done And upon the sight of that and hearing the occasion of it the people were amazed and said Never was such a thing done or seen since the people of Israel came out of the Land of Egypt Wherefore all the People even from Dan to Beersheba thâ—y all assembled to consult what should be done in the 20. chap. they resolved to go against the City of Gibeah in the 11. verse the text saith All the people were gathered together against the City as one man and in the 13. verse they required those Delinquents to be delivered up to them Now those Children of Belial they stood it out and would not deliver them up yea and they got the Benjamites to joyn with them twenty six thousand Armed men to joyn with them to stand in defence of these notorious Delinquents they got up an Army which one would not have thought that among the People God there should have been gotten up an Army to have defended such notorious villains as those were yet they did but the people of Israel joyned all together and were resolved that they would have such notorious wickedness to be punished there was four hundred thousand joyned together Now in the 18. verse they asked counsel of God what they should do God gave them leave to go and bid that Judah should go up first so they went to require these Delinquents and went up against them but the Benjamites the first day got the victory and slew two and twenty thousand men Upon that the Children of Israel went up to God again and wept before the Lord and God gave them leave to go again they went the Benjamites came out again slew eighteen thousand more of them These wicked Malignants got the Victory two daies and slew fourty thousand of the Children of Israel that went not only by Gods leave but by his sending and yet for two daies together they fel before those wicked and vile wretches but yet afterwards they went and wept and fasted they knew that their cause could not but be good and they were resolved they would go to God again and humble their souls before God and fast and pray and then they overthrew those wicked Bonjamites and these of Gibeah and whereas there were twenty six thousand came out against them there was twenty and five thousand and an hundred men slain by the sword and the City of Gibeah was burnt with fire so God executed wrath upon them at length This is the story that the Prophet hath reference to Now these men are wicked as in the daies of Gibeah look how it was in the daies of Gibeah so now it is there 's many remarkable things to be observed from that story in reference to this which the Prophet doth quote it for the story in general was thus That they stood out to defend wicked ones so as they did it doth concern us fully in our times and our wars are almost the very same now as then they were for what is the main cause of our War but to fetch Delinquents to the execution of Justice and who would have thought that such Delinquents whose burdens we groaned under in former times and we accounted the great evil of the times that these should find an Army to defend them Yet perhaps sometimes we may be overcome by them and they may for a while prevail but let us fast before God and humble our selves more throughly and certainly God will own his Cause in time as there he did But particularly from the story first observe That when we make use of men as a shelter and to seek protection from them if they shall deal vilely with us and accuse us and make a prey upon us this is a most abominable and cursed wickedness in the eyes of God This Levite came from Jebus and would not lodg with them but to Gibeah thinking to have had protection there and yet these deal vily Doth any man put himself under any of you for protection and do you deal falsely Oh! this is an abominable thing in the eyes of God Secondly That sometimes we may meet with worse usage from such who profess Religion and more strictness in their waies than from those who outwardly are further off from profession It may be if they had gone to Jebus they would not have met with such ill usage as they did when they came to Gibeah sometimes it is so that they that make profession of Religion they are guilty of more ill usage to the servants of God than others that are prophane and ungodly or of another Religion Oh! let men take heed of this how they behave themselves towards their Brethren that they may not have cause to say Lord were we among the Indians or among some moderate Papists or under some of the Prelates again we should not find such hard usage as we do from some of our Brethren who profess thy Name and seek Reformation this were a sad thing I say if ever there should be cause for the Servants of God to make their moans to Heaven and cry to God God forbid Thirdly Whereas Israel thought themselves holy and devout for God in the multitude of their sacrifices and their devotion and their services that they tendered up to God yet God looks upon them as filthy and wicked as the men of Gibeah were that committed sodomy and such kind of filthiness saith God You have corrupted your selves as in the daies of Gibeah whatsoever your fair shews are and your sacrifices be that you offer yet you are lookt upon as thus vile and abominable before God From whence therefore the Note may be That men may have very fair shews in the Worship of God and do that which may seem to be much for the honor of God and yet God looking with other eyes than men do God may behold them as filthy abominable and loathsom in his sight God will not be put off with words of Reformation and the Service of God for men may have such base ends in it and may mix so much of themselves to corrupt the right way of God and to keep out the right service of God with shews of serving him that this may make them and their services to be as odious to God as the most filthy thing in the world that 's the cleer and plain Note from thence We do not reade of such abominable filthiness of body as was in the daies of Gibeah but because of the corruptions of Gods Worship that they carried fairly yet the Lord lookt upon it as filthy as that was in the daies of Gibeah Fourthly For men after wickedness is committed to stand impudently and boldly in the defence of it and to be so far from the acknowledgment of their sin as they will rather venture desperately the undoing of themselves than they will come in to acknowledg or let Justice have its course this is an
the daies they slew fourty thousand now having the first day this did hearten them yea they had the day the second time and that made them stout in their way Success will make men stand it out in their wickedness God manie times gives success on purpose to harden the hearts of men that they may stand it out unto their ruin for so it proved to the Benjamites Be not troubled at the success of Adversaries God gives them success to harden their hearts to stand it out that they may be ruined at last Or if you take it for the men of Israel There they stood I find abundance of strange apprehensions of Interpreters and variety about this and it would cost one a great deal of time the opening of this Verse to compose but the several Interpretations that men have upon this Text but I 'le only give you what I think may be the scope of the holy Ghost or at least what may be fairly hinted from the words The men of Israel stood That is according to some when they saw in their battel at Gibeah they did not prevail at first they saw their brethren stood out stoutly and they lost so many thousand men upon this they were at a stand There they stood they knew not what in the world to do to think that so good a Cause and a work that they had warrant from God to do yet they should have such ill success there they stood Men had need be very well grounded in a good Cause when they meet with much difficulty I beleeve since this Cause that we have been about in England hath bin begun many through unbeleef and cowardize have bin at a stand they stood and knew not which way to go Lord is this the Cause of God is this the Truth of God what to have such ill success Many are lost in their spirits only by success Or thus There they stood that is Though they were at a stand and somewhat troubled yet they persisted in their work notwithstanding any difficulties they met withall they would not fly off but there they stood to it they were resolved whatever ill success they had to go on in the work that God had call'd them to The battel in Gibeah against the children of iniquity did not overtake them When they did fight against the children of iniquity yet this battel did not overtake them to wit the Benjamites not the first day nor the second day but they were foil'd twice Though I know others do give other Interpretations of this word yet this seems to be more genuine But why doth the Prophet bring it in here The men of Israel to whom Hosea did prophesie might say You tell us that our sin is as in the daies of Gibeah yea but may we have the first day and the second day we hope we shall do well enough Nay saith the Prophet your sin is worse you may not think that your case is so good as the Benjamites the Battel did not overtake them but it shall overtake you and upon this ground the Prophet brings in this that the Battel did not overtake them granting that which they would object yet so as it should not make for them but to take away their hopes to escape And thus you have the meaning The Observations are First That the children of iniquity may escape once and again Though men be children of iniquity yet the Battel may not overtake them It 's as famous a story to take away the seeming success in an ill cause and disappointment in a good Cause as any I know in all the Book of God it did not overtake them at first Gods wrath follows many men in this world and yet for a long time overtakes them not but God calls it back Psal 78. 38. He being full of compassion forgave their iniquity and destroyed them not yea many a time turned he his anger away and did not stir up all his wrath But at length Gods wrath overtakes men In Zach. 1. 6. Did not my words take hold upon your fathers I sent out my threatning words and you escaped a long time but at length my word catcht hold of them As the Dog that follows the Hare barking a great while but at length he overtakes it and ceases upon it and tears it So did not my Word take hold upon your forefathers Calvin he gives another Interpretation of these words and some other Notes upon it but I think that this is the main and Genuine scope of them VER 10. It is in my desire that I should chastise them IT is in my desire God speaks here as one that hath forborn a long time and now longs to satisfie himself Tremelius upon the place notes that the form of the word for chastising here it is unusual because saith he perhaps God would express some more than ordinary way of punishing them And Luther renders it Exceeding desirously will I chastise them It is in my will to chastise them Oh! blessed God do not we find in thy Word that the Works of thy Justice are said to be thy strange Works and that thou art not willing to grieve the children of men that mercy pleases thee but where do we ever find that Justice was so pleasing to thee It 's true though at first God seems to forbear the execution of Justice as a thing he hath no mind to yet if sin be continued in in a stubborn way now God desires it as a thing that there 's nothing more pleasing to him He is burdened with mens sins and desires to bring punishments upon them as a man under a great burden desires to be eased In Isa 1. Oh! I will ease me of mine Adversaries And in Ezek. 5. 13. you shall find there that God in threatning of wrath saith that he would do thus and thus and he would be comforted and in Prov. 1. he laughs at the destruction of wicked men it 's a thing that rejoyces him at the very heart And in the Revelations the wrath of God is call'd the wine of his wrath because he takes so much pleasure in the execution of it 1. Gods Justice is God himself as well as any other Attribute 2. God he doth delight to vindicate his honor therefore the word that is for Chastisement it signifies somtimes the vindication of a mans honor the honor of God is dear to him Your peace and comforts may be dear to you I but my honor is more dear to me 3. In Chastisements God fulfils his Word the Word of God would be slighted contemn'd else Now this pleases me therfore to chastise them to fulfil my Word upon them Oh! the fearful evil of sin that brings the creature into such a condition as Gods heart is delighted in every evil that sinful creatures suffer this must needs be a sad condition indeed
then it were another matter but now considering they have enough in them to make them subjects of Gods wrath God may take advantage the rather because of thy sin and therefore take heed ane especially take heed to Gods Worship for we do not find in Scripture where any children are so threatned as the children of Idolaters are And then a further Note is this That the Judgments of God neer to us should awaken us we should think Why may it not be upon our selves This was a heavy Judgment of God upon some City neer and God would awaken them Oh! what have we heard hath been upon our Brethren in other parts and we have been sottish and not sensible of it because iâ— hath not just come upon our Gates the Lord expects when we hear of any dreadful evil upon others that we should tremble and fear before him And then one thing further note from hence As Shalman spoiled Beth-arbel The word that is here Shalman it signifies the name of one that is peaceable one that is peaceable and yet he shall exercise his cruelty so as to dash the Mother upon her Children this is not one that bears cruelty in his name not a Tyger but a Shalman a peaceable man as his name carries it and yet thus cruel when he comes to have power Oh! men who have peace in their names and peace in their mouths and peace in 〈◊〉 yet when they come to have power often times are very cruel We were like to have found it so if our adversaries should have prevailed especially this Citie might have been made a Beth-arbel Mothers dashed upon their Children It 's true when the adversaries did prevail in any place they did not do so but it was not through any ingenuity or pity but out of fear but had they gotten the day then we might have expected even dashing of the Mother against the children VER 15. So shall Bethel do unto you because of your great wickedness SO shall Bethel What shall Bethel rise up against the rest of the ten Tribes and come and destroy Mother and Children together That 's not the meaning But Bethel shall do it that is Bethel is the Cause of this that dreadful slaughter that is like to be among you it shall come from Bethel Who would ever have thought that Oh my Brethren Miserable Judgments do many times arise from causes we 〈◊〉 think of that 's the Note from thence I say miserable Judgments do many times arise from causes we little think of From Bethel there should come this slaughter and dreadful blood-shed And as that Note more generally so more particularly this That from places of Idolatry comes the greatest evils to Kingdoms As 't is very observable on the contrary from the places of Gods Worship comes the greatest good so from places of Idolatry the greatest evil In Psal 76. 2 3. In Salem is his Tabernacle and his dwelling place iâ— Zion There brake he the Arrows of the Bâ—◠〈◊〉 Shield and the Sword and the Battel Did God break them there Was there a Fight in Zion and in Salem No that 's not the meaning but in Zion and Salem where Gods Tabernacle was those Servants of God that were worshiping of God in Jerusalem and in Zion and praying to God they got the Victory so we may say that such a place that was fasting and praying in the time of our battels there God brake the Arrow and the Bow in that place where they were praying and seeking God it was in Salem and Zion Where the true worship of God is from thence comes the good of a Kingdom And so in Isa 31. 9. Whose fire is in Zion and whose furnace is in Jerusalem The Lord is there threatning the Enemies of his people and he saith That his fire is in Zion and his furnace is in Jerusalem there God hath his furnace and from thence it shall go to destroy the adversaries And so on the contrary where Idolatry is set up and false worship maintained from thence comes evils and miseries upon us Because of your great wickedness The word is Because of the wickedness of your wickedness so the Hebrews express the suparlative degree by a genetive case the evil of the evil the wickedness of the wickedness From whence observe Other sins are great sins but this of false worship indeed is THE great sin that God is provoked against a people for Whence let us not make light account of the Worship of God for how little soever Gods Worship is in our eyes yet it is a great matter in Gods eyes and though you think that the sins against God in the matter of his Worship be but small yet God saith it is the great wickedness it is the wickedness of wickedness And great wickedness it may be call'd not only in respect of the nature of it but from many aggravations and long continuance in it notwithstanding all their means You may Note further from hence God takes notice not only of mens sins but of the aggravation of their sins Oh! let us do thus do not only look upon your sins and acknowledg your selves to be sinners but look upon the Aggravations of your sins Oh! this sin committed against so many Mercies so many Prayers and Resolutions and Vows and Covenants and so many Deliverances that I have had labor to lay the Aggravations of your sins upon your hearts and this is the way to humble your hearts before the Lord. Indeed the Saints of God they need not seek to excuse their sins be not afraid to lay the aggravations of sin upon your own hearts according to what great aggravations there may be Greaten your wickedness before the Lord do not so as ordinarily people do to extenuate your sins for if there be any extenuation that possibly can be Jesus Christ will find out that in his pleading Christ is your advocate who sits at the right hand of the Father and it is his work to plead your cause and therefore if there can be any thing to extenuate a sin he will do it you know that when he was here in this world when his Disciples did offend very much in that sleepiness of theirs that when Christ was to suffer they could not watch with him one hour that sin might have been aggravated with abundance of circumstances but saith Christ The flesh is weak but the spirit is willing he falls to extenuate and excuse Now that which Christ did there he wil be ready to do in Heaven for thou that art a Saint And then further According to greatness of sins so is the greatness of wrath great wickedness and great wrath they go together and therefore according to the greatness of sins should the greatness of our humiliation be For so it is said of Manasses That he humbled himself greatly and in Lament 1. 20. where the
Expos Obs 1. Ps 78. 38 Zach. 1. 6. simile Calvin in loc pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à A communi regula discedit fortasse voluit inusitatum inuere castigationis modum insolitâ verbi forma Tremel * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In desiderio meo castigabo eos Valde cupidè eos castigabo So Luther See Buxtorf Lexic Heh in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 1. Ezek. 5. 13. 15. Prov. 1. Rev. 14. 10. explicated Reas 1. Use Use of admonition to those in whose will it is to sin 1 Pet. 1. 6. Expos 1. Expos 2. of the former part of the Verse * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Iuxta desiderium meum corripiam eos vulg Oecolampad in loc Obs We may not chuse our sin and our rod too The Text very difficult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vincire eos in duobus aut succis aut pecatis aut occulis aut fontibus scribetur per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legitur à masorethis per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sulci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquitates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fontes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Buxtoriâ— Lexicon Heb. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus In corripere eos propter duas iniquitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Vincire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catigare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in some Moods and Tenses they are hardly differenced Propter geminum peccatum ipsorum Luther * Qui erant ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculi eoruÌ„ seu amasij Buxtorâ— in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 2. 13. Hier. in loc See Diod. in loc Expos 2. Polanus in loc Expos 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos 4. Calvin As Engl. and Scotl. in the late war Obs Hooper Ridley Applied to professors now Expos Deut. 25. 4. Applied to the ten Tribes Obs 1. Obs 2. Vbi non vident quaestuÌ„ rident Christum ubi datur ut edant adduci possunt ut credant Ternov in loc Obs 3. All our life we should plow in hope In Duties we should persevere thouh there be no present coÌ„fort This â—1th Verse of special use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos Obs The evil of Bare necks and breasts Black Patches And painted faces Great Estates ill used Every one bound to labor Fair Skins foul Souls oftimes Alice Drivers Neck-kercher Act. and Monum Hard breeding fittest for Christian suffering Expos 1. * Quando à Deo dicetur semper plagas adversa significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs A caution Examples in our time of the truth of the text Isa 47. 1. 2 Vers 3. Tender ears Christs yoke easier than the yoke of the Enemy Ladies-work Tender spirits Isa 58. 14. Iob 30. 21 22. Expos Vide Pagnin Thesaur Majoâ— in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs Expos 2 King 18. 3-9 with 2 Ch. 28. 6. 2 Chr. 28. 6. a strang Scripture Expos 1. Obs 1. Use for workers Expos 2. Obs 2. Us for the afflicted The sufferings in the West A Consideration for men of quality Object against the ObservatioÌ„ Answered Expos 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occabit ei Iacob 70. Expos 2. Obs Obs The Exposition of Hierom too much on the left hand Seminent in justitia i.e. in lege metant in misericordia id est in gratia Evangelij Luther too much on the right The genuine meaning The Text paraphrased Caution Quest Answ Obs 1. Obs 2. Plinie Obs 3. Obs 4. Obs 5. * Preached in October Obs 6. Obs 7. Use Levit. 27. 16. Applied Obs 8. Ps 126. 6. Prov. 6. 14. 19. Chap. 16. 28. This time most unfit to sow the tares of discord Expos 1. Expos 2. Opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad os misericordiae Levit. 27. 16. Exod. 16. 16. Men that are in mean imploymeÌ„ts encouraged Obs 1. Gal. 6. 7. Ps 126. 6. Gospel-Righteousnesse the most precious thing in the world The Reason Use Eccl. 11. 6 Pro. 20. 4. Object Answ 1 Chron. 29. 14. Chap. 22. 14. Arias Mont. translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in paupertate afflictione meaâ— Rawleighs Hist of the World part 2. C. 17. § 9. The quaÌ„tity of treasure that David offered 1 Chron. 22. 14. interpreted Use Ipsa gratiarum actio Luth. Cyprian's prayer at his Martyrdom * Paratus sum propter nomen tuum victimam sanguinis fundere quodcunque tormentum sustinere Cum elâ—vavâ—ris confringere terraÌ„ sub qua fissura terrarâ—Ì„ me absconsurus sum cui monti dicturus sum eadit super me cui collâ— tege me A German Ministers speech at his death Obs 2. Alexander An encoraging meditatioÌ„ to poor souls in their mean endeavors Expos The Coherence Obs 1. See Nath. Rogers's letter out of New-England concerning this point * Subjection is either passive and involuntary or active and willing Again Government may be false essentially and of it self or per accidents and by reason of some adjuncts Lastly some things are such as the corruptions of them may be sooner discerned by a consciencious eye others such as by reason of their similitude to Divine Institution or practice and their Antiquity and Prescription cannot so soon if at all be certainly concluded evil see Mr. John Cottons Letter in New-England to Mr. Williams printed London 1643. for Benjamin Allen in Popes-head-Alley Printed in Lond. for Christoph Meredith in Pauls-yard Jer. 4. 3. Isa 28. 24. explained We must continue plowing els weeds wil grow again though many years after Luk. 9. 62 Ministers are the ylowmen The probatum est of preaching the Law and pressing humiliation The Reason This whol discourse is opposite to that whereby some would comfort beleevers in their sins and sorrows The sum is that of our Lord Christ Repent and beleeve the Gospel and of the Apostle Repentance from dead works and faith toward the Lord Jesus Christ Mark 1. 15. Act. 20. 21. Heb. 6. 1. Rom. 7. 24. 1 Cor. 11. 31. 2 Cor. 7. 9. 10. Chap. 12. 21. Expos 1. To have time to seek the Lord a great mercy Use The saying of a dispaiâ—ing woman in Cambridge Obs 2. Reas 1. Reas 2. simile Applicat Obs 3. 2 Cor. 6. Eccl. 8. 6 Luk. 19. 24. ex hoc momento Aeternitas An apt simile Phil. 2. 12 opened illustrated by a simile Themistocles saying at his death Graviora eras Plut. Time for England to seek God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jacere docere Expos 1. 2 preferred Righteousness what Rain what Obâ— 1. Prov. 11. 18. Obs 2. Obs 3. Ps 101. 2. illustrated simile Motive to continue seeking God Isa 30. 18 explained Mr Glover the Martyr Obs 4 Christoph Columbus Obs 5. Obs 6. Hypocrits seek Grace for Comfort chiefly Saints seek Comfort for Grace Obs 7. 1 Joh. 1. 9. Obs 8. Expos in general Prov. 21. 4. Job 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micah 7. 3. Vt benefaciant Munster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vel nitunter ut mala sua bonafaciunt i.e. justificent Some take more pains to perish than others to be saved yet complain of any difficulty in Gods waies Cardinal Wolsey See the Book of Martyrs Who cannot die in peace without serious repentance Expos in partiâ— Expos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is here meaÌ„t by inniquity Obs Why carnal men contend for superstition Lyes here what 1. Reasons for it 2. Comforts from it 3. Hopes by it 4. Interpretation of Gods blessings in it 5. Reports of the coÌ„trary party Expos 1. Partie Obs Judg. 2. 19. Prov. 12. 15. Jer. 2. 10. 11. opened simile A note of one conceited of his own way Prov. 21. 2. Use Expos Obs That way the mighty men go that shall be troden Rev. 13. 1 2 3. Obs 3. Applic. to Engl. 2 Chron. 14 11. observed Obs 4. Hab. 3. 17 The confidence of a gracious heart Use Examin John Baptist when men suffer for a way then they begin to question it Expos Obs Tumults a token of the great wrath of God The Causes The multitude not to be engaged in matters controversal An apt simile None so cruel aâ— the vilest of the people when they get power Pro. 28. 3 The evil of Tumults greater theÌ„ the evil of Tyranny Joseph de bell Iudic. l. 2. c. 11. Lib. 6. Cap. 11. Take heed of being occasion of tumults Amos 2. 2 Expos 2. Clamor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meticulosorum territorum Ps 112. 7. Ps 57. 7. illustrated Ps 46. Archimedes A Fixed heart in prayer Spiritual Tumults Ps 40. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foveâ tumultus Ps 61. 2. Nah. 3. 12. Applied Bristol Expos 1. Sicut vastatus est Salmana à domo ejus qui vindicavit Baal in die prelij c. vulg Sic fere Graec. Ps 83. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos 2. Luther 1 Macca 9. 6. At Bethel Alexander overthrew Darius As if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dei incidiatoris The god of subtilty Obs 1. Use Obs 2. Psa 137. Isa 13. 16. Ursin in Isa Ps 137. ult expounded Calvin Obs 3. Object Answ Obs 4. Applic. to Engl. Pacificus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paceÌ„ colere Expos Obs 1. Obs 2. Psa 76. 2 3. opened Applied Isa 31. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs 1. Obs 2. Matth. 26. 41. illustrated Obs 3. Lam. 1. 20. 2 King 17. Expos Hoshea the last King of Israel a wilful man Expos 1. The ExpositioÌ„ of this part of this Verse as of many other particulars in these Exercises appears to have been very Prophesies Expos 3. Obs Use for England Zach. 4. 7. compared with the text explained Amos 5. 8. Obs 4 Obs 5. sicut mane transit sic pertransit Rex Israel Ezek. 7. 5 6 7. Make our peace at night And seek God wheÌ„ we rise
God would have but one Altar 74 Answ 1. These Altars did typifie two things 1 That Christ was to be the only sacrifice 74 2 That all our services are accepted only in him ib. 2. That it might be the bond of the Church Other Objections Answered 76 Obs 1 Mans inventions in Gods Worship are rejected of God 77 Obs 2 There is no stop in superstitious worship 78 Obs 3 We are ready to imitate our forefathers in what is evil but not in what is good 79 Obs 4. Take heed distance of time make us not to fear the threatning the less 80 Obs 5 Every age ads something to Idolatry and false worship 81 Obs 6 What ever names we give to things it may be God will give other names and titles 83 Obs 7 When mens hearts are set upon fals waies of worship it is just with God to let them have their desires to the full ib. VERSE XII Obs 1 Whatsoever is urged or practised in matter of worship it must have warrant out of the written Word of God 85 Obs 2 We should look upon the Scriptures as concerning our selves 92 Obs 3 The things of Gods Worship are to be looked upon as great things 96 1 Because they are from a great God ib. 2 The lustre of the great God shines in them ib. 3 They are the mysteries of Gods will 97 4 They are of great concernment 98 5 They have great power on the heart of man ib. 6 They make all those great that receive them 99 7 They are great in Gods account ib. Obs 4 The word is matter for the greatest spirits to exercise themselves about 101 Obs 5 It is a special means to obedience to have high thoughts of Gods Law 102 Obs 6. The worship of God is a great matter 103 The Word of God accounted strange 1 As not concerning them 105 2 Strange in their apprehensions 106 3 There is no sutableness between their hearts and the Doctrine 107 4 They use the Word as a stranger viz. for their own ends 108 Obs 7 Superstitious people that are very zealous in their own way of worship are very negligent in Gods way 108 Obs 8 It is a dangerous thing for men to have their hearts estranged from Gods Law 110 The Degrees of the hearts estrangement from God 1 His delight in God abates 111 2 They are less frequent together ib. 3 He hath hard thoughts of Gods Word ib 4 He wisheth the things in the Word were otherwise ib. 5 He begins to listen to things that are against the Word 112 6 He will not search throughly into truths ib. 7 An engagement in some unlawful practice ib. 8 Weighty arguments now become weak ib. 9 He violently rejects the Word ib. Obs 8 That which mens corrupt hearts will not close withal they put it upon Christ as if Christ had delivered them from it 113 VERS XIII Obs 1 Men may continue in outward profession and yet the great things of Gods Law may be strange to them 115 Obs 2 Most men offer up nothing to God in sacrifice but flesh 116 Obs 3 To aim at Self in serving God eats out true devotion 117 Obs 4 If Self be regarded all is rejected 119 Obs 5 Men may be much in holy services and yet their sins stand upon the score nevertheless 120 Obs 6 Howsoever God may forbear wicked men a time yet he hath a time to remember all ib. Obs 7 God remembers the sins of wicked people especially in the performance of holy duties 122 1 Because we come into Gods presence ib. 2 Holy Duties are aggravations of sin ib. Obs 8 God visits mens sins when they think he neglects them most 123 Obs 9 Carnal hearts when God visits their sins plot which way to shift for themselves 124 Obs 10 It is one of the most dreadful judgments of God upon a Nation when he hath delivered them from one bondage to deliver them into the same again 125 Obs 11 It is just with God that those that inherit their fathers sins should inherit their fathers judgments ib. Obs 12 All places are places of misery when God forsakes a People ib. VERSE XIV Obs 1 God punisheth for sin when men are most secure 126 Obs 2 It is Gods favor that makes a man 127 Obs 3 The greater excellency God raiseth a man to the viler is his sin to forget God 128 Obs 4 When mens hearts are farthest off from God then are they forwardest in superstition 128 Objections answered 129 Obs 5 Men are more subject to secure themselves from outward things than from Gods wrath 132 Obs 6 When men bless themselves in their own thoughts they should consider what are Gods thoughts 133 Obs 7 Brave things are subject to Gods devouring fire 134 CHAP. IX VERS I. Obs 1 That 's a sad war where the Conqueror hath cause to be sad at the Conquest 137 Vse for England ib. Obs 2 Leagues wherein we much rejoyce may prove occasions of sorrow 138 Use Be not greedy of peace before the time ib. Obs 3 Carnal hearts bless themselves in in outward prosperity 139 Obs 4 When men be jolly and merry they should consider whether it be from God or not 140 Obs 5 We may prosper and yet have no cause of joy ib. Obs 6 Carnal hearts are immoderate in joy 141 Exhortations 1 Be not taken with the worlds jollity 142 2 Imitate them not in their waies of rejoycing ib. 3 Do not rejoyce as a People 143 4 Rejoyce not profanely ib. 5 Rejoyce not as having so much cause as others 144 Obs 7 Many that scorn mean men may not be in so good a case as they ib. Obs 8 Although we enjoy the same blessings that othess do yet we may not have the same cause to rejoyce that they have 144 Obs 9 It is a great argument of mens misery that others rejoyce when they cannot 145 Obs 10 That which we call little matter in corrupting Gods Worship God calls a going a whoring from him 147 Obs 11 A People may be free from the gross evils of another people and yet be in a worse condition than they 147 Proved 148 Obs 12 To be constant to evil principles is not so great an evil as to be false in good principles ib. Obs 13 The sins of Gods People are the greatest sins of all 149 Obs 14 Idolaters love outward prosperity because it is a reward of their service to their Idols 153 VERSE II. Obs 1 God often lets wicked men come near a mercy and then cuts them off 154 Obs 2 God strikes wicked men in those things their hearts are mâ—st set upon ib. Obs 3. The promises of the creature will lye the promises of the world will not 155 Obs 4 Men shall fail at last in what they think they to get in a way of sin ib. VERSE III. Obs 1 It is a great judgment of God to drive men out of a Land for sin 159 Obs 2 The state of the Church of God
times doth not regard Eagles spirits those that sore aloft and fly on high but he doth receive Dove-like spirits such as are of meek and quiet spirits But he shall come as an Eagle swiftly that is upon the prey before it is aware Men flatter themselves when danger is at any distance from them if it be not just upon them then think themselves safe but God can bring evil suddenly and iresistably upon them In Isa 5. 26. He will lift up an Ensign to the Nations from far and will hiss unto them from the end of the earth and behold they shall come with speed swiftly Gualter upon this place applies it to the Turks coming into some part of Germany they were come on a sudden from the uttermost part of Europe yea from Asia and so Spain and Secily and Italy God to punish the contempt of the Gospel brought them suddenly upon them Howsoever the Lord hath delivered us hitherto from forreign Nations we think our selves secure because God hath put work enough into their hands for the present the Danes French Spaniards but how easily is it for the Lord in an instant when there is no fear of them at all to bring them swiftly Secondly All the swiftness and fierceness and quick-sightedness and spirit of an enemy is from the Lord If an enemy be swift in his course and quick-sighted and fierce and hath a strong spirit we are to attribute this from the Lord. Thirdly Wicked men in satisfying their rage and malice they are as Eagles much more should we be in our service we should not be slow if they be to satiâ—fie their rage as Eagles we should imitate them in this to be much more so in the service of God But it follows He shall come as an Eagle against the House of the Lord. Interpreters differ much about this Against the House of the Lord because Hosea prophesied against the ten Tribes therefore Luther and divers others think that this clause must be meant against Judah as if God threatning Israel should say do not you think to escape for the enemy shall come as an Eagle even against the house of the Lord. But we need not strain it so for it may be meant against the ten Tribes notwithstanding this expression upon this ground because they called that place the Eminent place where one of their Calves were set up they call'd it Bethel the House of God and so ironically here the houses of their Idols may be called the House of the Lord because they chose those Houses and Places instead of the House of the Lord. He will come against the House of the Lord that is against that which you account so But I think that is not satisfactory but rather this the Church of Israel though very corrupt yet before their actual devorce is call'd the House of the Lord so that from thence then the note is That God doth not presently cast away a Church so as to unchurch it though they may be guilty of many hainous sins Great sins do not ipso facto do not un-church a Church therefore there should be much patience before any do decline from a Church by way of renouncing it It is a high expression of the priviledg of a Church that it is the House of the Lord wheresoever there is any true Church yea though it be very corrupt But you will say What do you mean by a true Church I take it for the present nothing but this Any company of Saints in body to set up what Ordinance of God they know that 's a Church wheresoever it is and here God dwels here God keeps house and it is good keeping house with God He is worse than an Infidel that provides not for his own house certainly God will provide for his own House Moses was faithful in al the House of God that is in all the Church of God What then though thou dwellest in a poor Cottage so be it thou beest a Member of the Church of God if God give thee this blessing to dwell in his own House you are well enough In Psal 26. 8. Lord I have loved the habitation of thy House and the place where thine Honor dwelleth The Church is not only Gods House but the House wherein the Honor of God dwelleth Princes may have some houses where they may retire to for a time but they have some principal Houses to shew their magnificence and glory and such a house is the Church of God unto the Lord all then that are in the Church especially Officers must behave themselves and be faithful in the Church as in the House of God He will come against the House of the Lord. Though we be Gods House yet the enemies may be suffered to come upon us it will not serve us if we transgress the Covenant Joab was pluck'd from the horns of the Altar and so may we be pluck'd even out of the House of God Gods own House is no security to sin and wickedness It follows Because they have transgressed my Covenant God loves to cleer his Justice and to shew what the cause of the evil is that comes upon us he would have it cleerly charged upon our selves that we may not put it off to Gods Decree that we are predestinated to such and such evils but the Lord hath his time to charge all the evils that comes upon sinners upon themselves Thy destruction is of thy self the bond that is between God and his Church it is his Covenant and all the good or evil of a Church depends upon the Covenant and therefore it was the way alwaies of the people of God when they were far declined from God to return unto him by way of renewing Covenant in Psal 25. 10. All the paths of the Lord are mercy and truth to them that keep his Covenant and especially all our good now depends upon the Covenant more than formerly the good of the people of the Jews did because the Lord hath sealed the Covenant now with the blood of Jesus Christ actually which was not so then But for this expression we had it formerly and somewhat was spoken about the opening of the Covenant of the Jews and what kind of Covenant it was but yet not then fully opened and as then I said so still I look at it as a Point that will require a particular Exercise of its self And trespassed against my Law Saith Calvin upon the place further to covince them to shew that it was not through ignorance that they did transgress they could not say Lord what is thy Covenant for saith God I did make it known cleerly in my Law they had it plainly set out in my Law The Heathen can know the mind of God no otherwise but only by looking into the book of the Creature and there the mind of God is written but very darkly they can
Riches if all the men in the world were put together and all the wisdom and power of Angels joyned to it to extract all excellency in all things in all creatures and to make that which should have all created excellency in it yet this surely could not be a God to us I say if we conceive all art skill power and riches of all the world brought together into one man yea all the skill and power of Angels put into him too and if he were able to make an extract of all the excellencies of all creatures and put into one thing yet this could not be a God unto us because it was made And shall we say further God himself by his infinite power cannot make any thing to be a God to us I say God himself by his infinite power cannot make any thing to be a God to us if he himself were made he could not be God to us nay if God himself were made he could not be God therefore surely that which the workman hath made cannot be a God How vile then are our hearts and how do we debase our selves to subject our selves to every vanity as if it were a God when as that all the power in God himself cannot raise a created excellency to that height as to be a God to us how vain is the heart of men that makes pleasure their god as the voluptuous his belly that makes money his god as the covetous that makes honor and the applause of men as the ambitious to be a god unto us Bernice and Agrippa came with great Pomp they came with much Phansie as the word signifies the excellency that al their pomp had it was but that that phansie put upon them In this God shewes the excellency of an Immortal Soul that it is in that excellency that only an Infinite Eternal being that is of Himself can be a God to us Again This is an argument against the Idol of the Mass a vile Priest a filthy Whoremaster makes it a God What a Deity is that that is from his maker Is there any greater stumbling-block to Jews Turks or Heathens to keep them from Christian Religion than this That Christians should make their God and eat him when they have done That 's the first Argument It is no God because the workman made it Secondly But the Calf of Samaria shall be broken in pieces No God surely He speaks here with indignation it is not God it is a Clalf as he doth in that of the Psalmist he made a Calf that eat grass It shall be broken in pieces it shal not be able to help it self much less help them it shal be as Dagon before the Ark broken all to pieces Hierom upon the place saith that he learned from an Hebrew this word broken in pieces the word is not a Verb but a Noun shall be breakings in pieces he learned from an Hebrew that this word signified a thin web like Spiders webs in the air As you see in some times of the year in the Fields thin Webs and upon the grass thin webs like Spiders webs that presently dissolves into Attoms so that their Calf shal be like unto those thin Webs like unto Spiders Webs that dissolves it self and comes to nothing All the confidence and hopes in any thing we set up in the place of God it 's such unto us What difference is there between such a thing and a strong Rock and an high Tower such as God is to his people And again The word signifies Saw-dust that comes from Timber that is sawn and so it shal be broken in pieces Look as the Calf in the wilderness was broken even to dust to pouder and Moses made the people drink of it so God will serve this Calf And then further observe Idols are to be broken in pieces so God commanded Exod. 34. 13. Deut. 7. 5. Ezek. 20. 7. with many other Scriptures and thus godly Magistrates have ever done broke Idols in pieces And blessed be God for that that hath been done of late among us that so many Idols and that great Idol that was in the eminent place of the City that God put a spirit into those that were in Athority to break it in pieces it must be done by the Magistrate I remember Austin in his sixt Sermon upon Christs Sermon speaking of that place in Deut. 1. 5. first saith he You must possess the Land and then you must overthrow their Altars And then notes That those which have the possession of the Land as now those Publick places men only in Authority have the possession of them and therfore it is for them to break the Idols in pieces In the City of Basil we reade that every Ash-wednesday as they call it is observed a Feastival instead of the Popish Fast on that day because of the burning of Popish Images and they account it a great mercy And though we have no such warrant to observe such a day as an Holy day yet certainly as a day of an outward civil rejoycing we have cause to observe those times wherein notorious and abominable Idols have been broken in pieces Again Whatsoever it is that is subject to be broken in pieces certainly we are not to make it to be our God Now all creatures in the world are subject to breaking your estates are in danger to be broken in pieces therefore they are not Gods that 's the argument of the holy Ghost here yea it may be many of your estates are broken in pieces already Oh what poor Gods were those that you made to your selves before and so any creature whatsoever therefore Oh let 's trust in the Lord for ever for in the Lord Jehovah is everlasting strength Isa 26. 4. The last note from hence is this That the putting too much upon a creature the bringing a creature too neer to God and Deifying of it makes way for the destruction of that creature The Calf of Samaria shall be broken in pieces because it was made an Idol If you will make use of your estates as a servant to you to fit you for Gods service you might keep it but if you would set it up in Gods place it is just with God it should be broken in pieces Whatsoever you set your hearts upon and make a God unto you it 's just with God it should be broken in pieces if you set your husband your wife your child your friend in the place of God it 's the only way to undo them to undo them in respect of you at best Many great Instruments of God God hath been fain to break them to pieces because that men have set them up in the place of God and made even Gods of them It follows VER 7. For they have sown the wind and they shall reap the whirlwind SOwing is a laborious work and this Idolatrous people were very laborious took a great deal
do others rejoyce scorn at the threats of God So Ephraim had mixt himself amongst the Nations and so did scorn at what was said by the Prophet Do not rejoyce prophanely do not rejoyce slightly vainely do not rejoyce presumptuously promising to your selves continuance in your prosperity But that which I think is especially aim'd at is this Rejoyce not as other people for you have not such cause to rejoyce as other people Why Israel Though you be Israel yet there is not so much cause for you to rejoyce as other Nations have Israel the ten Tribes prides themselves in their Priviledges above other people they despised all people in comparison of themselves But now God tels them that their sins had brought them into a worse condition than other people were in and they must not rejoyce so much as they And from thence this profitable Note may be raised Many who look upon others as mean and low with scorn and contempt in comparison of themselves yet even these may be in a worse estate than those are whom they look upon so much beneath them For instance It may be you may be a man of parts and of esteem and a man employed in high employments for Church and Common-wealth Another is in a mean low condition is of little use a weak-parted man and yet that guilt may be upon you that you have not such cause to rejoyce as this poor man hath which you so contemn as one laid by and not worth any thing It may be you have excellent gifts in Prayer and are an eminent professor another man or woman is no body in your eyes they are no professors at all I but if all were known you have not cause to rejoyce as they have that you contemn Secondly Rejoyce not as other people Although we enjoy the same blessings that others do yet we have not alwaies the same cause to rejoyce as others have though we enjoy the same blessings I say it may be others have more cause to rejoyce in a little than we have to rejoyce in abundance Do not say in your hearts Others are merry and chearful Why should not I be so too I have as good an estate as such a one hath as fair a dwelling as he hath as comly children as he hath why should not I be merry But it may be ther 's not that breach between God such a one as between God thee it may be there is not so much guilt upon the spirits of such men as upon thy spirit therefore thou must not rejoyce as they do though thou hast the same outward blessings that such and such have yet it doth not follow that thou shouldest rejoye as such do you have cause rather to have your thoughts work thus such and such men are chearful indeed yea they may for they have not provoked God as I have done I am conscious of those sins that I beleeve they are free from A man that hath a sore disease about him in his body when he sees others that are merry he thinks with himself yea indeed you may be merry but if you felt that that I do you would have little cause to be merry The third Note is this Rejoyce not as others When men have brought misery upon themselves this is one great argument of their misery That they shall see others rejoycing but all matter of joy shall be taken from themselves It 's not for them to rejoyce as others do that which is the cause of the rejoycing to others you have had and abused it you have abused those mercies of God and now you must not rejoyce as other people do That place is very notable for this in Luke 13. 28. There shall be weeping and gnashing of teeth When ye shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God and you your selves thrust out This is the aggravation of our misery to see others in happiness and in a rejoycing condition and you your selves cast out you must not rejoice as others do As if a man were cast into a dungeon neer the street and there should be a day of triumph and feastivitie and jolitie there should be much rejoycing musick and bravery without in the Citie and he lying in a dark dungeon and hears the jolitie of the Citie this would be a great aggravation to his misery yes would he think such that have their liberty may rejoyce but I must not rejoyce as they do and this will be the aggravation of the misery of the damned hereafter when they shall see Abraham Isaac and Jacob and all the Prophets in the Kingdom of God and themselves cast out it may be the Father shall see his Child in the Kingdom of God and himself in Hell being cast out they shal rejoice eternally when I must be in everlasting torments The reason follows Rejoyce not as other people for thou hast gone a whoring from thy God The ground of joy or sorrow is the terms that are between God and us sin hath an evil in it to damp all our joy if we would have joy in any thing let us take heed of defiling it by sin of all sins the sin of forsaking God forsaking or corrupting Gods Worship that 's such an evil as is enough to take away the joy of a Nation whatsoever a Nation hath if it hath forsaken God in matter of worship it hath little cause of joy though we should have peace and outward prosperitie yet if there be not making up of our peace for our going a whoring from God let there be all the peace that can be made yet we have little cause to rejoice in it but a people retaining the true Worship of God whatsoever it be in other respects that people hath cause to rejoice Yea and as a whol Nation so any particular soul particular men or women Christians that live in a Nation if their consciences can tell them that they have not complied with the times and gone a whoring from God in waies of false worship as others have done they have cause to rejoyce whatsoever befals a Nation whereas the others that have had complying spirits though the Nation should prosper never so much yet they have little cause to rejoyce in that joy let us therefore be solicitous about nothing so much as about the true Worship of God Yea but this people might say Suppose we have some corruptions in the Worship of God yet we do retain more than other Nations do Nay saith God you have gone a whoring and so you are more guilty than other Nations From whence the Notes are First That which we may think a little matter in corrupting Gods Worship God may call it a going a whoring from Him it 's true might they say we may fail in some Circumstances we go not up to Jerusalem to worship but still we worship the true
be abhorred if at first they were presented to them Good people as long as you live take heed of the snares of Watch-men in this kind God would not have you submit to any thing nor do any thing but out of faith You must understand the ground from Scripture and especially in the matters of Gods Worship before you yeeld and submit to any thing for otherwise though things may seem to be very fair at first yet they may prove to be but snares before you are aware Again And hatred in the house of God First This Watch-man is an object of Gods hatred in Gods House wicked Officers in the Church bringing in their superstition and importuning and urging the delusions of their own hearts seeking to comply with the times to preserve themselves in credit and esteem and enjoyment of their livings they are an object of Gods hatred these were the Watch-men that did comply with the times and sought their own ends they were the object of the hatred of God no people in the world whom God doth hate more than such kind of Watch-men in his House And at this day we see how God hath cast shame and loathsomness in the faces of such They are hatred by way of exclamation ô rem odiosamit abominandam domo Dei Oh hideous and abominable thing that such Watch-men should be pertaining to the Sanctuary Or otherwise by way of efficiency Watchmen are hatred that is they cause hatred they cause my people to hate the true Prophets and the Servants of God that would worship God in his own way and indeed there are no men in the world that are such causes of the hatred of the faithful Ministers of God the Saints of God as wicked Watchmen are Who are the men that do stir up hatred and persecution against the Saints and People of God in former times but evil and wicked Ministers Hatred in the house of my God But now Wherein doth the false Prophets seem to be enveighed against I find some and I confess not without som probability understand all these of the true Prophets and then the sense will run thus You accounted the Prophets of the Lord who declared the mind of the Lord faithfully to you to be no other than fools and mad-men but you shall know that they were no fools that they were no mad-men so I find in 2 King 9. 11. Wherefore came this mad fellow in saith the Captain of Jehu and in 2 Chron 36. 16. They mocked the Prophets and Messengers of God Here it is thought Ezekiels friends and acquaintance bound him as thinking him mad chap. 3. 5. And so we reade in the Gospel of Christs kins-folks they laid hands upon him as thinking him to be mad and so Paul in 2 Cor. 5. 13. Whether we be besides our selves it is to God The true Prophets were thought to be as fools and mad-men and they were scorned and contemned as those that were spiritual mad-men but saith the Lord they shall know in the time of their visitation whether they were thus or no you shall find by your woful experience that these were no such mad-men as you thought them to be And in time of affliction men have more honorable esteem of the true Prophets of God than at other times those that were jeered at before Oh! they were so wise so precise and holy and such tender consciences Now they shall know how vain their thoughts were of them when Gods hand is upon such men as jeer at the Ministers of God for being so holy and the like yet when the hand of God hath been upon them they have sent for these men to pray for them above any men So we reade of the people of Antioch though many of them did give their hands for the banishment of Chrysostom yet being terrified by an Earthquake immediately sent for him again And so in Job 33. 23. speaking of the time of affliction If there be a messenger with him an Interpreter one among a thousand to shew unto man his uprightness But further Because of the multitude of thine iniquities and thy great hatred If you understand it of the true Prophets the sense will run thus You shall know in the time of your visitation whether they were mad men and fools or no it was upon the multitude of your iniquity and great hatred that you accounted them so to be such fools and mad-men before it was because of the Malignity of your spirits and the hatred against the right waies of God you had many exceptions against them but the truth is you saw nothing but the Malignity of your hearts lay at the bottom you accounted them fools and mad-men because of the multitude of your iniquities Men who are not so able to judg of things sometimes in controversie yet they may have this rule to help them to judg of Ministers and of their cause who they are that are most like to be in the truth by this rule What is the side that men incline most to as they grow most in godliness And what side men incline most unto as they grow more loose and formal in their waies Consider of that If there be a Side or Partie you are not able to judge which is in the truth there 's some good men on one side and some of the other but you being weak and not able to examine the ground of things take this Rule as a help What is the Side that men most encline to as they grow in godliness And what side is that that men most cleave to as they grow most loose and most formal in their way and profiting When I say men whose multitude of iniquities encrease and according to the encrease of the multitude of their iniquities so they encline to a Party I cannot but be the more suspicious of it when I see the other way that the most consciencious men are and the more the fear of God prevails in them and the more strict they grow in their waies they do more encline to another side I cannot but think that there may be much of God there And yet it 's true that the greatest Hereticks that ever were have pretended great holiness that must be granted too But still if this opinion were not of God those that did indeed grow up in true holiness the more holy they were the less did they savour that way though it had never such a pretence of holines And if it be but a pretence of holiness and not true then certainly the more loose and formal professors grow the more wil they close with that way if it be but a pretence so it is here their hearts were taken off from the true Prophets of God through the multitude of their iniquities the more they grew to loosness the more were their hearts taken off from the true Prophets of God Further The watchman of EPHRAIM was with my God
that we hope the Lord is even revenging himself upon them for breaking Covenant even in that very place Now my Brethren that even Heathens themselves are convinc'd of this great evil that is so dreadful an evil what cause have we to lay our hands upon our hearts this day in respect of that part of our Covenant that concerns one another for certainly since the time of our solemn Covenant there was never more treachery than there hath been in England and in Scotland too there hath been as much treachery since that time as ever yet was since either of them were a Nation we have been false one to another so far as it relates to our selves But I find that Calvin in his Notes upon this Scripture understands this Oath and Covenant not to be a Covenant to men but their Covenant with God in promising repentance and new obedience and so they spake only words Swearing falsly they did but deceive him in swearing and making a Covenant and this indeed is a sore and dreadful evil to swear to the high God and to Covenant with him to draw so nigh to him and yet to be false God threatens in Levit. 26. 25. That he will send a sword to avenge the quarrel of his Covenant and when we see the sword rageth so as it doth we may have cause to fear that the Lord hath a quarrel against us in avenging the late Covenant that hath been made I mean our falseness in it and that we may see further our guiltiness and evil in swearing falsly in making a Covenant we must know that many waies our hearts may be false in our Covenants with God It is a dreadful evil to be false any way in Covenant with God any of you that upon your sick beds have been solemnly promising to God reformation if God restor'd you if you be false Oh know that the Lord hath a quarrel against you and he hath a dreadful evil to charge upon your souls How many of you have been false in your private Covenants But to be false in publick Covenants that 's most dreadful But our hearts may be false divers waies As First If we take our Covenant meerly upon politick grounds we make the solemn Worship of God wherein we express our fidelity for Reformation of Religion to be meerly subserviant to politick grounds here 's a falsness of heart we are false in swearing thus and making a Covenant we do not sanctifie the Name of God as we ought Or Secondly If we put false Interpretations we are false when we shall make our Covenant a meer 〈◊〉 to our Brethren let us consider how far any of us are guilty of this and let the Lord judge between us I say when we seek to make it a snare even to our Brethren How have those been accused for the breach of this Oath which have not accorded in things that are in Controversie with our Brethren as if this Oath were put upon all men to determin most abstruse and difficult points of Controversie to bring men to submit to things as are very abstruse and difficult to understand this were to make an Oath a Snare and to take the Name of God in vain in a fearful manner Certainly the Lord never would have Oaths put to men to this end that men that are of different waies and opinions in Controversal things for to be forced by way of an Oath to be of the same judgement and to do the same things this is a great abuse of this Oath wheresoever it is urged so far Certainly there 's no man guilty of the breach of this Oath and Covenant that shall but endeavor what he can to understand what the mind of God is and then to practice according as he understands though he should mistake as in the point of Schism in that point of the Covenant the thing its self being a sin we may as well swear against it as David did to keep Gods Commandements but now if David did labor to understand Gods Commandements and do as far as he did understand suppose he did not understand all things aright it might be his weakness but not his perjury So let us be in point of Schism or any other point of the Covenant if men do endeavor to understand what is Schism by the Scripture and accordingly do in their several places by what means their consciences tels them is lawful endeavor to oppose it though they should not think that to be Schism that their Brethren do think or perhaps is so yet they are not forsworn this is evil to make a Covenant to be a snare unto us and our hearts so far are false in it And then thirdly Then is the he heart false in making a Covenant when it doth not fulfill it according to the nature of it when it goes quite opposite against it As since our Covenant hath been made When was there ever greater divisions Our Covenant is for unity When more ungodliness our Covenant is against it when more injustice Our Covenant is against all these and yet since England was a Nation there was never stronger cries came to Heaven for these sins than there hath been since our Covenant And therefore certainly there 's a great breach between God and us in this regard And then fourthly When men make their Covenant to be a cloak for Malignity that is Though they have Malignant and vile wicked spirits yet they can but take the Covenant and then all is well Here they swear falsely in making a Covenant Thus Judgment springeth up as Hemlock in the furrows of the field After this their Covenant there is a great deal of injustice among them Judgment By Judgment some understand the Judgments of God and then the sense is Those wicked waies of yours are the seeds that brings up Gods Judgments that is as Hemlock bitter and deadly there 's a truth in this Interpretation though I think it is not the full scope of the words here but it may be the holy Ghost would hint some such thing unto us in it That our actions are as seeds and what they are sown here they will bring forth according to the nature of them Wicked actions when they are sown will bring forth bitter fruit will bring forth Hemlock It may be saith he you look for peace and prosperity but contrary to your expectation behold Hemlock and bitterness I beseech you take heed of preparing your selves a potion of Hemlock against you lie sick and are cast upon your death bed a man hath sown his field he thinks to have a good crop of Corn but Judgment the Judgment of God comes up and there 's Hemlock instead of it But because I think this not to be the scope of the place therefore I pass it by and rather think that by Judgment is here meant Righteousness Equity and Justice That whereas there should
over as you heard before as the King of Israel is compared to the foam so he is here compared to the morning Now my brethren to close this Chapter Oh! what alteration of things God is able to make in a morning They it may be the day before and over night were jolly and merry and blest themselves in their way they had confidence in their way and multitude of their mighty men but in a morning all is spoiled God can make mighty alterations in a Kingdom in a morning and in Cities and Families and particular Persons mighty alterations in a morning My Brethren Who knows what a day may bring forth who knows what a morning may bring forth Ezek. 7. 5 6 7. Thus saith the Lord God An evil an only evil behold is come An end is come the end is come it watches for thee behold it is come The Morning is come unto thee O thou that dwellest in the Land the time is come the day of trouble is near As if God should say Al this while that thou hast bin in the act of the pride of thy heart and vanity of thy spirit I did determin that such a morning such an evil should come and it 's come it is come it is come saith God Again again and again the morning is come O! think when you lie down at night think what thou hast done this day do not dare to lie down but first make thy peace with God thou knowest not what may be in the morning and when thou risest up in the morning look up to God and seek blessing and mercy from the Lord for though thine eyes be opened and thou come to see the morning light yet before the morning be quite gone thou knowest not what may befal thee and therefore seek to make thy peace with God both in the night and in the morning for great changes may come to thee both in the night and in the morning that thou never thoughtest of in all thy life And thus through Gods blessing we have finished the Tenth Chapter FINIS An Alphabetical TABLE of the Eighth Ninth and Tenth Chapters of the Prophesie of HOSEA Page A Acceptance NO acceptance but by Jesus Christ 74 Admonition Admonition to Saints 59 Admonition to England 66 Admonitions both to Popish and Godly Wives 219 Admonition to those that sin wilfully 425 Affliction In Affliction men see their need of God 9 Affliction teacheth men and what it teacheth them 189 In Affliction God is dreadful 335 Age Every age ads to Idolatry 81 Aggravate The sins of parents aggravate the sins of the children 209 Agreement All Government comes by Agreement 17 Altars Why there were no steps on Altars nor tools lifted up upon them 70 The Altar of Insence explained 71 Why there was but one Altar 74 The Altar typified out Christs sacrifice 74 Why it was sin to errect Altars 76 Altars and Images to be removed by Saints 327 See Christ Service-book Alphonsus The diligence of Alphonsus King of Aragon in searching the Scripture 101 Allegory A fit Allegory of a good Preacher 288 Alteration God can make a speedy alteration in Cities 413 Ambition We should have an holy ambition in Religion 82 Ancestors There is more expected of us then of our Ancestors and why 82 Antinomians Antinomians confuted 100 Antinomians reproved 114 Antiquity Antiquity is no rule for Religion 86 Apis What manner of Idol the Egyptian Apis was 29 Apes An Apes tooth worshiped in the Indies 388 Application Application to the Court 365 Argument There is no argument for the holiness of a Church 130 Arms see Religion Assyrian Why the Asâ—yrian Army was called an Eagle 4 Authority Compulsion of Authority is no excuse for sin 283 B Backsliding Backsliding is dangerous 13 Bare Necks The evil of Bare Necks 433 Bassil A custom at Bassil 34 Black Patches The evil of Black Patches 433 Brethren Brethren admonished 207 Beleevers The happy state of Beleevers shewed 159 Breeding see Men Burden see Kingdom C Calf The Calf of Samaria why it was so called 25 Caution see Kings Canaan Canaan was the Lords Land in an especial manner and why 157 Cause The Cause of God prospers at last alwaies 206 Children Children should beseech their parents to repent 260 See Parents and Mothers Christ Christ is our Altar in the time of the Gospel 72 Christ is little beholding to most Kings 337 Chemarims What the word Chemarim signifieth and its diverse acceptations 388 Christian Good Christians depend upon the Covenant they have made 7 It is a very dangerous thing for Christians to be without Ordinances 54 Christians should not endure wickednesse in their families 273 Why Christians complain of emptiness 317 A Christian Principle 320 Church God doth not cast off his Church though guilty of many sins 5 Church Officers are to be chosen with great care 18 It is dangerous for the Church to mix with the world 47 The Church is Gods pallace 128 The Church is compared to a Vine and why 300 See National and Vine Christmass Why Christmass was wont to be so zealously kept 118 Cleaness God regards not outward cleaness where there is inward uncleaness 161 Commandement The second Commandement expounded 78 The second Commandement illustrated 258 Comfort see Grace Commanders see Villany Compulsion see Authority Communion To neglect the communion of Saints is dangerous 298 Controversie The Controversie between us and the Papists 78 Confidence see Fear Consideration A dreadful consideration 416 Consideration for men of quality 440 Custom Custom is no rule for Gods worship 186 Continue We must continue seeking God and why 482 Covetous see Idolaters Covenant Breach of Covenant is punished by the sword 365 In what cases men may be false in a Covenant made 366 Counsels Mens own counsels oft deceive them 397 What ought to be avoided in our counsels 398 What ought to be attended in our counsels 399 Creature Better the Creature perish than be abused 412 Crown see Princes Crosness The crosness of mens spirits in England 279 Crucifying Why crucifying was so hateful to the Romans 〈◊〉 Curse A dreadful curse lies upon the Jews to this day 298 Cyprian Cyprian's Prayer at his Martyrdom 454 D Dead Dead bodies why they defiled 166 Death Some wicked men put a good face upon the matter even at death 177 Delight see God Deering Deerings speech in his Sermon before Queen ELIZABETH 278 Depart When God begins to depart we should cry mightily 253 Despairing The sad speech of a despairing woman 473 Destruction Destruction is the fruit of not hearing the Word 293 Devil A sinner is a creature the Devil empties his excrements into 49 Diffidence The vileness of diffidence in God 50 Distance see Time Displeasure see God Distress see Hypocrites Divine The speech of a German Divine at his death 189 Divinity Man cannot put Divinity upon a creature 31 Dove Why God accepts not the Eagle but the Dove 4 Duty Good Duties being
not bumpish Iam. 5. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A cheerful spirit in company Ezra 9. 5. much pride of times in dejection as in Satan simile The gain of funerâ—ls formerly made some rejoyce wheÌ„ others mourned Theophylact in loc Expos 1. Mal. 1. 7. Observ Applicat Soul put for Life Mat. 6. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos 2. Obser Use Expos 3. Obser Explic. 1 Explic. 2. Lam. 2. 22 Revel 12. 17 18. Why so called Why a dayâ— of Feast toâ— God Isa 34. 6. Zeph. 1. 7. Souldiers Gods Priests Ier. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctificate super eaÌ„ bellum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods wrath why called Wine Ps 75. 8. Rev. 14. 10 Explic. Deut. 28. 63. Ezek. 5. 13. the Saints rejoyce in Gods vengeance Ps 58. 10 illustrated Yet not an insulting joy Ps 58. 11 but joyned with pity And mixt with fear Psa 52. 6. Note Prov. 11. 10. Iudg. 5. ult Expos You Isa 10. 3. The perplexity of wicked men in the Lords day Isa 13. 6. illustrated Some pâ—t a good face on it even at death whose souls yet are full of terror See King Jame's DeclaratioÌ„ upon the execution of Sir W. Raleigh A notable story of B. Latimers Iob 13. 15 Chap. 19. 25. Psal 119. Hab. 3. 17 A quest to a Professor The Answ Obs 1. This hardens them Isa 57. 10 Obs 2. Applied to England We should think of helping our own Nation rather than of flying When a man may fly Memphis Grand-Caer The Pyramides there The number of the fleets Expos Obs 3. See Vindication in Answer to Mr Edwards Buxtorf Synagoga Iudaica A Iewish tradition per meatus terrae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desiderin argenti Expos 1. Lam. 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seges est ubi Troja fuit Germany Isa 32. 1â— London Isa 34. 13 2 King 25. 9. Obs 1. AdmonitioÌ„ Obs 2. Use To those that say they do what they can Expos Obs 3. Ezek. 7. 6 Obs 4. The saying of a GermaÌ„ Divine Se Melchier Adams de vitae Theolog. Germ. Obs 5 Obser Observ Obs 1. Expos Obs 2 Obs 3. Obs 4. Obs 5. Vatablus Ephraim fecit sibi speculatorum id est pseudoprophetas eosque vult audire simul cum Deo suo audire colere tam Idola quam Deum tam falsos quam veros prophetas quae est mera insania Obs 6. Expos Applic. Obs 7. Obs 8. Quest Answ Expos 1. 2 King 19 11. 2 Chron. 36. 16. Chrysostom Theodoret. lib. 5. cap. 34. A Rule to help coÌ„mon people to judge of Ministers of their cause A Caution to the Rule Obser Aspersion on good Ministers What Satans great design is Calvin in loc Ar. Montan in loc Dicta est oratio ex similitudine eorum qui in magna familiâ apud Dominum plurimum posse videntur c. Obser Use Englands reformatioÌ„ Our young ones may see Ministers that counted the things now laid aside only inconvenient will take them up again A Note for the superstitious Us to tru worshipers Expos 1. 2. Our Authors Malignants may have great Victories one after another Yet a good cause religiously managed prospers at last Our times such Obs 1. Obs 2 Use AdmonitioÌ„ to some Brethren now Obs 3. Obs 4. Obs 5 Use for many of the Nobility and Gentry of Engl. Obs 6. Obs 7. Obs 8. Applicat If present times be as bad as former then they are worse simile Expos Applic. God should be our delight in his ordinances Obser Exod. 15. 2. Ier. 12. 10 Vers 7. Exod. 19 5. Gods delight is in yong ones Mic. 7. 1. Exod. 23. 19. Levit. 2. 14. simile Cant. 2. 12 Chap. 6. 11 â—hap 7. 12 An Exhortation to yong ones Observ Baal-Peor Deus apertionis indix interpret nom vulg lat apud latinos priapus vid. Hier. in loc neâ— non Drusium Obs 1. Obs 2. The Panther Obs 3. Apostates Obs Not what we see but what God likes Perit judicium 〈◊〉 quum res transit in affectum Expos 2. Quod per voluntateÌ„ resoluteÌ„ efficaciter vis hoc absolute es Non faciunt bonos vel malos mores nisi boni vel mali amores Aug. Ep. 52. ad Macedon The Chameleon Plin. Lib. 8. Cap. 33 Expos 3. Expos 4 prefer'd Numb 25. 1. Obs AdmonitioÌ„ to Saints Popish Wives To Religious Wives Women in the primitive times Ministers must gaine the peoples love Neighbors friends Expos 2 King 14. Obs 1. Pro. 17. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriatio 70. ô grata superbia matâ—is Claudian de proserpina Reâ—s 1. 2. 3. Use to Parents Pro. 10. 1. explainedâ— Tres Vomiâ—as tria Carcinomata Augustus Parents must not be a shame to their children Expos 1. Pro. 23. 5. illustrated Applic. to England and Ireland Ier. 9 23. illustrated Wealth wicked mens glory flyes from them in prosperity God the Saints glory flyes to them in adversity Isa 31. 5. enlightned Expos 2. The time the Israelites abode in Egypt Observ Use Gods preservation in our 1. Conception 2. Womb. 3. Birth 4. Cradle 5. Childhood 6. Youth 7. Middle-age 8. Old-age 9. Death Obs 1. Obs 2. Especially if untimely deaths Obs 3. Sr Tho. Moore Expos simile simile Obs 4. Use Psal 46. Luthers Psalm 1 Sam. 28. 1 5. Reas why Gods departing is a cause of wo. None can help then Satan him self canuot 1 Sam. 28 Evil then is evil indeed It is the forerunner of eternal evil simile Saints should priz the enjoyment of Gods presence Use Quest Answ simile Ps 119. 8. illustrated We should labor to do what we can for God though we apprehend he hath leâ—â—â—s When we see God beginning to depart cry mightily simile Applic. â—o England Expos 2 King 14 Venice Rupes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quintus Curâ—ius Lib. 4. de Reb. gestis Alexandri Plin. lib. 5. cap. 19. The Colonies of Tyrus Ezek. 27. Obs 1. Vltimus sanitatis gradus est morbo proximus Use Take heed in our prosperity Obs 2. Expos 2. Calvin in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser The villany of malitious CoÌ„manders in ware against the godly Observ 1. Part. Deut. 28. 18. Psal 137. 8. Isa 13. 18 2d Commandment Object Answ Note An apt simile 2d Part. Seed of Idolaters Idolatry depends much 〈◊〉 Ancestors 2d Commandment illustrated Superstitious children admonished Obs Tender-hearted Mothers The Irish war The English Looking glass Object Answ Dij si qua est in Coelo pietas qui talia curet praemia reddent delita patrios foedasti funere vultus Virg. Children should beseech their parents to repent A meditation for parents Revel 12. 11. enlightned Zenophon Expos 1. 2. Prefer'd Obs 1. England more unfit for mercy now than at the first Obs 2. Gen. 30. 2 Paulus Phagius Four Keys in Gods hand 1. Clavis pluviae 2. Clavis cibitionis 3. Clavis sepulcronnÌ„ 4. Clavis sterilitatis Non nuptiae dant liberos sed qui nuptijs legeÌ„ dedit Deus
a very little of the seventh Verse And so VER 7. The daies of Visitation are come the daies of Recompence are come And of Recompence GOD hath his set time for the Execution of Judgment What good is it to a Malefactor that he is let alone a while in the Prison when he knows that at such a day of the Month must be the day of his Execution The day of Visitation and Recompence i.e. of Enquiry for all thy evil Your Judgments they are none other but Recompences you may have vain pleas and reasons to justifie your selves but when God comes to visit you he will deal with you in away of Recompence proportionable to your waies If you would fall down and acknowledg your sins and your need of Mercy then it may be you may find Mercy but if you will stand to justifie your selves then expect that God when he comes will come in a way of Recompence And now my Brethren Oh! what a desperate venture is this that men will venture to deal with God in a way of Recompence whenas you may be dealt withal in a way of mercy You will say Who are those that will deal with God in a way of Recompence Certainly those that will plead and justifie themselves and will say God knows I do what I can and this is not so much my fault as others Then expect that God when he comes to deal with you he will have your pleas to be fully examined and if it prove that your pleas will hold you shall have accordingly and if it prove that your pleas shall be found false then you shall be dealt withal in a way of justice Will you venture dare any of you venture upon your Pleas to stand it out if you say you do what you can you will be tried by it and you shall be recompenced accordingly and if it be found indeed that you do what you can you shall be saved but if it be found you have not done what you could you shall perish eternally Will you venture certainly whatsoever you stand pleading to justifie your selves by you may expect that God will deal with you in a way of Recompence The daies of Recompence are come Twice come as it is said Babylon is fallen is fallen Israel was in a way of Recompence and would hardly be moved with any apprehension of danger and therefore you have it twice repeated From thence the Note is this That the apprehension of an evil presently coming that terrifies the soul You have a notable text for that in Ezek. 7. 6. An end is come the end is come and then in the next words Behold it is come again In one little verse three times An end is come the end is come behold it is come And in the verse before it comes and in the verse after it is come five times God tells them that it is come Then saith my text Israel shall know it Wicked men will not know till they feel when they are struck then they will know The best knowledg of Gods displeasure it is from the causes but if men will not know from thence they shall know from the effects In their prosperity they had many false Prophets that soothed them up so that they were kept from knowledg but now when they had felt Gods stroke then they should know but he doth not tell you what you should know They should know these things First They should know what a great God it is they have to deal withal Secondly They should know how vile a thing sin is Thirdly They should know the vanity of all their shiftings Fourthly They should know the dreadfulness of Divine wrath Fifthly The faithfulness of Gods Prophets Sixthly They should know the wisdom of those who dar'd not do as they did Seventhly They should know the follie and vanitie of all the false Prophets that did seduce them before they should know that the Prophet is a fool and the spiritual man is mad Oh! the knowledg we have of these things in time of affliction is another manner of knowledg than we know in the time of our prosperitie It was the speech of a German Divine in an affliction In this disease I know what sin is and how great God is in this disease And yet he was a Divine why did he not know before No trulie I never knew what sin and God was so before Now Israel shall know The knowledg that men have of the truth of God in time of affliction is a working knowledg I appeal to you How manie of you in the time of your sickness and afflictions have known things after another manner than ever you knew them before It follows The Prophet is a fool and the spiritual man is mad In the time of Affliction they shall cry out that those are fools that did seduce them One that died not long since by the Exchange cried out of his keeping companie with lewd Ministers that did encourage him in his waies and that did harden him against Religion and the Saints of God In former times we know how men would close with wicked Ministers and how they would be hardened in scorning at Religion and Puritans but these will have cause upon their sick beds and death beds to crie out of them for they would tell them that they need not be so strict and so pure take heed now how you be deceived by those that account themselves spiritual men they here in the text upon experience find that the Prophet did but befool them and those that had such glorious titles of spiritual men that they were but mad and if you take not heed some that are here may find it hereafter true upon their death beds that they may cry out of such and such Ministers that did perswade them to such and such things But truly t is no excuse to men though they should be led aside by Ministers and others for you shall find what 's the reason that they were given up to Prophets that were fools it follows in the text For the multitude of their iniquity and for their great hatred Thou hadst a wicked and a vile heart that did hate Gods people and the waies of godliness and therefore it was just with God to give thee up to those that thou seest now to be fools and mad-men Oh! it 's just with God when mens spirits are against the true Prophets of God to leave them to Ministers that should cozen and undo their souls everlastingly VER 8. The watch-man of Ephraim was with my God but the Prophet is a snare of a fowler in all his waies and hatred in the House of his God IN this and the former Verse God charges as the cause of much evil in Israel the false Prophets but yet through the Peoples sin for it was through the multitude of their wickedness that they were so guided by those false
Prophets whom they followed in times of their prosperity But God would have a time wherein they should know they were but fools and the spiritual man but mad And this was likewise because of their great hatred the great hatred of the the true Prophets their spirits were against them and therefore God gave them up to those that were false the same argument follows here in the eigth verse The watchman of Ephraim was with my God but the Prophet is a snare of a fowler in all his waies and hatred in the house of his God The watch-man Such who profess themselves watchmen that take upon themselves glorious titles Prophets and Ministers of God are called watchmen and these made great profession that they would be as careful to foresee and labor as much to prevent danger to the People as any of them all they profest to be very useful unto the people and to be as much for God as any but they were a snare and this title of theirs and this profession of theirs proved to be a snare unto the people Many vile things are hidden under fair and glorious titles as many excellent things are disgraced under base and ignominious titles You know what a deal of evil was lately covered among us by names and titles as the Clergie and the Church and likewise what abundance of good had dirt cast upon it by titles as Conventicles and Puritans and the like and now the titles of things may be changed into others but may be as dangerous some other way as formerly these titles were both one way and the other Let people for ever take heed of titles and examin what lies under them be not led away one way nor other either by fair or specious titles or by ignominious titles Ordinarilie people that do not examin things to the bottom they are taken with names and titles But somewhat of these heretofore The watchman of EPHRAIM The people of Israel the ten Tribes they had no mind to the true watchmen because they threatned hard things against them they were willing to close with any others that would preach more pleasing things so they might set one against another and this quieted them although the truth was that these watchmen were a most grievous snare to them Thus many who have carnal hearts and are not able to bear the evincing and threatning power of the Word in the mouths of the true watchmen of faithful Ministers they seek to help themselves by the opinions judgments of other Ministers and so think they are safe when they have the opinion and judgment of some that are learned and have repute of godliness too for so certainly these watchmen had here and then they can set the opinion and judgment of one against the opinion and judgment of the other they think they are safe now and may be quiet yet this proves a dangerous snare When there is cleer conviction of a truth it is a dangerous thing out of a lothness to yeeld to that to seek the opinions of others I confess when a man hath the opinion and judgments and if out of love to the truth that he might be confirmed in the Truth or that he might know fully what the Truth is for him to seek help from others is a good thing but if out of distast to a Truth if because the heart is weary of it and would fain not have it to be true because it may bring some trouble upon that ground he goes to seek the opinion of some other and hopes before he goes that he shall find the opinion of others to be contrary and so he may have something to quiet his spirit this is a great snare to the souls of those that have been guilty of it The Watch-man of Ephraim Ephraim had Watch-men as well as Judah No cause so ill but will have some in the place of Watch-men that have the repute of wise learned and judicious men to maintain it The Watch-man of Ephraim was with my God They professed more than ordinarie judgment in the knowledg of Gods mind and acquaintance with the waies of God and yet they were snares to the people Whence observe Every man in his erronious opinion doth pretend to be with God and for God and without this indeed he could never be a snare to those that profess themselves to be the people of God With my God It must needs be a great grief to those who have the true knowledg of God and indeed have interest in him to see others who are false to maintain that which is evil and yet to pretend to God as if they were for God and for the glory of God and to set up God as much as any The Prophet seems to speak in grief and trouble these Watch-men of Ephraim those among the ten Tribes they will pretend to be for God to be for my God Vatablus hath a further Note upon this saith he Ephraim made to himself a Watch-man and would hear him and would hear them together with his God like mad-men would hear them together with God and so they would worship Idols and God too they would seem to respect the true Prophets and false Prophet both which is a meer madness thus he The Watchman of Ephraim was with my God They would not wholly depart from God and yet they would maintain false worship they would mingle both together But then The Prophet is a snare a snare of a Fower That is he catches poor simple deluded souls as a Fowler catches the bird with casting baits that are pleasing unto the bird hiding from the bird the snare that presently comes upon it so saith he the Watchmen of Ephraim do thus First they come to the people with very fair and specious things and labor to drop in those principles and do not discover what inferences they intend to make of them afterwards they do not discover what designs they have and what their scope is for the present they come to them and desire them to yeeld to such things that seem to be as fair as any thing in the world and with much pretence that it is only for their good and they intend nothing but good now when they have brought them to yeeld to such things they know that there are some inferences to be brought from those things that will make them to yeeld to other things which had they been presented to them at first they would never have yeelded to but the inferences lay at a distance as the snare doth and they not seeing what would follow they are brought to yield to such things that afterwards they cannot tell how in the world to avoid but they must yeeld to further things thus the Watchman is as a snare of a Fowler that laies things that seem to be very plausible at first but intend afterwards to bring the people to yeeld to other things that would