which signifies
that we must be strong in the living God. If the spirit of the Lord
of Hosts is with you, even you can intimidate your enemies. You
can prepare for your defense in such a way that your lives are
not easily taken, and the loss of each of yours will cost the life of
at least one of them. You can put shame upon them, for if such a
spirit is within you, they will flee before women, as their spirits
are base and vile."
4. If God is the Lord of Hosts, and His providence works
remarkably in wars and battles, then there must be a specific
purpose to every war and battle. This great Lord of Hosts does
not engage in warfare without reason; there is always a
significant aim, especially when He intervenes in an
extraordinary manner, as He undoubtedly does in our present wars.
5. We should not merely listen to or discuss wars as if they were
mere news but pay attention to God's purpose in them. We
should consider what He is aiming to achieve, what His
intentions are, how He brings His own plans to fruition, and
how He advances His glory through them. Whoever lives to see
the outcome of these great disturbances and warlike
commotions among us will witness that God had a hand in them
to accomplish great things. The mercy He intends for us is worth
all the trouble and even the most precious blood that has been
shed. God has many promises to fulfill for His churches, many
prophecies to bring to pass, many glorious declarations to make,
and many blessings to bestow upon His saints. These upheavals
among us will pave the way for all of it.
We have received many blessings from God without cost, and the
mercy that is yet to come may be of a higher nature. Therefore, God
intends that it may come at a greater cost, perhaps even the cost of
many lives. However, we or our descendants will see that when it
comes, it will be worth all the sacrifices. The Lord of Hosts had
profound intentions for the good of England when He allowed these
civil wars to occur among us. Although it is a severe judgment, it may
lead to the greatest mercy. It is our duty to diligently observe how
God works in His providence to achieve such ends.
6. God is the Lord of Hosts. Therefore, we should understand that
the peace we have enjoyed, along with its comforting fruits,
comes from the Lord of Hosts, who has all power to either
prevent or bring about war as He pleases. He alone has kept us
from experiencing the horrors that others have endured. We
have not been drenched in blood, and our garments have not
been stained with it like those of our brethren. We have enjoyed
our homes, beds, tables, wives, children, and all the comforts for
our souls and bodies. Micah 4:4 says, "They shall sit every man
under his vine and under his fig tree, and none shall make them
afraid." Why is this so? The following words provide the answer:
"The mouth of the Lord of Hosts hath spoken it." The vines and
fig trees under which we have sat have not been barren; we have
not only found shade but also much comfort from their fruit. It
was the Lord who promised Israel that their enemies would not
desire their land when they went up to Jerusalem to worship.
What a mercy it is for us to be like Gideon's fleece—dry when all
around us has been wet, not with dew but with blood! These
early days of war have shown many countries and counties in
England the blessing that peace was, which they never truly
understood before. Peace is indeed sweet and good, but let us be
cautious not to buy our peace at too high a price.
7. This name of God reminds us that during times of war, it is
essential for all people to seek reconciliation with this God.
When we go to war against our enemies, we must ensure that
God is not our enemy as well. If He is, all our armies and
military might will be of little use. Let us be wise and make
peace with Him through sincere humility before Him and
genuine repentance. Concerning the first, we are reluctant to
humble ourselves before our enemies, thinking it to be
shameful. However, let us not hesitate to humble ourselves before this God,
for it is a source of true glory. While building
fortifications is commendable, it will be of little use without
accompanying acts of humility. Isaiah 22:11-12 says, "Ye made a
ditch also between the two walls for the water of the old pool,
but ye have not looked to the maker thereof. And in that day did
the Lord God of Hosts call to weeping and to mourning, and
behold, joy and gladness, killing oxen and drinking wine." This
was revealed to me by the Lord of Hosts. "Surely this iniquity
shall not be purged till you die," saith the Lord of Hosts. Notice
that the phrase "the Lord of Hosts" is mentioned three times in
that verse, emphasizing its significance. We should humble our
hearts under the mighty hand of God, especially because our
adversaries are so proud and blasphemous. There is no better
strategy of war than this—to humble ourselves before the Lord
when we hear of their pride and blasphemies. We should strive
even more to sanctify the name of this holy God, whose name
the angels proclaim as "Holy, holy, holy, the Lord of Hosts"
(Isaiah 6:3).
In addition to our humiliations, let us add reformation and turn to
this God. In times of war, it is undoubtedly perilous to carry or
shelter traitors against the Lord of Hosts among us, as indeed all sins
are. What acceptance or success can we then expect from Him?
Recall the trouble caused in the camp by the accursed thing of
Achan; it made the children of Israel flee before the men of Ai. If any
accursed thing, though concealed, can create such turmoil in the
camp, how much more accursed are traitorous officers?
Hosea 12:5-6 says, "Even the Lord God of Hosts, the Lord is His
memorial; therefore turn thou to thy God."
Zechariah 1:3 adds, "Say to them, Thus saith the Lord of Hosts, Turn
ye unto me, saith the Lord of Hosts, and I will turn unto you, saith
the Lord of Hosts." Here we encounter this name of God three times,
as an exhortation for us to return to Him. Let us all recognize,
especially those in service in the army, that the great General, the
Lord of Hosts, calls us to return to Him and promises to return to us.
As if He were saying, "You have been very sinful and wicked; your
consciences cannot deny it, and I am aware of it. Yet, return to me
now, and I assure you that despite all you have done, I am here ready
and willing to return to you. Everything will be forgiven as if it had
never been committed. Surely there is no greater courage than that
of a spirit cleansed from the guilt and filth of sin."
8. This name of God reminds us of our duty to pray fervently to
Him in times of war and to depend entirely on Him for success
because He is the Lord of Hosts.
Regarding the first point, where should we seek light but in the sun,
water but in rivers, heat but in fire? Similarly, where should we seek
valor and victory but in the Lord of Hosts? The pagans used to offer
sacrifices to God in times of war. Hence, a sacrifice is called "hostia"
because they offered it when going against their enemies. Saul
considered it a challenging matter to go to war without first offering
a sacrifice (1 Samuel 13:12): "Therefore said I, The Philistines will
come down now upon me to Gilgal, and I have not made supplication
unto the Lord. I forced myself therefore and offered a burnt
offering." When Jehoshaphat heard of an army advancing against
him, he sought the Lord before going into battle (2 Chronicles 20:3).
He dedicated his entire self to this, as the words indicate.
Moses lifting up his hands in prayer and Joshua extending his hands
in battle create a victorious army. "Our Prayers are our Guns," says
Luther. Prayer has achieved remarkable feats in battles. The praying
Christians in Marcus Aurelius' army were known as the "thundering
Legion." Sozomen and Nicephorus tell us that Theodosius, through
prayer, turned the weapons of his enemies against themselves. I am
certain that it has accomplished similarly great feats. One of the most
extraordinary victories ever recorded is found in Numbers 31:8. The
Israelites slew five Kings of Midian, all the males, and all the women
who had known a man. They burned all their cities, captured six
hundred and seventy-five thousand sheep, seventy-two thousand
cattle, sixty-one thousand donkeys, and thirty-two thousand virgins.
What makes this battle so astonishing is that, in the midst of this
great victory, the Children of Israel did not lose a single man, as the
text clearly states in verse 49: "Thy servants have taken the sum of
the men of war which are under our charge, and there lacketh not
one man of us." Notice what they did before going into battle in verse
6: "The holy instruments and the trumpets sounded in the hands of
Eleazar the Priest." It was an ordinance of God that the priests
should sound the silver trumpets when going into battle (Numbers
10:9), and this was observed here with astonishing results. An army
of prayers is as potent as any army of men; in fact, one praying
person may achieve more than many fighting men. Elisha had his
spiritual sword to slay, just like Jehu and Hazael (1 Kings 19:15-17).
When Elijah believed there was no hope, God instructed him to
anoint Hazael, Jehu, and Elisha. It was as if God was saying, "I have
armies in the field. Whoever escapes Hazael's sword will be slain by
Jehu, and whoever escapes Jehu's sword will be slain by Elisha."
How would Elisha slay them? Through his prayers. They can reach
and cut down their adversaries from a great distance. Psalm 76:2-3 is
worth noting: "In Salem also is his Tabernacle, and his dwelling
place in Zion, there brake he the arrows of the bow, the shield and
the sword and the battle." Where does He break them? In Salem, in
Zion, where His Tabernacle is, in the congregation of saints who
pray. It is reported that when the King of Sweden set foot in
Germany, he immediately fell to prayer to the Lord of Hosts, and
great things were accomplished in a short period. In this, God's
servants have the advantage over their adversaries; they can pray to
the Lord of Hosts, whereas their enemies cannot. The enemies may
blaspheme, but they cannot pray. This provides a great morale boost
in battle for soldiers who have knowledge of God, knowing that they
go forth with the blessing of prayers and constant prayers ascending
to heaven on their behalf. During the significant battle near Banbury
on October 23rd, when many ran away, those who remained fought
with courage and shouted, "Now for the fruit of prayer, Now for the
fruit of prayer." Their spirits were lifted to extraordinary heights, and
they prevailed mightily, slaying nearly ten enemies for every one of
them. Therefore, let us be encouraged to pray. While our brethren
fight the enemy in battle and risk their lives for us, we must strive
with God in prayer. We should increase our earnestness, not content
with our ordinary prayers. Great things are happening in the world,
and the outcome of these wars has a significant impact. Anyone who
is part of a church or commonwealth and does not have a heart for
prayer is unworthy. Now we need genuine praying Christians.
Anyone can sin and provoke God's wrath, but only men and women
of exceptional character can pray, those who have an interest in the
Lord of Hosts. In Solomon's prayer in 1 Kings 8, he prayed against
enemies three or four times, and yet he lived in a time of peace. If
that was the case, how much more now, when we have such fierce
enemies among us.
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Post by Admin on May 26, 2024 19:19:07 GMT -5
And as we must pray, so we must trust; we must rely upon this Lord
of Hosts in all our warlike undertakings. Psalm 20:7 says, "Some
trust in horses, some in chariots, but we will remember the Name of
the Lord our God." He is our strength, our fortitude, our shield, our
buckler. "Cursed be the man that makes flesh his arm." Our
adversaries come out against us with swords and cannons, but while
means must be used, let us go forth against them in the name of the
Lord of Hosts. In 1 Chronicles 5:18, we read of the sons of Reuben,
the Gadites, and half the tribe of Manasseh, who were valiant and
skilled in war, with an army of forty-four thousand seven hundred
and sixty. Yet, they did not trust solely in their strength or skill. In
verse 20, it is stated, "They cried unto the Lord, and He was
entreated of them because they trusted in Him." To our cries to God,
we must add dependence on God; we must cry to God in a manner
that acknowledges that our strength and help come from Him. A
notable saying attributed to Herod by Josephus, although from the
mouth of Herod, is fitting for any godly Christian commander:
"Some may say, our cause is just, but we are few and weak. Where
truth and justice are, there is God, and where God is, there lacks
neither multitude nor fortitude." Origen observed, and others have
noted, that God never employed horses in all the victories He
granted His people to take possession of the Promised Land. While
the adversaries had horses and chariots, the people of God had none.
Even if our enemies were to outnumber us in horses (which we hope
they won't), we should look to God, for we may possess the Promised
Land without horses. After all our efforts, we must ultimately submit
everything to the Lord of Hosts. A valiant commander, Joab, made a
courageous statement in 2 Samuel 10:12: "Be of good courage, let us
play the men for our people and for the cities of our God, and the
Lord do what seemeth Him good."
From this glorious name of God, we learn how perfectly fitting it is
for those who have a special relationship with this God, who call Him
their God and Father, to have spirits filled with courage and
fortitude. Such a spirit befits the servants and, even more so, the
children of such a God to whom they belong and whom they serve.
God delights in seeing His spirit reflected in those who belong to
Him. He is a God of wisdom who takes pleasure in seeing the
brilliance of His wisdom shine in the spirits of His saints. He is an
infinitely holy God who delights in the radiant holiness of His people.
Being the Lord of Hosts, He rejoices in seeing a spirit of valour and
magnanimity in them. What captain or renowned soldier would not
be pleased to see his children and allies, those who claim an interest
in him, display valour? It is reported that Manlius Torquatus, after
his son overcame the enemies of the Romans with great valour and
personally killed a prominent enemy in single combat, sought out his
father, the General of the Army, bearing the spoils of his enemies and
exclaiming, "Father, behold the cause for which I may be considered
your son." If we possess a spirit of courage befitting our Father, we
may approach the Lord of Hosts with more comfort and a better
reception, being acknowledged as His children. Otherwise, we would
dishonour Him.
Alexander the Great reportedly told a soldier in his army who shared
his name but was a coward that he must either change his name or
become valiant. If Alexander considered it a disgrace for someone
sharing his name to be a coward, he would have found it even more
disgraceful for one of his own blood, his own child, to be a coward.
How unworthy it would be for the son of such a valiant warrior as the
King of Sweden to possess a low, feeble, and cowardly spirit! Such a
child would bring shame to his father, and merely mentioning his
father's name would be a disgrace. Christians, do you not profess
God to be your Father? Do you not acknowledge that your Father is
the Lord of Hosts? Where is your spirit of magnanimity and
fortitude, of courage and valour, befitting the children of such a
glorious Father, the Lord of Hosts? If you belong to the right lineage,
you must be generous; it is impossible for you not to possess some
spark of His spirit. If you have low, unworthy, sensual, and cowardly
spirits, you are not begotten of Him. God has no children who do not
reflect some aspect of every excellence that such creatures can
possess.
Now, this is the question: Do you possess the spirit of this great God?
The spirit of the Devil, though proud, is ultimately cowardly. If you
resist the Devil, he will flee from you. The truth is, all people in the
world have base spirits, but God's children have a different spirit.
God raises all His children to be soldiers. In heaven, there are only
those who were trained as soldiers and brought up in military
discipline. Many nations raise their children to be soldiers, teaching
them martial skills from a young age. The Parthians teach the use of
the bow, the Scythians teach the use of the dart, and the Germans
teach the use of the spear. All of God's children are members of the
Church militant, and it is fitting for them to be skilled not only in the
use of spiritual armour but also in physical combat. Who is more
suitable to be used in the battles of the Lord than those who have the
greatest stake in the Lord? Who is better prepared to risk their
bodies in battle than those who can offer their bodies willingly to the
flames in times of peace?
In Isaiah 13:3, soldiers chosen by God for His battles are referred to
as His sanctified ones, an honourable title for soldiers. Those who
are sanctified by His Spirit, set apart for Him eternally, are the most
suitable to be God's sanctified ones, chosen for such service. The
bravery of the Gauls was admired by the Romans, and it stemmed
from their belief in the immortality of the soul, instilled in them by
their Druids. Those most fitting to risk their lives in battle are those
who can see beyond life, beyond the shores of mortality, to the
promise of eternal life and glory. In these times, all the saints,
especially, should be filled with spirit, strong in the might of the
Lord, because Jesus Christ is soon to overthrow that great enemy,
the man of sin, and in His conquest, He is said to come with His
garments dipped in blood (Revelation 19).
Now, the true spirit befitting one who has the Lord of Hosts as his
Father is:
1. A spirit that refuses to be base; it will not become a slave to the
Devil or any of its own or others' lusts. It deems itself too noble
for sin. Just as a soldier with a spirit in him will scorn drudgery,
considering it beneath him, so does the one with the true spirit
of a soldier who has gained victory over himself. In this aspect,
every soldier of the Lord of Hosts possesses a spirit superior to
the world's most renowned soldiers like Alexander, Pompey,
Themistocles, and so on, who were all enslaved to their own
lusts.
And although he is willing to serve people under God, he will never
be a slave to their lusts but will uphold the liberty of a man and a
Christian for himself and future generations.
Philo Judaeus reports of a heathenish people who, in their wars,
used only this expression to inspire their soldiers: "Estote viri,
libertas agitur" – "Be men, your liberty is at stake."
But what is this bondage that the spirit of a Christian will not, and
should not, bear?
There is a natural slavery that, as a man, he should not and will not
subject himself to, which can be seen in these three things:
1. Giving up his own ownership of what he possesses, so that
whatever God and nature have granted him is not truly his own
but entirely subject to another's will.
2. Submission to a government to which he has never consented
either personally or through others, and one that is not bound
by the Word of God or the laws of nature.
3. Being in a condition where, no matter what service he renders,
he will receive nothing by way of justice, but solely out of favour.
This kind of servitude is intolerable to an honourable spirit.
As a Christian, he will not subject his conscience to anyone but
reserves it to pay homage to God.
A spirit of the right kind, even though it anticipates dangers in the
cause of God, can and does courageously face them. Esther's words
reflected the bravery of her spirit, though she was a woman: "If I
perish, I perish." Yet it was the result of fasting and prayer. Indeed,
this is the way to acquire genuine courage.
Similarly, we find this spirit in the three children in the Book of
Daniel (Chapter 3). They fearlessly declared to Nebuchadnezzar: "We
are not careful to answer thee in this matter. Behold, our God, whom
we serve, is able to deliver us out of thine hand, O King. But if not, be
it known unto thee, O King, that we will not serve thy gods, nor
worship thy golden image which thou hast set up." The famous
statement by Paul also embodies this Christian valor when it was
prophesied that he would be bound in Jerusalem. Many of the saints
wept, but Paul said: "I am not only ready to be bound at Jerusalem
but to die for the name of Christ." Similarly, the expression recorded
of Ignatius in an epistle to the congregation of Trallis is famous in
this regard: "Let the fire, the gallows, the devouring of wild beasts,
the breaking of bones, the pulling asunder of my members, the
bruising or pressing of my whole body, and the torments of the devil
or hell itself come upon me, so that I may win Christ Jesus." Here
was someone who had the Spirit of the Lord of Hosts within him.
Luther also had a similar spirit when he declared that even if all the
tiles of the houses in the city of Wormes were devils, he would go
there, knowing he was called by God to bear witness to the truth.
This resoluteness of spirit manifests itself in perilous times, in a
willingness to join our brethren in challenging tasks that involve
much risk and hardship. A person with a truly courageous spirit will
not see their brethren engaged in arduous tasks and leave them to
fend for themselves. They are reluctant to abstain from involvement,
even if it means avoiding trouble for themselves. You cannot compel
such individuals to do so. To such individuals, it may be aptly said as
Moses said to the children of Gad and the children of Reuben in
Numbers 32:6: "Shall your brethren go to war, and shall ye sit here?"
Why should they face dangers and endure hardships while you sit
comfortably? You may have excuses and justifications, but I say to
you today what Moses said to them in verse 23: "If ye will not join
with your brethren, behold, ye have sinned against the Lord, and be
sure your sin will find you out."
3. A spirit of courage, the spirit of a true soldier of this Lord of
Hosts. When hardships and troubles arise, it has the strength to
endure them. As 2 Timothy 2:3 states: "Thou therefore endure
hardness as a good soldier of Jesus Christ." Many may appear
resolute before troubles arrive, but when they do, they cannot
withstand them. "Romanū est fortia pati," a saying of Mutius
Scaevola, implies that it is characteristic of Romans to endure
hardships. More accurately, it is characteristic of Christians to
endure hardships. If you are overly delicate and unable to
endure, you are not fit to be a Christian, as Tertullian stated:
"Nimis delicatus es," you are too delicate.
The eagle exemplifies the nobility of its spirit by not making noise
when hungry, unlike other birds that vocalize their hunger. Similarly,
it is not befitting a soldier to complain about cold, the lack of a meal
or two, or rough lodging, and so on.
This strength of spirit does not lead to repentance for his
engagements or actions when he encounters troubles and severe
afflictions, as it does for the cowardly spirit of a base person. An apt
Scripture to illustrate this point is Exodus 13:17, where God says He
wouldn't lead the Israelites through the land of the Philistines, which
was nearby, lest they might repent when they see war and return to
Egypt. God perceived their low and feeble spirit; even though they
suffered under Egypt's bondage, cried out for deliverance, and God
had miraculously freed them, they were quick to regret their decision
when faced with danger. They would long for Egypt again. Their
history in the wilderness confirms this, as they frequently
complained and expressed a desire to return to Egypt, especially
when informed by the spies about the formidable children of Anak
they would have to fight against. When they reached the borders of
Canaan, they were discouraged and contemplated appointing a
captain to lead them back to Egypt. These people possessed poor and
unworthy spirits. Consequently, God swore that none of them would
enter Canaan, except for Caleb and Joshua, described as men of a
different spirit. Similarly, in our time, despite previously groaning
under bondage, nearly losing our liberties, religion, and estates, with
the persecution of ministers and oppression, when God miraculously
intervened, many are now wavering. Some are longing for the past,
preferring their former state and complaining about the drumbeats,
cannon fire, and warlike noises they hear.
2. This strength of spirit supports him through the most severe
afflictions, preventing him from seeking deliverance by
forsaking God's cause or resorting to deceitful means. Just as
Paul, in Acts 16:35-37, insisted that the magistrates of Philippi
come themselves to release him from prison rather than sending
officers, he demonstrated his noble spirit by demanding an
honourable means of deliverance. Every true soldier of Christ
shares this sentiment: if God has allowed me to suffer affliction,
temptation might present a backdoor escape, but a courageous
spirit would never entertain such a thought. Instead, it insists
that the Lord personally come and free them.
Fourthly, a spirit befitting the child of this great Captain seeks to
accomplish great things for God and enjoy great blessings from Him,
even if it entails significant troubles and afflictions, rather than
settling for small, easy, and safe achievements. Sometimes God has
important, glorious blessings to bestow upon His churches, but great
difficulties must be overcome to attain them. Individuals with low
and feeble spirits deem these tasks beyond their capabilities and do
not invest much effort in them. They prefer to satisfy themselves
with smaller, simpler things that offer comfort and avoid immediate
risks. In contrast, those with a raised spirit possessing courage and
magnanimity rejoice in God's greatness. As Isaiah 13:3 expresses it:
"I have commanded my sanctified ones, I have also called my mighty
ones, even them that rejoice in my highness." When God has lofty
goals, these sanctified and mighty individuals find joy in His
greatness. This stands in contrast to the spirit of Issachar described
in Genesis 49:14-15. Issachar is likened to a strong donkey crouching
down between two burdens. He saw that rest was good and the land
was pleasant, so he bowed his shoulder to bear and became a servant
to tribute. He was unwilling to jeopardize his peace, preferring to live
in the countryside, tend to his cattle, and live quietly, even if it meant
paying high taxes and servility. He avoided disturbances and was
content with servitude. This characterised a low and base spirit, and
his descendants often displayed unworthiness and wickedness. It is
evident from the division of the land of Canaan that Issachar's
inheritance fell in Galilee (Joshua 19:18-23). Galilee was generally
looked down upon, with people questioning whether anything good
could come from there. As is often the case, the descendants of those
with servile spirits tend to be unworthy and corrupt.
Fifthly, difficulties do not discourage courageous men; they actually
invigorate their spirits. They embrace challenging tasks even more
fervently upon hearing of the difficulties involved. As Alexander once
remarked when facing great danger, "Here is periculum par animo
Alexandri," which means, "Here is danger worthy of Alexander's
spirit."
A noteworthy example of this can be found in the story of David in 1
Samuel 18. Initially, when Saul's servants suggested that David might
become the king's son-in-law, David seemed troubled and
unenthusiastic about the idea. However, when they added the
condition that he must bring back a hundred Philistine foreskins, a
task fraught with difficulty and danger, David's perspective changed.
Saul had proposed this condition as a trap, hoping that David would
be killed in the process. Nevertheless, in verse 26, when Saul's
servants presented this challenge to David, he was pleased with the
prospect of becoming the king's son-in-law under such a condition
that allowed him to display the excellence of his spirit. A base and
timid spirit would have preferred receiving such an honour without
any challenging conditions. It is said of lions that their spirits are
such that if they find prey killed by someone else, they will not touch
it. They seek to make their own kills and do something themselves,
or else they are not satisfied.
Sisthly, a spirit of courage and true valour not only has the capacity
to endure suffering, but also the willingness to do so. It is even
uplifted and glorified by sufferings, regarding them as great riches
when endured for a just cause. When we sit comfortably at home,
dining on various dishes, sleeping in soft beds with drawn curtains,
we pity the soldiers who are out in storms, lying on cold ground,
drinking water, and often going without bread. Yet their warlike
spirit surpasses these comforts; they can rejoice in their hardships as
much as we do in our abundance. They believe their lives are more
meaningful because they serve the public and have opportunities to
make a difference in their generation. In contrast, those who stay at
home, living in ease and luxury, doing nothing, appear insignificant
in comparison. True soldiers thrive in the midst of war's hardships;
they love to live and die in such conditions. The Apostle, a genuine
soldier of Christ, declared in Romans 5:2, "We glory in tribulations."
Moses esteemed "the reproach of Christ" as greater riches than all
the treasures of Egypt (Hebrews 11:27). Ignatius boldly stated that he
would rather be a martyr than a monarch. When he heard his bones
crunch between the teeth of wild beasts, he said, "Now, I begin to be
a Christian." Tertullian challenged the persecutors, stating, "Your
cruelty is our glory." Many martyrs prepared for their sufferings with
joy and gladness, much like brides preparing for their bridegrooms.
The wounds they received in Christ's cause yielded more glory than
blood; they adorned them and enhanced their beauty. They believed
it was better to lose for God than to gain for themselves. They
regarded the part of their possessions given up for a good cause as
the best part of their wealth. They considered themselves richer in
that loss than in what they retained. As Hebrews 10:34 says, "They
took joyfully the spoiling of their goods." The reason for all this is
that their spirits transcended earthly comforts; their happiness did
not depend on them. They found joy even in parting with them
because of the divine principle of holiness instilled within them.
Seventhly, a spirit of true courage has all its fears eclipsed by the fear
of God. It fears nothing except God Himself and uses the fear of God
to counteract all other fears. One person fears poverty, but I fear the
God of heaven; another fears disgrace, but I fear the God of heaven;
another fears imprisonment, but I fear the God of heaven; another
fears death, but I fear the God of heaven. It sanctifies the Lord of
Hosts and makes Him the sole object of fear and dread. Cornelius, a
soldier and centurion of the Italian band, is commended for his fear
of God in Acts 10:2. It is a peculiar commendation for a soldier to be
praised for fear, but it is specifically the fear of God. This divine fear
dispels all ignoble fears, allowing him to fear nothing else except to
be feared by his enemies.
Ninthly, he reserves all his valor for the Lord of Hosts; he has no
valor at all for sin. When it comes to sin, he is extremely cautious,
and his heart trembles at the very temptation to it and its initial
stirrings. In this regard, he may appear cowardly to the worldly.
Others may have enough spirit and courage for sin (if we can call it
courage), but none for God. This individual's valor is entirely
dedicated to God. In matters concerning himself, he is quite pliable
and exhibits little spirit. However, when it concerns God's cause, his
heart surges with resolve. This is where you can truly test him. Many
people have quick tempers and become resolute when it comes to
their own interests. If they are thwarted in their desires, they can be
quite determined, seemingly unmatched in their resolution. They
persistently pursue their goals, seemingly as if no one else possesses
such unwavering determination. However, when it comes to God's
cause, they lack such determination and courage; they are far from
being resolute and steadfast. They do not stand valiantly for the
truth, as Jeremiah mentions in Chapter 9, verse 3. Our wisdom, if we
possess any mettle or courage, lies in not squandering it on petty and
unworthy matters, such as our personal concerns. Instead, we should
reserve it for God. God may call us to tasks that require all the mettle
and courage in our hearts, even more than we currently possess.
When soldiers have only a small amount of gunpowder and fear an
enemy, they do not squander it frivolously; they keep it until it is
needed. They do not know what they might require it for. Do not be
too quick to ignite; if you face opposition, reserve the vigour and
vitality of your spirit for God's cause, for upholding His truth and
purpose.
Lastly, he would rather die honourably than live ignobly. It is the
mark of a valiant individual to either live honourably or die valiantly.
Cyrus once said, and it was a true statement, "One of the two he will
have; the world cannot hinder him." As things stand now, if we risk
our estates and lives to preserve religion and liberty for ourselves
and our posterity, God may, and we hope He will, grant us both our
lives and our faith, as well as the ability to enjoy them with comfort
and honour. Even if we were to lose our estates and lives, assuming
the worst, we would lose them honourably. The loss would be
preferable to the "enjoyment" (if we can call it that) we might have if
we risk nothing now. What will our lives be worth if we outlive our
religion and liberty? If those are gone, what value will our lives hold?
When liberty is lost, our lives will hardly be worth the consideration
of human lives, let alone Christian lives. One must be very fond of life
to desire it under such terms. We read of Anchises, the father of
Aeneas. When Aeneas offered him a chance to save his life in a way
he deemed dishonourable, Anchises responded, "God forbid that I
should outlive Troy." If Troy is destroyed, what is the worth of my
life? If we outlive our religion and liberty, will our lives be worth
picking up from the streets? Consider all these factors, and you will
see that such a spirit truly befits our relationship with the Lord of
Hosts. If we possessed such spirits, how comfortably could we
navigate our pilgrimage? We could overcome all difficulties and
opposition, emerging victorious. The world and the devil would be
reluctant to engage with us, and we would free ourselves from many
temptations. We would honour our faith and serve God abundantly,
ultimately securing an abundant entrance into the everlasting
Kingdom of our Lord and Saviour Jesus Christ. An army of such
soldiers would be the most glorious sight in the world. We read of the
sun standing still once, and it was to witness the valour of Joshua,
that brave soldier, and to illuminate his conquests. If it were to stand
still again, it would likely be to admire such a magnificent sight.
Let the contemplation of our God's glory in His name teach us to give
glory to Him for all the good we receive through armies. It all comes
from Him. Recently, He has been exceptionally gracious to our army.
He has truly revealed Himself as the Lord of Hosts in the battle at
Keynton. This was the testimony of both generals and soldiers alike:
"Never has there been less of man in such an endeavour, but never
more of God." The Lord was seen on the mount; He demonstrated
that He would not help us through sheer numbers. Instead, He
manifested His power through the Spirit descending mightily upon a
remnant, a mere fraction compared to our adversaries. When the
adversaries believed and even proclaimed that the day was theirs,
God swiftly turned the tide with His mighty hand. Oh, how free God's
grace has been to us in this! The scripture in Jeremiah 51:5 has been
fully realised for us: "Israel hath not been forsaken, nor Judah of his
God, of the Lord of Hosts." Even though our land was filled with sin
against the Holy One of Israel, the fullness of sin within us has not
diminished the fullness of grace in God towards us. The Lord is God;
the Lord is God; He is the Lord of Hosts. Holy and revered is His
name.
There have been times when the Lord has dealt differently even with
His own people. To illustrate the fullness and generosity of God's
goodness to us in preserving us from being delivered into the hands
of wicked men, I will recount instances of God's severity in this
regard towards His own people, who were just as deserving of His
mercy as we are. We must not assume that every specific case applies
only to us in a general sense. Reflecting on the severe afflictions the
Church endured in the past highlights God's goodness in preventing
such calamities among us. Thus, it cannot be said that our situation
is exactly the same as theirs.
Not long after God had delivered His people from their captivity,
fulfilling numerous gracious promises, they returned and rebuilt the
Temple and the walls of Jerusalem. There was a glorious
reformation, and the Lord's work prospered despite many significant
challenges. However, after some time, when Antiochus rose against
them, God allowed him to prevail exceedingly in his military
campaigns. In Daniel 8:9, it is written, "And out of one of them came
forth a little horn, which waxed exceeding great, toward the south,
and toward the east, and toward the pleasant land." This pleasant
land refers to Judea, which indeed was a delightful region. The word
also signifies beauty, glory, and ornament, indicating its special
status, especially since the worship of God had recently been restored
there. Yet Antiochus came against it, growing mighty for a time,
although initially, he was but a little horn. He was a younger brother
and had been a prisoner in Rome not long before. But having gained
his freedom and some authority, he unleashed his fury, particularly
against the people of God.
In verse 10, it states, "And it waxed great, even to the host of heaven;
and it cast down some of the host and of the stars to the ground, and
stamped upon them." Here, the Church is referred to as the host of
heaven. Despite the world's contempt, the Lord of Hosts regards His
Church as the host of heaven. Yet Antiochus grew great against it.
While we are fortunate to have many godly and faithful individuals in
our midst through God's mercy, we do not presume to give them the
title God gives His people: the host of heaven. Nevertheless, God
permits the enemy to prevail against this host and, in His mercy,
grants them a great deliverance. Indeed, He allows the adversary to
cast down some of the host and stars to the ground and trample upon
them. The more prominent individuals are, the more enraged he
becomes. If they are like stars in this heavenly host, and if he can
reach them, he pulls them down and tramples upon them.
Consider the fury of our adversaries against the most distinguished
ministers of our kingdom! They are furious because they cannot have
them, and if they could, what havoc would they wreak? What one
Antiochus did there, many atheists and Papists would gladly do
among us if they had the power. However, the Lord of Hosts delivers
us mercifully from them. In verse 11, Antiochus magnifies himself
even against the Prince of the Host, against the Lord of Hosts. What
tremendous rage, even against God Himself! What dreadful
blasphemies are uttered against this Prince of the Host of His people!
Although He magnifies Himself and blasphemes, He can never
prevail against the Prince of this Host. Yet for the time being, He is
allowed to take away the daily sacrifice and cast down the place of
His sanctuary. In verse 12, we read, "And an host was given him
against the daily sacrifice by reason of transgression, and it cast
down the truth to the ground, and it practised, and prospered." This
greatly troubled the people of God, as expressed in verse 13. One
saint inquires of another with hearts heavy with sorrow, "How long
shall be the vision concerning the daily sacrifice, and the
transgression of desolation, to give both the sanctuary and the host
to be trodden underfoot?"
Here, you can see that for anyone to oppose God's worship is to
oppose God Himself. Proud and malicious adversaries, especially,
aim at this. God permitted the adversary to prevail even in this
matter. God took action against His people for their transgressions,
and an army came upon them. The text even states that an army was
given to him against the daily sacrifice due to their transgressions.
Antiochus would not have been able to amass such an army had it
not been for the transgressions of God's people. God was so provoked
by their transgressions that He allowed this army to rise against
them, casting down the truth, practicing deceit, and prospering in
their efforts.
We have reason to examine our own hearts and acknowledge that
our transgressions are as great as those charged against them. Yet,
despite God's chastisement, which included raising an army against
us (many of whom were Papists and blasphemers), we have reason to
believe that they would take away the daily sacrifice, destroy much of
the sanctuary that has already been built, and cast down the truth to
the ground. However, God's infinite goodness prevails. He has not
allowed them to do so. He has turned the rage of man to His praise,
worked marvelously for us, and delivered us from their power. While
many of our brethren endure hardships, we still have the opportunity
for the daily sacrifice and the sanctuary, that is, the true worship of
God among us. The truth is preached in our congregations, upheld in
its beauty and excellence, and not cast down to the ground. They
have indeed attempted, but by God's mercy, they have not prospered.
This is the work of the Lord of Hosts, and His glorious name should
be magnified by us forever.
Furthermore, to highlight God's mercy towards us and give glory to
the Lord of Hosts, consider what the Holy Spirit says in verses 23,
24, and 25 of this eighth chapter regarding God's judgment against
His people for their sins, which He has not executed against us, as it
is evident today. When transgressors reach their full measure, a king
with a fierce countenance will arise—one of extreme boldness and
daring, a prince who will undertake reckless deeds that few rulers in
the world would dare to attempt. If any of his nobles or others come
before him and speak anything contrary to his plans, he will look at
them with a fierce countenance, revealing the extreme fierceness of
his spirit. This is why his name was changed from Epiphanes to
Epimanes due to his fierce cruelty. In addition to his fierceness, he
will be cunning and understand dark sentences. Through his wit and
subtlety, aided by those around him, he will interpret dark sayings in
such a way that many will wonder, for no one could have imagined
that such interpretations could be drawn from these passages. By
doing this, he will be able to give an appealing appearance to the
foulest things.
Moreover, his power will be mighty. God will allow him to amass
great strength, not of his own accord. As the text says, although it
may not be apparent how he could raise such power on his own, he
will
possess substantial power, whether through money,
ammunition, strength from foreign princes, or, as some believe, even
power granted by God Himself, surpassing his own abilities. If the
power against the Church is more God's than the adversary's, then
the power for the deliverance of the Church must also be attributed
more to God than to us. However, I interpret the former sense to be
the Holy Spirit's intended meaning in this passage. It follows that he
shall prosper and practice; he will not merely consult, deliberate, or
delay but take action, thereby achieving success. The word used is
"faciet," meaning he will do something. The prosperous outcome of
war often depends greatly on taking decisive action.
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Post by Admin on May 26, 2024 19:22:12 GMT -5
Alexander was asked, "How did you accomplish such great things in
so little time?" He replied, "By not neglecting any advantage." I have
come across the story of Charles, the son of Charles Duke of Anjou,
who was King of Sicily and Jerusalem. He was known as Carolus
Cunctator, meaning Charles the Delayer. However, not in the same
sense as Fabius, who was also called Cunctator and was the Shield of
Rome in his time. Fabius earned this name because he waited for
opportunities to arise, whereas Charles, on the other hand, would
delay until opportunities were lost. Antiochus was not such a
"Cunctator" who waited until opportunities were lost; he took action
and prospered. When he saw that delaying and gaining time could be
advantageous, he would seek to postpone and prolong time as much
as possible. There's a famous tale about Pompilius, who was sent by
the Senate of Rome to Antiochus to convey the Senate's message that
he must not go to Egypt. Antiochus asked for time to deliberate, but
Pompilius drew a circle around him with the staff in his hand and
told him that he must not step out of that circle until he had given a
definitive answer, either "yes" or "no." Antiochus tried to delay with
compliments, but Pompilius rejected his compliments and
demanded a swift answer, warning him of the consequences if he
didn't comply. Swift decisions can be of immense advantage in many
significant worldly matters, particularly when dealing with cunning
adversaries who seek to exploit opportunities.
The text further states that Antiochus "shall destroy wonderfully." He
shall plunder and devastate rich and fertile lands, leaving them
impoverished and miserable. Those who knew the land in its
abundance and prosperity just a few weeks earlier will be astonished
by the desolation he leaves behind. Furthermore, he shall "destroy
the mighty and the holy people," which means that even valiant and
godly individuals will fall before him. In verse 25, it is mentioned
that "through his policy, he shall cause craft to prosper in his hand."
He will employ any deceitful methods, cunning schemes, and false
strategies at his disposal to gain advantages. He shall be greatly
pleased when these tactics succeed, magnifying himself in his heart.
When he gains an advantage through false promises, protestations,
or any other means, it will please him immensely, and those around
him will seek to elevate his stature. By promoting a false sense of
peace, he shall destroy many:
1. By promising peace through peace treaties, people will assume
that all is well, and they will be caught off guard when he attacks
unexpectedly, resulting in the destruction of many.
2. By promoting a sense of peace through his apparent prosperity,
people will believe he is the better choice for safety and security,
and they will join him, contributing to his cause. They will
believe that aligning with him will protect their lands and
estates, leading to the destruction of many.
3. "In pace," as Calvin interprets it, suggests that he will withdraw
quietly and in a non-hostile manner, wearing down his
adversaries' forces through a strategy of attrition. He will gain
time and advantages while seemingly remaining quiet. Even
during this silent phase, he shall destroy many. Ultimately, he
shall "stand up against the Prince of Princes," refusing to
acknowledge the majesty and power of God. He will oppose the
ways of divine providence, even when they are against him,
blinded to the reality. Nevertheless, the text asserts that he
"shall be broken without hand," implying that God will break
him in a manner unknown to us when all other means and
human efforts fail, causing fear that everything will be ruined
and miserable.
We complain much about the hardships we endure, but our
sufferings do not compare to what the people of God, who are so dear
to Him, endured in those times. Our sins cry out for similar miseries,
but it is God's grace that preserves us from such dreadful calamities.
It is from the Lord of Hosts that we are shielded from these terrifying
evils.
Some may question whether we are in danger of suffering like the
Jews did under Antiochus. If bloodthirsty Papists and cursing,
blasphemous Cavaliers were given free rein, our miseries could soon
parallel or surpass theirs. Many of them have gathered together, and
their rage has reached alarming levels. It is solely due to the great
Lord of Hosts that they have not overwhelmed us with a deluge of the
most horrifying woes and dreadful miseries ever to befall any
Christian nation on Earth. But thanks be to the Lord, who has not
allowed us to become prey to their cruelty. Let the crown of all our
mercies, especially the great mercy in the recent battle, be placed
upon the head of this glorious Lord of Hosts. In 2 Samuel 12:27-28,
when Joab fought against Rabbah and the victory was nearly won, he
sent for David to come and take the city so that David could receive
the glory. The crown, made of gold and precious stones, would be
placed upon David's head. While God has used instruments in this
great work, and they deserve honour, let the ultimate glory be given
to the Lord of Hosts.
In a treatise by Plutarch about the evils of self-glorification, there is a
remarkable story about a man named Pytho. He had slain a
formidable enemy of the country named Cotys. While the officials
were vying to honour him, Pytho said to them, "These things some of
the gods have done; as for us, we have merely lent our hands to this
work." Indeed, the General and many of our captains and soldiers
have acted valiantly, but it is equally true that they have merely lent
their hands to this work. The Lord of Hosts has accomplished this
great feat for both them and us. If we wish to show our respect for
the General and honour him as he deserves, especially in this matter,
we should do so by speaking well of him in the presence of the Lord
of Hosts and by praying earnestly for him.
Among the Romans, it was customary to hold solemn processions for
many days after a victory, offering prayers and sacrifices to their
gods on behalf of their General. The practice was to send letters
adorned with laurel to the Senate after a victory, requesting that they
decree solemn supplications for the General. In conclusion, the glory
of this great achievement should not rest with anyone but should
pass through all to our mighty Redeemer, the Lord of Hosts. Let us
adopt the doxology of the angels from Isaiah 6:3 for today: "Holy,
holy, holy, Lord of Hosts. The whole earth is full of thy glory." May
our streets, congregations, families, and hearts be filled with the
glory of this Holy, holy, holy, Lord of Hosts.
And thus, you have had one aspect of the glory of this great name of
God explained and applied.
If you will grant me a little more time, I will provide you with a
glimpse of the other aspect of this glorious name and bring this to a
conclusion.
God is the Lord of Hosts in terms of the absolute command he holds
over all creatures. He has all creatures in heaven and on earth under
his authority, just as a General has his soldiers. The angels are his
Hosts. In Psalm 68:17, it says, "The chariots of God are twenty
thousand, even thousands of angels; the Lord is among them as in
Sinai." In Hebrew, the word "chariot" is in the singular to signify the
joint service of all the angels; they are like one chariot, even though
there are many thousands, or, as we have it here, Myriads of
thousands. Among these soldiers, there is never any mutiny; their
harmony is most blessed, and their union is firm and indissoluble. In
English, the phrase "twenty thousand, even thousands" can be
translated as "Myriads of thousands." The word "angels" used here is
not found elsewhere in Scripture in that sense. It comes from the
Hebrew word "Shanah," which means "to second" or be next to God.
They are the chief princes, the nobles of God's court, as mentioned in
Daniel 10:13 when referring to Michael as one of the chief princes.
The Seventy translates the word as "the cheerful ones" who willingly,
freely, and joyfully serve this Lord of Hosts in his wars. They derive it
from the Hebrew "Shaan," which signifies tranquillity and joy, as in
Sinai, where God was with ten thousand of his holy ones when he
gave the Law, as mentioned in Deuteronomy 33:2. Similarly, in Zion,
the angels, God's Hosts, make it as dreadful to all her enemies as
those angels who appeared on Mount Sinai made it to the people.
Daniel 10:20 mentions that an angel told Daniel he was to return to
fight with the king of Persia. God has his angels stand against the
great princes of the earth, and they go forth to fight with them, often
delivering terrible blows when least expected.
The stars in heaven are also the Hosts of God, as stated in Judges
5:20: "They fought from heaven; the stars in their courses fought
against Sisera." The waters are God's Host; they drowned Pharaoh in
the Red Sea, and in Judges 5:21, the River Kishon swept away the
mighty Host of Sisera. The winds are the Hosts of God, as mentioned
in Psalm 148, along with hail, snow, fire, vapor, beasts, and creeping
things. Livy reports that in the Battle of Cannae, the winds raised
dust in the eyes of the Romans, hindering their vision during the
fight. The locusts are also God's Hosts, as stated in Joel 2:25.
Consider the great Host God gathered against Pharaoh: frogs, flies,
lice, and caterpillars. They were all God's armies against him. God
gave commission to fire, and it burnt up Sodom; he gave commission
to the earth, and it swallowed up Korah, Dathan, and Abiram.
The main point I intend to convey through this is to reveal the glory
of God in this title of his, derived from this consideration.
1. God is glorious in this that He has an exceedingly great army.
The greatness of an army is the glory of a general. Now, God's
army, composed of His angels that surround Him, is truly
immense. In Daniel 7:10, it is said, "Thousand thousands
ministered unto him, and ten thousand times ten thousand
stood before him." Even an army of locusts, in Joel 2:25, is
called a great army. Therefore, the host of angels should be
esteemed as a truly great army.
2. His army is exceedingly strong and powerful. This, too, is a
source of glory for a general. God, by sending just one of His
captains from heaven, was able to slay one hundred and eighty
four thousand of Sennacherib's forces in a single night, as
recorded in 2 Kings 19:35.
3. He has multitudes of armies. It is the glory of a great prince to
have many armies in the field at once, one in one place, another
in another place, thus encircling his adversaries with multiple
armies. The Lord of Hosts has armies in the heavens, armies in
the air, armies in the seas, and armies on the earth, dispersed in
every country. The whole world is filled with the multitudes of
the Lord's armies.
4. All these armies of the Lord are always ready. They are prepared
armies, always on standby, ready to act upon receiving the word.
They are in battle array, perpetually armed and prepared to
execute the will of their general. No prince or commander can
claim to have their armies constantly ready; often, when they
have need of them, much time is wasted in assembling troops
and providing them with arms.
5. God's armies unfailingly achieve His intentions. They always
prosper in their battles and are never defeated, accomplishing
precisely what God sends them for. Psalm 148:8 states, "Fire,
hail, snow, vapour, stormy wind, fulfilling his word." Many
mariners may neglect to fulfil God's word, but when God has
them at sea, He sends stormy winds, and they fulfil His word
upon them. Psalm 103:21 says, "Bless ye the Lord, ye his angels
that excel in strength, that do his commandments, hearkening
unto the voice of his word." Many people, who consider
themselves great, often act as if they are above God's
commandments. In contrast, the angels that excel in strength
obey His commandments, attentively listening to hear what God
has to command them and readily obeying. This applies to all of
God's hosts, for as it follows in verse 21, "Bless ye the Lord, all ye
his hosts, ye ministers of his that do his pleasure." They are ever
ready to serve their Lord, even to the point of self-sacrifice. The
command of a general in an army is potent; he can prevent his
army from engaging in pillage if he chooses. Plutarch, in the life
of Pompey, recounts an incident where Pompey, upon learning
that his soldiers were unjustly committing acts of violence, had
all their swords sealed with his seal, making it so that no one
dared to break the seal without permission. He did more than
simply command them not to pillage; he exercised control over
their weaponry.
6. Moreover, God compels His enemies to fight for Him and can
turn their weapons against themselves, a power beyond that of
all other captains and generals in the world. Sozomen and
Nicephorus recount a great work of God in the defence of the
righteous Emperor Theodosius, where a mighty wind caused the
arrows of his enemies to be redirected upon themselves.
Claudian also mentions this event, saying, "Oh, thou beloved of
God, for whom even the skies and the wind fight!" There are no
creatures other than devils and humans that willingly and
faithfully fight for God. Even these, God can compel to fight for
Him, whether they desire to or not, even when they appear to be
fighting against Him. Just as many people who claim to defy the
devil are still his slaves and do his bidding, many whose hearts
and actions oppose God are used by God to fight for Him and
accomplish His purposes.
7. The glory of God's infinite wisdom is evident in all His armies,
as He places them in perfect order and guides them to maintain
their ranks consistently. If we could perceive the order and
radiant wisdom within it, we would be astounded by its
brilliance. In Joel 2:7, it is said of the locusts, "They shall march
every one in his ways, and they shall not break their ranks;
neither shall one thrust another; they shall walk every one in his
path." Organising and guiding such vast multitudes of armies is
infinitely beyond the skill of any earthly commander. When
David meditated on the glory of God in His works, as seen in
Psalm 104:24, he couldn't contain his awe and exclaimed, "O
Lord, how manifold are thy works! in wisdom hast thou made
them all: the earth is full of thy riches." Let our thoughts be
lifted when we contemplate the riches of God's wisdom
displayed in the marshalling of all His armies. Certainly, if we
were to delve into this and let our minds dwell upon it, it would
dispel our atheistic thoughts. How could anyone deny the
existence of God when such admirable art and skill is evident,
even in the works of nature, which they themselves do not
comprehend? If a person were to witness a vast army marching
in perfect order, could they genuinely believe that these soldiers
fell into this formation purely by chance as they gathered
together? It would surely convince them that skilled
commanders had orchestrated this military precision. Similarly,
the same conviction of a wise God must be established when we
consider the order in which all creatures are arranged.
8. God sustains all these armies daily at His own expense, a
practice that He has maintained since the beginning of the
world. They rely entirely on Him, yet they do not burden Him in
the slightest. He remains as rich as ever, with the capacity to
support them all, and even many thousands more if He so
desires. Surely, this is a great God.
9. God is capable of imbuing even the tiniest creature with as much
power as He pleases, elevating it above its natural abilities, so
that even the weakest and most insignificant creature can
become irresistible. This is why God has often used humble
means to humble the power, arrogance, and pride of the mighty
of the Earth. Consider how Pharaoh was struck with terror by
something as inconsequential as flies. It is noteworthy that, after
the plague of hail, Pharaoh only promised to let Israel go
(Exodus 9:28), but when confronted with God's army of flies, he
urgently ordered their release (Exodus 10:8). However, the most
striking example of this is found in Joel 2:2, where God speaks
in high terms of His mighty army. In truth, this "mighty army"
was composed of locusts and caterpillars. In verse 2, He calls the
day of their arrival "a day of darkness, of gloominess, a day of
thick darkness." He refers to them as "a great people and a
strong" in verse 3, adding, "there hath not been ever the like."
Verse 3 continues, "A fire devoureth before them, and behind
them a flame burneth; the land is as the garden of Eden before
them, and behind them a desolate wilderness, yea, and nothing
shall escape them." In verse 4, God describes them further: "The
appearance of them is as the appearance of horses, and as
horsemen, so shall they run. Like the noise of chariots on the
tops of mountains shall they leap, like the noise of a flame of fire
that devoureth the stubble, as a strong people set in battle
array." Some interpret these verses to refer to the Babylonians,
but upon closer examination, it becomes clear that they are
describing locusts and caterpillars. Therefore, the expressions
used here are metaphorical throughout: "as horses," "as a strong
people in battle array." In verse 6, it is foretold that "Before their
face the people shall be much pained: all faces shall gather
blackness." Even those with audacious and brazen foreheads in
their wickedness, those who did not fear the mighty God, will
tremble before the locusts. God will instill such terror in these
seemingly insignificant creatures that all faces shall grow dark
with fear, appearing swarthy from dread. Verse 7 continues,
"They shall run like mighty men, they shall climb the wall like
men of war," and in verse 8, it is said that "when they shall fall
upon the sword, they shall not be wounded. They shall run to
and fro in the city, they shall climb up upon the houses, and
enter in at the windows." Furthermore, verse 10 foretells, "The
earth shall quake before them, the heavens shall tremble; the
sun and the moon shall be dark, and the stars shall withdraw
their shining." Such terror shall accompany them that it will
seem as though the sun and moon have lost all their light, as if
earthquakes are occurring wherever they go. Verse 11 adds, "And
the Lord shall utter his voice before his army," just as
commanders speak with authority before their armies. The Lord
takes pride in leading such an army, for, as the verse continues,
"his camp is very great and strong that executeth his word: for
the day of the Lord is great and very terrible; and who can abide
it?" All of this refers to the army of locusts and worms, as
indicated in verse 25: "And I will restore to you the years that
the locust hath eaten, the cankerworm, and the caterpillar, and
the palmerworm, my great army which I sent among you." If
God can elevate locusts and worms to such a terrifying army,
then how much more terrifying can He make all His other great
hosts? Surely, this God is a glorious Lord of hosts.
10. This great General is the source of strength for all His armies,
and He possesses infinite strength within Himself alone,
surpassing the power of all His armies in heaven and on earth.
The power of His hosts is but a fraction of the power He imparts
to them. In contrast, among humans, the strength of a captain or
general relies on the soldiers in the army, not the other way
around. While their wisdom and courage are invaluable, their
strength is vested in the army. If the soldiers abandon them or
falter, what can the general do? However, with God, it is
different. He provides all the strength, sustains it, blesses it, and
it operates only through the power of His might. If all the forces
of His creation were combined into one, God still possesses
infinitely more power within Himself, and He can accomplish
infinitely more through His word alone in an instant than they
can achieve as long as the world endures. How great indeed is
this God, this Lord of hosts!
To summarise briefly:
1. Who wouldn't fear this God, then? As stated in Job 13:11, "Shall
not his excellency make you afraid?" A significant portion of His
excellence lies in His name; it should instill a reverential fear in
our hearts. Psalm 76:4 declares, "Thou art more glorious and
excellent than the mountains of prey. The stout-hearted are
spoiled: At thy rebuke O God of Jacob, the chariot and the horse
are cast into a dead sleep." Consequently, verse 7 concludes,
"Thou, even thou art to be feared, and who may stand in thy
sight when once thou art angry?"
2. Therefore, it is undoubtedly wise to be on God's side, to align
with His party. This is the strongest side and will certainly
emerge victorious. It is safest and most honourable to unite with
the Lord. Recall Christ's words to His disciples for
encouragement against fear: "I could pray to my Father, and he
would send me twelve Legions of Angels." In Psalm 27, David,
though alone, considers himself safe with the Lord of Hosts. He
declares, "Though an Host shall encamp against me, my heart
should not fear; Though War should rise against me, in this will
I be confident" (verse 3). In what? Verse 1 provides the answer:
"That the Lord is his light, his salvation, and the strength of his
life." If we are with the Lord, we can be certain that we will have
more with us than against us. 2 Chronicles 32:7-8 affirms this
truth: "Be strong and courageous, be not afraid nor dismayed for
the King of Assyria, nor for all the multitude that is with him: for
there be more with us than with him. With him is an arm of
flesh, but with us is the Lord our God, to help us, and to fight
our battles." The people rested upon Hezekiah's words. Here,
faith finds a firm foundation. If we contemplate God solely in
His role as the Lord of Hosts, we need never fear a shortage of
soldiers, for all creatures in heaven and earth are His trained,
armed soldiers, and He Himself is infinite. How fortunate we
would be if, in all our difficulties, we could exercise faith in the
Lord of Hosts, considering Him in this light!
Now, you may wonder, "This Lord of Hosts is indeed a suitable
object of faith, but haven't we greatly provoked Him to come against
us? Are we not fearful that He is now manifesting His wrath?"
I will give you one text of Scripture in such a case as this when your
provocations of Him weigh heavily upon you. It is as sweet, full, and
encouraging as any I know. Zechariah 1:17. The Lord had declared in
the beginning of the chapter that He had been sorely displeased with
their fathers (verse 2). It becomes evident from verses 3 and 4 that
they were no better than their fathers. In verse 12, it is mentioned
that the Lord of Hosts had been indignant with Jerusalem for
seventy years. So, even at that present moment when the Prophet
addressed them, it seemed that God's indignation was evident
against them. However, to break their hearts and elevate their faith,
observe what a gracious promise comes to them, even now, in verse
17: "Cry yet, saying, Thus saith the Lord of Hosts, My cities through
prosperity (or through good, as the word is in Hebrew) shall yet be
spread abroad, and the Lord shall yet comfort Zion, and shall yet
choose Jerusalem." Notice that there are four "yets" in this verse, and
they are very gracious: "Cry yet," "shall yet be spread," "shall yet
comfort," and "shall yet choose Jerusalem." All these blessings are
bestowed by the Lord of Hosts, even though He was sorely displeased
and provoked to indignation. We have sinned—cry yet. We have
provoked wrath—shall yet be spread. We are miserable wretched
creatures—shall yet comfort. We are unworthy—shall yet choose. Oh,
the free grace of our God to His people! Troubled, distressed soul,
look up to Him, as He reveals Himself through this glorious name.
Cry out to Him using this name: "Lord, You command Angels,
heavens, earth, and seas. Now let Your power work for the good of
my soul. Give a heavenly command to this disordered heart of mine
to yield and submit to You, to these lusts that rise against You, so
that they may be subdued and even destroyed. Lord, in any
difficulties we find ourselves in, let us not be discouraged. We may
not see how Antichrist will be brought down, but Revelation 18:8
says, 'Her plagues shall come in one day, death, and mourning, and
famine; and she shall be utterly burned with fire: for strong is the
Lord God who judgeth her.'"
Furthermore, it is most honourable to align with, to be under this
General. Soldiers often boast of the power, greatness, and
magnificence of their General and consider it an honour. The people
of God have infinite reason to boast about the Lord of Hosts, under
whose banners they fight. He is their praise and glory. Psalm 148
shows God gloriously surrounded by His Hosts. The conclusion in
verse 14 reads: "He also exalteth the horn of his people, the praise of
all his saints; even of the children of Israel, a people near unto him.
Praise ye the Lord." This means that He not only serves as the object
of praise for His saints, but also His saints take pride and honour in
serving under such a Commander. There are two Captains in the
world under whose command all people serve: the Lord of Hosts and
the Devil. The Devil also has his armies fighting for him, including
the Dragon and his Angels. All wicked individuals are under his
command and fight for him. His primary lieutenant is Antichrist. It
is no dishonour to abandon these commanders and seek refuge
under the banners of the Lord of Hosts.
Let us honour the Lord of Hosts by being willing to be placed
wherever He pleases, by accepting any rank or position He appoints,
and by holding our positions steadfastly. If God places us in the
forefront where the battle rages hottest, let us not complain. The
greater the struggle, the greater the reward. We must not choose our
own positions. Unlike the angels, all other creatures are passive to
the work of the Lord in ordering them. We should be active in freely
surrendering ourselves to His orders, be content with them, and
maintain our ranks. It is easy to maintain rank while marching, but
not so when the battle begins.
Finally, how awe-inspiring must this glorious name of God be to all
ungodly individuals who persist in enmity against such a God? Isaiah
45:9 declares, "Woe unto him that striveth with his Maker! Let the
potsherd strive with the potsherds of the earth." How greatly
indignant must God be toward those who dare to resist such a
glorious Majesty? God can merely speak to any part of your body,
and it will cause you to cry out in anguish and agony. Your life will
become more bitter than death. God can give a command to the next
morsel of bread, and it will choke you and send you down to hell.
God Himself is against you; He opposes you in all His attributes. The
sharp edge of His infinite justice is aimed at your heart. All of God's
creatures are armed and ready to act against you, and they would
attack you if God but gave the command. The angels are prepared,
saying, "Lord, shall one of us go and remove that wretch who dares
to blaspheme Your name, to raise himself against You?" It's like what
Abishai said to David in 2 Samuel 16:9: "Why should this dead dog
curse my Lord the King? Let me go and take off his head." The air
asks, "Lord, shall I convey infection into his body and poison him?"
The water asks, "Shall I stop his breath?" The fire asks, "Shall I seize
and burn him?" The earth asks, "Shall I open up and swallow him?"
The beasts of the field ask, "Shall we run upon him and tear him?"
Your food and drink ask, "Shall we choke him or harm him?" You are
surrounded by God's hosts on every side, just as in 1 Chronicles 13:14
when Judah looked back and saw the battle in front and behind, and
they cried to the Lord. Look around, O distressed soul, and see the
hosts of the Lord before and behind you, and cry to the Lord. Surely
there is no creature near you that you shouldn't regard with a
trembling heart; you never know if it might be sent by God to cut you
off and take you to your own place. Without doubt, some creature or
another will soon come upon you and be an instrument of God's
wrath if not prevented by your repentance. When God awakens a
guilty conscience, every creature becomes terrifying to it, and the
wrath of God is seen in the face of every creature. Cain cried out,
"Everyone that meets me will kill me." Why? Who was there in the
world to kill him? Not many besides his father and mother, yet he
thought everyone would kill him, especially if it was some
extraordinary work of God in the heavens, seas, or elsewhere, such as
extreme thunderstorms and tempests. How terrifying such things are
to a conscience like Caligula's and others! The prophet Elisha prayed
to God to open his servant's eyes to see God's hosts around them to
deliver them from fear. My prayer is that God would open your eyes
so that you may see God's hosts surrounding you, causing you to
fear. If your eyes were open, it would be like what happened to those
who came against Elisha; when their eyes were opened, they found
themselves surrounded by enemies in Samaria. Certainly, as long as
God is your enemy, all creatures in heaven and earth are your
enemies. Therefore, consider how powerless you are to oppose this
glorious God. Lay down your weapons of enmity, lament your
desperate folly, and make it your highest priority in the world to
reconcile with Him. God still offers you mercy, just as Alexander did
to those he waged war against while the lamp was still burning. If
they waited until it went out, only bloodshed was expected. The lamp
of your life is still burning; come in so that your soul may live. There
is no resisting this God; He will receive glory from you despite your
heart
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