The Duty and Interest of a People to Sanctify the Lord of Hosts

A true Copy of Record, Examined by GEORGE WYLLYS, Sec'ry.

An Election SERMON.

Sanctify the LORD of hosts himself, and let him be your fear, and let him be your dread.

THE words chosen as the theme of the ensuing discourse, come recommended to us at this day of tribulation, as the direction given to the suffering Jews, to support their minds under the terror and troubles of persecutors, while they suffered for righteousness sake: But their pertinence in this day of war, may appear from their connexion with the scripture history which gives occasion to them; which therefore I beg leave to narrate; not, my hearers, because you are ignorant of it, but because a fresh remembrance of it gives me an advantage in laying out my plan.

AHAZ, at the time of this prophecy, was king of Judah, as Pekah, son of Remaliah, was of Israel; the capital of whose kingdom was Samaria. Upon the throne of Syria was Rezin, whose metropolis was Damascus. There was also Assyria upon the river Euphrates, with a powerful monarch then on the throne.

REZIN and Pekah entered into a confederacy, against the king of Judah, to dethrone him, and set up in his room the son of Tabeal. The news of this confederacy occasioned great fear to the house of David. The LORD therefore ordered the prophet Isaiah to go forth p. 6with his son Shear-Jashab, (whose name signified a remnant shall return) to meet Ahaz, and say to him,

take heed and be quiet; fear not, neither be faint hearted;

and to assure him, that the evil counsel which Syria and Samaria had taken against him, should not come to pass; but that within three score and five years, Ephraim, i. e. Samaria should be broken, that it should not be a people.—However, their belief of this was required, as a condition of fulfilment,

if ye will not believe, surely ye shall not be established.

The LORD moreover commanded Ahaz to ask a sign; but he, accounting this a tempting the LORD, refused. GOD, after rebuking him, gave this sign,

Behold a virgin shall conceive and bear a son, and shall call his name Immanuel —For before the child shall know to refuse the evil and chuse the good, the land that thou abhorest shall be forsaken of both her kings.

p. 6That is the child Shear-Jashub, says Mr. Henry.

"MOREOVER, the LORD" commanded the prophet to

take a great roll, and write in it with a man's pen, concerning Mahar-shalal-hash-baz,

perhaps to enrol his name as one promised by GOD to him: whereupon

he went in unto the prophetess, i. e. his wife, and she conceived and bear a son,

and the LORD commanded him to "call his name Maharshalal-hash-baz," i. e. make speed to the spoil, or hasten to the prey. Whence the prophet says,

Behold, I and the children whom the LORD hath given me, are for signs and for wonders in Israel.

This promise is also added,

For before the child shall have knowledge to cry, My father and my mother, the riches of Damascus, and the spoil of Samaria shall be taken away before the king of Assyria.

It is worthy of notice, that some in the kingdom of Judah, which was the most righteous and equitable government then on earth, were uneasy under it, and desirous of being under p. 7Rezin and Pekah, which is elegantly expressed,

For as much as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son,

&c. whence, it is evidently no uncommon thing, for persons to be uneasy, under the most mild and righteous government, which the GOD of heaven hath established.

WHEN the king of Judah, and his nobles heard of this league between Rezin and Remaliah's son, they were all so fast, for entering into a confederacy with some power to assist them, which was disagreable to to the LORD of hosts; for he would have his people have their dependence upon him, and look to him for salvation. The prophet was therefore instructed of GOD, to divert them from a confederacy. He therefore represents the alliance of Syria and Samaria, and the futility of their league, v. 9, 10, and lays before them the instruction GOD gave him respecting that affair;

For the LORD spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not A confederacy to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid.

p. 7GOD impressed his mind fully—made him strong against the prejudices of the people who at that day, seemed to think of no other way of deliverance, but by confronting force with force. The way of that people which GOD would not have him walk in, was also a sinful fear, to the neglect of a religious dependance upon GOD's almighty arm for salvation. They neglected repentance and reformation, and were about to guard themselves against distressing fear, by a confederacy. Our text points out to us the will of GOD at such a time. "Sanctify the LORD OF HOSTS himself," &c.

IN a time of eminent danger, when multitudes combine against the people of GOD, instead of mitigating p. 8their fear by a confederacy, it is their duty and interest to sanctify the LORD of hosts himself, and make him their fear, and dread. [The preacher means to handle the subject theologically, not politically, and thinks it proper to enter this caveat, lest any might suspect an innuendo from his use of the word confederacy.]

THIS subject may naturally be considered in two parts.

I. To show wherein this sanctification of the LORD of Hosts consists.

II. THAT it is the duty and interest of GOD's people, thus to sanctify him in such a time of danger.

AS it was the distressing fear of an invasion, that occasioned this direction, which GOD would cure by turning this passion to its true object: suffer me to remark a word upon it in this place.