197 Cause A good Cause may be lost by too much depending on it Page 388 Comfort see beasts Commands Commands to superstition usually find obedience Page 473 Communion How communion is defiled by the presence of wicked men Page 373 Creature The good or evil of the creature depends upon man Page 67 Contend God contends not without cause Page 21 God contends not for little things Page 22 Condition The condition of the person offending aggravates the sin Page 118 The poor condition of such as are rich only in this world Page 434 Conscience How pride of conscience may be discerned Page 395 Contempt Contempt of the word a constant companion to Idolatry Page 363 Controversie Controversies between them that are neer are grievous controversies Page 2 The controversie of Gods with sinners is very grievous Page 5 Gods controversie against England Page 8 Gods controversie with Covenant-breakers is dreadfull Page 26 Covetousness The covetousness of Priests Page 93 Counsels Perplexed counsels are a fearful judgment to a Nation Page 170 Court see Evil Curiosity see Superstition Carnal see Agreements Carthaginians The Carthaginians Law concerning Magistrates Page 660 Christ Christ became miserable for our consolation Page 548 Christs speech of neglect of parents expounded Page 604 Choice see Spirits Clouds Clouds and dew passing what it implies Page 576 Communicative see Nature Consolation Consolation to those whose friends have perished in Gods Cause Page 589 Comfort see God Consideration What considerations move men best to turn to God Page 536 Correction see Means Court see Idolatry Church see Assemblies Courage Motives to courage Page 535 Covenant The Covenant which God hath made with man is three-fold Page 622 The portion of Covenant-breakers Page 686 Cut-down How to know when a man is cut down Page 595 D Danger The danger of forsaking the truth Page 386 The danger of depending upon duties Page 403 Dangerous It is dangerous to venture upon the beginnings of false worship Page 354 It is dangerous to be deeply rooted in superstition Page 355 Defiled Defiled worship defiles the soul Page 372 Defiled see Nation Defilement A twofold defilement Page 371 Deny We should deny our selves to promote the true worship of God Page 357 Disappointment Disappointment brings shame Page 326 Distinction There ought to be a distinction made between the children of wicked and of godly Ministers Page 130 Disrespect Disrespect breeds shame Page 325 Divination How the Heathens were wont to divine by staves Page 134 Dogs Wicked men are dogs Page 73 Duty What the duty of Ministers is Page 141 What the duty of Christians is Page 474 Dying What a dying and terrified conscience is Page 500 Danger Danger see Night Daies see Festival Difference Dangerous It is dangerous to men to let good beginnings fall Page 583 See Hypocrisie Daniels case in prayer opened Page 611 Deliverance All deliverance comes from heaven Page 566 Destruction see wilfulness Difference Difference between Gods setting daies apart and mans setting daies apart Page 661 Discovery see Morning Duties see Natural Drunkenness Drunkenness brings diseases Page 663 E Education The custom of the Romans concerning the education of their children Page 421 Emperor Emperors called and accounted the Popes Dogs Page 117 England England admonished Page 86 A warning for England Page 375 see Controversie End The end of duties is to find out God Page 411 Evil The reason why there was so much evil at Court Page 115 See Punishment Example The example of wicked parents is not to be followed by their children Page 429 Excellency The excellency of grace makes sin the worse Page 179 Experience Experience of our late Prelates Page 358 Emperor An Emperor may be kept from the Sacrament Page 577 England The men of England of perverse spirits Page 572 Englands superstition reproved Page 589 England guilty of blood by calling murder manslaughter Page 627 Englands wickedness Page 641 Evil see Slander Excuses Mens excuses Page 570 Exhortation Exhortations to mercy Page 615 Experience The Saints experience Page 564 Expostulation see Form Expressions Scripture expressions against formality Page 621 F False worship The evils false worship doth in a Nation Page 138 Families The families of wicked Ministers are many times forgotten Page 97 Failings God looks not at the particular failings of a State Page 382 Flower The glory of the world is but as a flower Page 64 Formal God delights not in formal professors Page 412 Framing Notes of framing ones heart to the will of God Page 381 Faith Faith makes God real in the saddest condition Page 542 An eminent prop of faith Page 548 See Unworthiness and Repentance False Prophets False Ptophets are not to be followed Page 588 False Worship False Worship is to be trembled at Page 633 Festival daies Festival daies are usually distempering daies Page 664 Form A form of expostulation with ones soul Page 570 G Gilgal Wherein Gilgal was famous Page 183 Given A dreadful thing to be given over of God and why Page 207 Glory see Flower God God is a God of truth Page 23 God is no respecter of person Page 118 We should seriously mind what God doth Page 338 Gods pleading with man is not to be neglected Page 345 How God rebukes men Page 363 God will deal with men according to their present waies Page 370 God is not engaged to any Page 402 God delights most in his second right Page 405 God will not alwaies be found Page 411 God never smites a people before he warns them Page 452 God is a moth and rottenness and how Page 477 See Real Controversy Contend Punish Wrath Holiness Good works The good works of the Saints shall return unto them Page 121 Governors Governors of families should be careful of their families Page 154 The Governors of the people are usually the causes of the evils of the people Page 198 See Rulers Grace see Excellency God God will have glory from men Page 516 Gods usual way of comforting his people Page 520 God works by contraries Page 540 God doth not willingly grieve men Page 669 See Heart Keep Leave Penitent Mercies bound Governors see Wicked Great-men Great men are not easily reformed Page 577 Grounded We must be well grounded in the cause we suffer for Page 540 H Hard Hard truths are hardly born Page 2 The signs of an hard heart Page 515 Heathens Why the Heathens sacrificed undrr trees Page 149 A notable speech of an Heathen Page 552 Heart The secrets of mans heart are known to God Page 367 The heart of man is knotty Page 593 See Framing Argument Hard Note Herod Herods mercy in time of famine Page 30 Holiness God putteth a stamp of holiness upon the places he chuseth Page 143 Hope There is little hope of private means when publick means fail Page 85 Humble An humble man knows much of the mind of Christ Page 396 Help We should help those that suffer for a good cause Page 574 Heal How God healeth Page 640 Hypocrites see
Obs 4. Idolaters are no understanding people Page 165 Applyed to our times Page 167 Obs 5. It is a fearful judgement of God to leave men to perplexed councels Page 170 Obs 6. When wicked men are fallen they shal be so perplexed that they shall not know what to do Page 170 VERS XV. Obs 1. Ministers should especially look to those whom they are bound unto by office yet so as to labor to do good to others Page 171 Obs 2. When we see our labor lost to some we should try to do good to others ibid Obs 3. To be neer Idolaters is very dangerous Page 172 Obs 4. The neerer a false worship comes to a true one the more dangerous it is Page 174 Obs 5. Those that enjoy Gods Ordinances in a true way should take heed of doing as other people do Page 175 Obs 6. We must not do as others do in point of Gods worship Page 177 Obs 7 It goes neerer the heart of God when his People offend than when others do Page 178 Reas 1. There is more unkindness in their sins Page 179 2 There is more unfaithfulness in them ibid 3 Gods Name is more polluted by them ibid 4. The excellency of their graces makes their sins worse ibid 5. They go neerer the heart of the Saints than the sins of others Page 180 Application to our times ibid Obs 8. We must not come neer places that are dangerous to draw us to sin Page 186 Obs 9. Places corrupted lose their honor Page 188 VERS XVI Opened Page 192 Obs 1. Liberty may prove to be ones misery Page 195 VERS XVII Opened Page 196 Obs 1. Wicked children are great dishonors to their parents Page 197 Obs 2. Governors are usually the causes of the evils of the people Page 198 Obs 3. Idolaters hearts are strangely glued to the waies of Idolatry Page 200 Use Joyn your selves to Jesus Christ Page 201 Obs 4 We must take heed of communicating with Idolaters in their false waies Page 202 Obs 5. It is a heavy judgment upon a people when the Saints withdraw from them ibid Obs 6 God hath a time to give men over to themselves Page 205 1 Because he hath no need of them Page 206 2 He hath another way to fetch glory from them ibid Obs 7 It is the most woful judgment upon a people or person when God lets them alone in sin ibid 1 It is a testimony of disrespect in God Page 207 2 These are going apace into misery ibid 3 They are in the midst of abundance of dangers Page 208 4 God intends to make way for some fearful wrath to come upon them ibid 5 He will not vouchsafe to hear them speak to him ibid 6 It is a dreadful sign of Reprobation Page 209 7 It is greater than all earthly judgments Page 210 8 It is worse than to be given up to the Devil Page 211 9 It is worse than to be sent to Hell presently Page 212 10 Though he be without grace he must answer for it as though he had it Page 212 11 All means of grace are made improfitable to him Page 213 Use 1 See what poor creatures men are ibid Use 2 Let us fear and tremble at this judgment ibid Object I fear God hath laid this judgment upon me Answer 1 It is a good sign that thou art troubled with such a fear Page 214 Answer 2 It is a good means to keep thee from being let alone ibid Answer 3 If thou hast not a heart to let God alone God hath not a heart to let thee alone ibid Use 3 Blesse God that he hath not inflicted this judgment upon thee Page 215 2 Blesse God that he hath not inflicted it upon the Kingdom ib. VERS XVIII Opened Page 217 Obs 1 Rulers should be shields to the people where they live Page 219 Application to our times Page 220 VERS XIX Obs 1 Such as are superstitious look upon Gods Ordinances as vile and their own inventions as glorious Page 325 Obs 2 The judgments of God upon wicked men who have been spared a long time come violently ibid Causes of shame 1 Disrespect from those we desire honor from Page 326 2 When a man takes a great deal of pains and it comes to nothing Page 327 3 Disappointment of hope ibid 4 When God discovers that to be vile which a man glorieth in ib. Use Admonition to the superstitious to take shame to themselves Page 328 Obs 3 God hath a time to make all Idolaters ashamed of their sacrifices Page 332 Obs 4 Duties performed with a carnal heart are mixed with base ends ibid Obs 5 Our sacrifices are defiled by the foulnesse of our hearts ibid Question What are those sacrifices we should render to God and not be ashamed of Answer 1 Be sure they be his own Page 333 Answer 2 Let them come from faith Page 334 Answer 3 Let your ends be high ibid Answer 4 Let your whol strength be taken up in them ibid Answer 5 Offer up your selves a sacrifice to God ibid Answer 6 Be humbled after all your best services Page 335 Answer 7 Tender up all in Christ Page 336 CHAP. V. VERS I. Opened Page 337 Obs 1 When God comes in judgment he expects we should seriously mind what he is doing Page 338 Obs 2 Generallity in sins is no way to escape judgment ibid Obs 3. The Priests have usually been the causes of wickednesse in and judgments on a nation Page 339 Obs 4 The people will go the way the King and Priests go ibid Obs 5 Kings and Princes must have sin charged upon them as well as others Page 342 Obs 6 Though they are to be reproved for sin some due respect ought to be given them Page 344 Obs 7 When God pleadeth against us let not neglect ibid VERS II. Obs 1 It is a dangerous thing to venture upon the beginnings of false worship Page 354 Obs 2 It is a dangerous thing to be deeply rooted in superstitious waies Page 355 Use This should teach us to deny our selves Page 357 Obs 3 The hearts of Apostates are most deeply rooted in wickednesse ibid Application to our times Page 358 Obs 4 Idolaters are profound and deep ibid Obs 5 Idolaters are deep in pollicy ibid Use Let us labor to be wise in the worship of God ibid Obs 6 The Ministers of God must rebuke sin Page 361 Obs 7 When Ministers rebuke in the way of God then God doth rebuke Page 362 Obs 8 Idolaters hearts are stubborn ibid Use Let not us be troubled at the stoutnesse of Idolaters Page 363 Obs 9 It is a greater evil to stand out against Gods displeasure than against his commands ibid Use Let us charge this sin upon our spirits Page 364 Obs 10 Prophets rebukes must be impartial rebukes Page 365 Obs 11 It is a hard thing for a few men to stand out against a State in matters of Religion ibid VERS III. Opened Page 366 Obs 1 Gods eye is upon the
they do God good service to slay and to root out that generation of Gods people that is here in England and they would be confident that it is the mind of God that they should be rooted out Therefore we had need look to it to make up our peace with God that the controversie between him and us may not prove to be their victory The Lord hath a controversy with the inhabitants of the Land There are only two notes to be further observed hence God having to deal with poor earthen creatures he might presently have let his wrath out against them and destroyed them But Mark God is willing to have his cause pleaded with vile creatures so that all the while he is pleading there is time and space for them to come in This teacheth us this excellent lesson Observ That men should be willing that the cause that is between them and their inferiours should be pleaded and not stand so much upon their superiority and scorn to humour an inferiour so much as to have any matter debated between them As husband and wife if a controversie be between them though the one be superiour and the other inferiour think it not much to debate it between themselves with meekness and love Job 31.13 profest he did not despise the cause of his man-servent when he contended with him but he would have that pleaded and made out Jehovah the mighty God condescendeth to put his cause to a suit he will not pass sentence upon poor creatures til it come to a tryal Be not surly and scornful towards your inferiours Another Note The inhabitants of the Land lies a little more couched The inhabitants of the Land what Land The inhabitants of the Land of Canaan a controversie with them Mark God fulfilled his promise in bringing them into the Land of Canaan and now he pleadeth with them for the forfeiture of their promise Psal 105.44 45. he tells them that he had given them the lands of the Heathen that they might observe his Statutes and keep his Laws that was their condition God fulfilled hiâ— part he bringeth them into the land but when they were in the land they minded not their part You know God often gave them charge when they came into the land to do this and this they promised they would do it but when they were once brought into the land they forgot it they forsook God God now comes and pleads with the inhabitants of this land As if he should say I have done my part in bringing you into the land now I come to plead with you for breaking your promise and covenant Take this note from hence Whatsoever mercy you have from God you are to look upon it as a fruit of Gods faithfulness to you if you be Gods and as a ground of your obedience to him Observ and his pleading with you if you walk not answerable to it The inhabitants of the Land Hierome hath another note upon it but that is further off I will only name it Rightly saith he are they called to answer and to judgment that are the inhabitants of the land and do not look upon themselves as sojourners and strangers in the land But he that can truly say with the Prophet I am a pilgrim a stranger here such a one can never do that which may cause God to have a controversy against him This is the reason men do that which causeth God to have a controversie with them because they look upon themselves as possessors of the land and not as pilgrims and strangers But this is too far off The second part followeth God declareth A sute first is entred against such a man when the Court day comes there is calling for a declaration the Lawyer declares God doth so and the Prophet is Gods Lawyer and here are three Articles put in thiâ— declaration Because there is no Truth no Mercy no knowledg of God in the land First in general that there is a declaration take these two useful notes from thence First God contendeth not with a people without a cause How many are there that strive and contend one with another without any cause at all they vex and rage contend and sue and great controversies there are but if we come to examin the cause we can find nothing at all great dull is raised but whence is it if we look to the bottom and examin wherefore it is we can see just nothing they themselves know no cause they can give no rational account of all their pleading one against another As David said to Eliah his eldest brother 1 Sam. 17.29 when Eliah came and wrangled with him saith David What have I now done is there not a cause Eliahs spirit was up through his envy chiding and wrangling with David but what have I done saith David have not I cause for what I did Thus many have their spirits up chiding and wrangling but examin the cause and they can show none at all How many are there of bitter spirits who even go about like mad-dogs snarling at every one even at those they know not with whom they had never any thing to do yet cry out against them railing upon them every where Ask them do you know the man can you prove any hurt against him The truth is they know him not they are not able to make good what they say only there is a general noise of such and such men that they do thus and thus and so they bite and snail and rage against them but when all comes to all they know no cause Such and such men they say disturb the Kingdom and trouble the people a greaâ— deal of cry but little wool the foundations of the earth are out of order but what hath the righteous done You would think when you hear such railings and cryings out against such and such men that they were the most monstrous men upon the earth but examin what it is that they have done there is nothing God doth not so with you God never contendeth with man but for a just cause Secondly Because there is no truth nor mercy nor knowledg of God in the land but by swearing and lying and stealing c. From whence in the general there is this God contendeth not against a people for little things Obâ— when God saith he hath a controversie with the inhabitants of the land it is not for trifles for ordinary infirmities for dayly excursions but for great notorious things Not that little things do not deserve a controversie but it is from the vertue and fruit of the Covenant that this comes to passe in others that are not in Covenant little things make a controversie but between Gods children and himself they are not little things that make a controversie But men are of froward spirits every trifle is enough to make a controversie between them Yea usually thâ— greatest controversies between neerest friends is some trifle or
distemper of the hearts of many people amongst us that they commit sin and take liberty to themselves to satisfie the lusts of the flesh and what will they do They will pray to God to forgive them and some go so far that they will fast and then sin again and then pray and fast again and then to it again thinking to put off God with such kind of sacrifices as these are It is true we are all linners and we must repent and so tin and repent and sin and repent again and so make repentance that should be the death of their sins a means to nourish their sins The Priests here did abuse the type the sacrifices they lighten the hearts of people by telling them that there was a sacrifice to expiate their sin and have you not at this day many that abuse the Antitype as much that tell the people with such kind of expressions as there Sin at fast as you can there is a sufficient sacrifice for sin it is but to beleeve in Christ Christ hath shed his blood for the greatest sins of all and sin as fast as you can yet there is a price paid for sin It is true there may be some truth in the words some matter in them without cloathing them with such absurdities that is that there is a sacrifice for the greatest sin but now to speak to people upon this in such a manner sin as fast as you can there is a sacrifice for sin for it is the manner the Modus that doth either encourage or keep back people from sin I appeal unto you whether have you not many that do reveal Christ in such a way and manner and open the rich and glorious free grace of God in Christ as is an encouragement to people unto sin It is true when they come to be examined they deny it no God forbid they do not encourage men to sin they only tel them of Gods free grace Yea but they tell them of it in such a manner without such cautions as prudent wise conscionable Ministers use to do And therefore you find that all your lewd and looser sort of Professors close with them because they have such a way of preaching of free grace It appears that in Hierome his time there were such a kind of people for he hath this expression of some in his daies Ierom against the abusers of Free-grace when they saw any to live wickedly they would say thus to them you sin and offend but God requireth nothing else but only abide in the truth of the faith do but beleeve and that is enough And again he hath a further expression which faith if you do but keep God doth not so much regard your lives what they are only looks that you do beleeve And by this means faith he men repent not neither are they humbled but they walk up and down with a stretched out neck you shall find them by their very gate they walk so peartly abroad and cast up their heads because they think they hold the true faith and so take liberty to sin The Church hath been continually troubled with this generation and no mervail there be such men now amongst us for there being not yet a full Reformation for we are but in the way tending toward it and all things cannot be reformed at once therefore some kind of liberty for the present is permitted to such men and therefore I say no mervail that we have such among us that are of such spirits to abuse the free grace of God and lighten the hearts of men in their sin by telling of them there is a sacrifice in Christs death sufficient to pay for all And so much for this eighth verse Verse 9. And there shall be like people like Priest and I will punish them for their waies and reward them for their doings THE Lord threatning of the ten Tribes especially points his threats against the Priests as the great cause of the evil both of the sin and punishment of the people as ever they have been Evil Ministers in a countrey have been a chief cause of the sin and of the misery of the Countrey Divers of Gods threats against them we saw before and still it follows There shall be like people like Priest Here is a mixt threat both against Priest and people They have made themselves like one another in sin Obser God will make them like one another in punishment They joyn themselves together in sin and were alike there God wil joyn them in judgment and they shal be alike there too There is a likeness between people and Priest upon two grounds I mean in evil especially First They are like in sin one to another usually from the just judgment of God upon people When people dislike the powerful Ministry of the word Obser when their hearts cannot bear a spiritual and lively Ministry God in just judgment sendeth unto them Ministers according to their very lusts Ministers that shall be sutable unto that very disposition of their hearts to harden them in it And this is a fearful judgment upon a people They may rejoyce and bless themselves in it and think themselves now quiet and in safety and say they have got a very honest man a brave man a quiet man amongst them but while they are rejoycing the wrath of God is in a most dreadful manner let out against them in sending them a Minister according to their lusts As God threatneth in Ezek. 14.4 If a man set up an Idol in his heart God will answer him according to his Idol so when people set up Idols in their hearts their hearts are bent unto such and such lusts and wicked waies God in his just judgment will answer them according unto their own hearts and lusts they shall have such Ministers sent amongst them as will harden them in those wicked waies Again secondly Like people like Priest In evil in regard of the great influence that there is mutualy from the Priests to the people and from the people to the Priests so they come to be like one another in evil Sometime from the people to the Priests If people be Malignants and superstitious and loose and vain the Priests that are among them being carnal they will seek to humour them they love to be made of by them and therefore they preach such things as may suit with such kind of humours But this is a very vile thing It is an extream dishonor to the Ministry of the word to subject it unto the lusts of men It is this that makes it so contemptible in the eyes of wicked men Though they be pleased with it yet the truth is the suiting of their lusts makes the Ministry of the word contemptible How is that you will say they are pleased with it commend such men and like them well While they commend the men and like them well yea like what they say yet they contemn the
families and pray together and sing together Our condition is not yet as it is here threatned against Israel that they should be as a lamb in a large place bleating up and down and none to regard them If one should be in some parts of Germany and there see an English man in some great straight simile wring his hands and making grievous complaints and no body succouring of him or helping him there he remembers what he hath been in England in what fashion he hath lived and now there is none regards him this were a sad condition This is the condition here threatned They shall be fed as a lamb in a large place Verse 17. Ephraim is joyned to Idols Let him alone You have heard before that God gives warning unto Judah to take heed of the sins of Israel of the ten Tribes And many arguments are used some you have heard and others remain This 17. verse hath two strong arguments for it First Ephraim is joyned to Idols Ephraim engaging himself in that way of false worship is now so in wrapped in that sin and guilt that he cannot tel how to get out he is joyned to it Note As it is the way of Idolaters and the curse of God upon them that when they are once got into that sin it is very hard ever to recover them out of it Take heed Judah that you come not into it Secondly As he is joyned so being strongly set upon his Idols so the Lord hath given him up to his Idols There is this curse of God upon him to say Let him alone Oh Judah take heed what you do then So that these words are brought in as two arguments to perswade Judah not to do as Israel hath done and indeed all the remainder too of this Chapter is brought in this way To speak then of these Ephraim is joyned to Idols Ephraim why Ephraim was dead long ago Ephraim was one of the Patriarches the child of a Patriarch at least he was the grand-child of Jacob and he had a great blessing upon him Gen. 48.20 In thee shall Israel bless and shall say God make thee like Ephraim Ephraim had a special blessing upon him such a blessing as that the rest of the Tribes should say God bless thee and make thee like Ephraim for Josephs tribe was in Ephraim and Mannasses and yet now it is said that Ephraim is joyned to Idols Why Ephraim Because that the chief of the ten Tribes that were now joyned to Idols were the children of Ephraim Exposit 1 for Ephraim and Mannasses stood in stead of Joseph that Patriarch and the children I say of Ephraim were those that were joyned to Idols which were the chief of the ten Tribes From whence the first Note is this That Children that are wicked they are great disgraces and dishonors unto their parents Obs 1. Ephraim that was dead long before suffers dishonor by his children that are now joyned to Idols Use Let children out of reverence and respect to their parents take heed what they do Secondly All the ten Tribes were joined to Idols why then Exposit 2 is Ephraim named rather than any of the other The reason is this because that Jeroboam and the Princes were all of the tribe of Ephraim and therefore all is put upon them He doth not say the ten Tribes are joyned to Idols but Ephraim is because indeed the Idolatry of all the other nine Tribes was from the Idolatry of Jeroboam and the Princes that were of the Tribe of Ephraim From whence another Note is this That The Governours of people are usually the causes of the evil of the Obs 2 people and especially in the point of false worship If Governours be superstitious and Idolaters if they will favour Idolatry all the people usually or the generallity of them will go that way They contract the guilt of the Idolatry of all the false worship of the people Ephraim doth Jeroboam and the Princes that were of that Tribe contracts all the guilt of the Idolatry of all the ten Tribes therefore it is said Ephraim only as if only Ephraim was joyned to Idols Governours therefore that are superstitious and Idolatrous have woful guilt upon them and we have cause to lament their condition exceedingly We reade in that second of Matthew where the wise men came to enquire after the King of the Jews they came from a far Countrey they said they had seen his star and they desired to know where the place was that he should be born in It was a mighty work such a work as did trouble Herod and al Jerusalem with him was in a mighty trouble what this should be a strange thing that such wise men should come so far from a far Country and tell us of a star that appeared and that a King of the Jews should be born all the people were troubled together with the King so as that they called a counsel of all the chief Priests and the Scribes and such as were expert in the Law to know where Christ should be born and this Counsel told them that the place was to be in Bethlehem and upon that the wise men according to their direction or according to the star Note went to find out the place But mark you do not reade of any one of all the people of Jerusalem that went with the wise men Although they were stirred at it and thought it a wonderful work that a star should thus appear and that these wise men should come and enquire for the King of the Jews and that their own Teachers should tell them that he was to be born at Bethlehem and thereupon they went to Bethlehem to search it out yet I say we do not reade that any of the people went with them No they durst not because of Herod Herod that was then their Prince he did not frame that way and therefore not one of the people would follow after the wise men to search after Christ So it is usual that when Governors discountenance the waies of God the people generally do as they do And especially Governours that are in waies of superstition and Idolatry and together with those waies shall give people liberty to satisfie their lusts then they will cleave unto them indeed as Jeroboam and the rest of the Princes did they set up a false way of worship and together with that they gave libety unto the people to satisfie their lusts as appeared partly before and will further appear in this prophesie And this was one special way by which they gained the hearts of the people to them in their false worship because they gave scope and liberty to their lusts Let any Princes and Governors set up and countenance any false way of worship and together with it give liberty to the people for the satisfying of their lusts and they will gain enow unto them there is no cause to wonder that such Princes should
of God to people when they understand not only the way of Gods worship in the lump but they understand the form and the fashion and the Ordinances and the Laws the circumstances and all the several waies the exactness of the worship of God Note For we must not look upon any thing in the worship of God as worthy to be neglected but we must have respect to all the forms and fashions and Ordinances of Gods house God standeth much upon his worship in every punctilio and it is a great mercy of God to reveal to us every point of his worship It is true man stands much upon form and God standeth much upon form Many deny the power of godliness but keep the form of it they are much set upon their forms and God is much set upon his forms If you be set upon forme for worship look upon Gods worship he is much set upon forms in his woâ—ship And mark then when we are ashamed of what we have done then we shall understand the Laws of the house but first we must be ashamed and throughly humbled for our former superstitious sacrifices and then we shall come to understand the right way of Gods worship in his own Temple we must not expect it before Many people they cry out we are at a loss we know not what to do we have rejected indeed false worship and in some measure we see that that is vile but we know not what way to set up in Gods house what are the forms and fashions thereof and the hearts of people tremble to think what may come to be determined fearing lest things will not be found out fearing dissentions and disagreement Would you but know how you should come to understand the right way of Gods house in the worship and government of it Be ashamed of your sacrifices be ashamed of what you have done And above all men those that are betrusted to find out the Laws Ministers and forms fashions and Ordinances of Gods house above all men they are to be ashamed of what they have done to be ashamed first of their sacrifices And that should be your prayer that God would humble them for all their former superstitious sacrifices that so they may come to have revealed to them the form and fashion of Gods house and being revealed to them they may reveal it to you There is a necessity that those men that have been guilty of superstitious waies of worship that they should be ashamed first of that before they can come to understand the right way of the house of God Let them be men of never such excellent parts and abilities Note yet except they be first ashamed for what they have done and thoroughly humbled they cannot expect to understand the waies of Gods house in the forms and fashions and ordinances of it In Ezek. 44.10 11 12 13. there God threatneth those Priests that did depart from him when Israel dedarted that did depart from him to false worship that they should beare their iniquity that they should never come neare to him seeing they departed in the general departure and did not keep close to the true worship of God they must bear their iniquity they must not come near unto God only God would be content they should be imployed in some meaner out-services Applic. And therefore it may be that God will not use some men of choice parts in any great work of his to do him any great service that 's the meaning of the text that those that did depart from God when there was a general departure of the Nation when Israel did depart they would comply with them to save their skin and they would conform to those superstitious waies then did the Lord swear lift up his hand against them that though they shall be imploied in some meaner services yet they shal not come near him And I say it maâ— be feared that the Lord may do so against some of us How ever except there be extraordinary repentance taking shame unto themselves though they may be men of excellent parts the Lord may remember what they have done when Israel departed from God what their compliances were And though the Lord may make still use of them in some ordinary work yet he may lift up his hand against them that they shal never be imployed never blest in any choice work he hath to do God may justly leave them to such waies as that they shall cast themselves in a great measure out of the hearts of the Saints because he doth not delight to use them in any special service and so their shame shal stick upon them while they live and the more honor they seek the more shame will God certainly cast upon them Jer. 3.25 saith the Church there We lie down in our shame Oh there is cause that such men should lie down in their shame those that are of discerning spirits and observe the waies of men and the waies of God they cannot but see that those men should lie down in their shame for so long as yeilding to superstitious vanities and submission to false power was useful to them to save their estates their liberties and livings they would yeild and they would submit and then their judgments alter when times alter when other waies come to be countenanced publickly then they are of other judgments than they were before so long as they could not make use of another way they were not of that judgment now when they can make use of it and there is more countenancing of it how soon is their judgment altered yea and so altered as presently to grow even bitter against their brethren of another judgment Note Surely a great deal more cause there is that they and we all of us should take shame to our selves lie down in our shame a while and so carry things in all humility in all meekness in suspition of our selves and of our own judgments in love to our brethren remembring that we our selves were of another judgement and opinion not long since And therefore our hearts I say should be very low and gentle and very tender and meek even toward all with whom we have to do And further God hath a time to make al carnal men ashamed Obs 2 of their sacrifices We will a little raise up our meditations somewhat higher from this They shall be ashamed of their sacrifices All sacrifices not only superstiâ—â—ous and idolatrous but all other sacrifices that come short of the rule will at length cause shame As carnal men that tender up many services unto God and that lay such weight upon their services as to lay their claim to Heaven and interest in God upon their sacrifices God hath a time to make them ashamed of all these sacrifices Al now when God shal discover the vanity of their prayers if God should but shew to us al and to the whol company here each
so far as it concerns his own act what I am to do so far as I must answer before God I must judg it so but if I be taught and commanded by authority one thing and I judg another I go upon mine own peril that is if I do not judge right I sin against God and incur punishment from God and I must run the hazard but to judge that which must be the rule of my act that is a certain truth belonging unto every man Give ear ye house of the King And there is put an Ob unto this besides the other Give ear Oh house of the King for though it comes in last yet that 's the principal indeed for what can superstitious and Idolatrous Priests do what hurt except they be countenanced by the house of the King Give eare therefore Oh house of the King Oh house that is the King himself with all his Courtiers Kings and Princes must have sin charged upon them and be made to know that they are under the threats of God as well as any Obser For judgment is against you Mark it he doth not put all this evil upon ill Counsellers that got into the house of the King but he puts it directly upon the house of the King it self Ill Princes may be as great a cause why there are ill Councellors Note as ill Counsellors why there are ill Princes Ill Counsellors usually see what the design of a Prince is and what is sutable to his disposition and they blow up nourish and help that with their evil counsel But were it that the design of Princes and their dispositions were right they might have Counsellors about them to further that which is right too Certainly it is no excuse for Princes to cherish flatterers and wicked ones about them then to say they were advised to such a way For if the teaching of the Priests and the coÌ„mâ—nds of Princes do not excuse people but they must see a rule for what they do then Counsellors about Princes connot excuse them but they ought to see the rule for what they do too It is the unhappiness of Princes to have none about them to charge them personally with their sins I mean in the Name of God to shew them the evil and the danger of their sins It was wont to be said as heretofore I have told you Da Ambrosios plur habebimus Theodosios Let us have Ambroses and we shall have Theodosius's because of his freedom of spirit with that Emperor And besides to another Emperor Valentinian saith he Noli te extollere Imperator si vis diutius imparare esto Deo subditus Do not lift up thy self Oh Emperor if you will be Emperor longer if you will reign longer be willing to be subject unto God And we know with what freedom of spirit the Prophets in former times spoke even to Kings houses You know that of Samuel 1. Sam. 12. ult If you do wickedly you shall perish both ye and your King So Elijah to Ahab Thou art he that troublest Israel So Elisha to Jehoram 2 King 3.13 14. What have I to do with thee and yet Jehoram came to the Prophet in an humble way what have I to do with thee Get thee to the Prophets of thy father And were it not that I regard the presence of Jehosaphat the King of Judah I would not look toward thee nor see thee This he said to a great King Great liberty have others had in the Primitive times to speak thus unto Princes And a great cause of the evil of these latter daies hath been the flatteries of those that have been at Court therefore saith the Prophet here Hear ye Oh house of the King Kings are great indeed above other men but what are they before the great God Psal 76.12 He shall cut off the spirit of Princes he is terrible to the Kings of the earth Psal 105.12 When they were but few in number yea very few and strangers in the land when they went from one Nation to another from one Kingdom to another people he suffered no man to do them wrong yea he reproved Kings for their sakes He reproved Kings for the sake of his own people when they were but few in number and went wandring from one Nation to another said Touch not mine anointed that is touch nor my Saints He gave Kings warning that they should take heed how they did so much as Touâ—h his Church touch his own people Gods people are there called his Anointed and it is said unto Kings that they should not touch his anointed that were so few and wandered up and down from one Nation to another Say thus even to the house of the King Expos 2. But yet further The house of the King is named last here is named after the house of Israel why so Not that the house of Israel were more guilty than the house of the King but because the house of the King could least endure reproof that is one reason given of it they could hardly bear reprehension therefore in wisdom so far the Prophet would go he would begin with the other and being in a way of reprehension with the other then he comes in with the house of the King Obser Though they are to be reproved for evil yet some due respect ought to be given unto them Judgment Judgment is toward you saith the Prophet Judicium here is taken either actively or passively Actively pro actu Judicij so Junius it was their part to judg out of the Law and so he would reade it thus Judgment is yours Oh house of the King you ought to judg the people in righteousness But I rather think that here it is to be taken passively that is that God calls you to judgment to suffer Judgment judgment is toward you Note or against you And observe I beseech you the difference between the beginning of the fourth Chapter and the beginning of the fifth In the fourth Chapter it was but a controversie a strife that God had with them Hear the Word of the Lord ye children of Israel for the Lord hath a controversie with the land But here you have another word now it is come to judgment that which before was but a contending with them is now come to a judgment of them to a passing of sentence upon them judgment is against you sentence is out upon you The former was Gods pleading against them and this now is Gods judging of them When God pleadeth against us that is the Note from thence let us not neglect his pleas Observ Gods pleadings for they will come to a sentence and then we are gone If we neglect when he begins to plead his cause with us if we neglect it because judgment is not upon us it will proceed to a sentence God hath laid his plea against many a man in his Word and perhaps some of you see it and know
Terror Hypocrisie Hypocrisie in Reformation is dangerous Page 581 Honor Places of honor are great snares Page 670 How we should honor God Page 695 Howling see Prayer I Idolaters Idolaters seldom come in and return Page 125 What poor waies of worship Idolaters have Page 136 If parents be Idolaters their children are usually so too Page 161 It is dangerous living near Idolaters and why Page 172 Idolaters are proud men Page 391 Idolaters despise Gods worship Page 391 Idolatry The Idolatry of the Papists Page 133 The neerer Idolatry comes to the Worship of God the more dangerous it is Page 174 Court idolatry is most dangerous Page 633 See Contempt Idols Idols are bewitching things Page 199 Ignorance The cause of ignorance Page 35 Ignorance is the deformity of the soul Page 90 Ignorance is dangerous and how Page 91 Ignorance and pride are companions Page 390 Incest Incest an hainous sin Page 61 Influence There is a great influence between the Priests and the People Page 100 Impetuousness Impetuousness of spirit is to be suspected Page 136 Institutions Institutions are to be minded in point of worship Page 128 Inclinations Strong inclinations bind the mind Page 388 Justice Justice must be executed impartially Page 50 Justice must not struck dumb with the appearance of angels Page 222 Judgment It is a great judgment for men to be unserviceable in times of service Page 565 How judgment convinceth Page 597 See Leave and Ministry Irreligion Irreligion and slavery are companions Page 654 K Kings Kings were accounted of as the Popes dogs Page 177 Godly Kings observed not their birth-daies Page 661 See Respect Knowledge Want of knowledg of God makes men cruel Page 32 Keep How to keep God with us Page 510 Know see Saints Knowledge see Opportunity Kingdom see Officers L Lady The folly of a Lady in Paris Page 151 Land How a Land may be said to mourn Page 62 Living-God Living-God what it implies Page 189 Lying Lying and swearing go together Page 44 Leave It is a sad judgment for God to leave men Page 509 God never leaves his Page 510 Live see Resurrection M Magistrates see Bribery Man slaughter Man-slaughter is but a vain distinction from murder Page 48 Men see Merciless Merciless A merciful God sets him against merciless men Page 29 Ministers Ministers must plead for God Page 3 How faithful Ministers shall be dealt withal Page 77 Striving against faithful Ministers is a great hastning of judgment Page 81 Ill Ministers are besotted Page 88 Ministers must rebuke sin Page 361 The duty of Ministers Page 438 It is a comfort to Ministers to die preaching Page 590 Ministers are hewers Page 593 Ministers work is difficult Page 594 See Truths Superstition Whoremongers Duty Mind see Inclinations Mixture How the mixture of wicked and godly men is hurtful Page 372 How the mixture of wicked and godly men is to be distinguished Page 373 Murder Murder is not to be pardoned Page 48 Man-slaughter see England Men see Causes Means Means to persevere Page 585 Mercies How to use mercies well Page 545 Mercies are forfeited by unbeleef before they be received ibid One mercy makes way for another Page 558 Gods mercies are seasonable Page 564 In what cases God will have mercy and not sacrifice Page 601 Means All means must be used before correction Page 569 Ministry The sharper the Ministry is the sharper shall the judgment be if it be neglected Page 598 Morning Gods discovery is in the morning Page 560 See Presence Murder see England N Nation A defiled Nation is neer ruin Page 374 While a Nation is purging there is hope Page 375 How it may be known what shall become of a Nation Page 428 Natural What a Natural man may do towards conversion Page 377 What natural duties are Page 601 Nature The more excellent the Nature is the more communicative it is Page 573 Neighbors Ill neighbors are an ill thing Page 445 Night Night times are times of danger Page 560 Note A note of a good heart Page 565 O Oath What an Oath implies Page 189 Obedience Willing Obedience to sin brings guilt upon a Nation Page 473 Obedience see Command Officers The Officers of the Kingdom seek their own interest Page 639 Opportunity No Opportunity to get knowledg must be neglected Page 609 P Passion Passion makes a man a beast Page 48 Papists The doctrine of the Papists is opposite to the Scripture Page 81 Papists see Idolatry Patience The patience of God described Page 368 We must be patient in prayer Page 541 People The people of God suffer with others if they sin with others Page 401 People must return to God Page 530 When any people may apply the promise Page 537 Persons How particular persons are defiled by the wicked Page 373 See Mixture Plague A strange plague in London Page 67 Pleading The more imediate Gods pleading with men is the more dreadful it is Page 4 Preaching Preaching is the way to remove superstition Page 146 Priest It is the work of the Priest to strive against the people for sin Page 75 When priests strive against the people they must lock to be striven with Page 76 Priests see Covetousness Ambition Influence Prelates see Experience Presence The consideration of Gods presence humbles the heart Page 368 Gods presence makes morning to the Saints Page 562 Pride Pride discovers much sin within Page 394 Pride goes from God and against God Page 397 The pride of mens spirits Page 514 See Ignorance Conscience Private see Hope Princes Princes have been preachers Page 146 How Princes and Priests delude the people about Gods worship Page 348 Princes see Subjects Prophet see Affliction Prosperity Prosperity abused shall be punished Page 100 See Wicked Profession see Formal Proud God will cast proud men down Page 397 Proud men fall low ibid Publick see Hope Punish When men will not punish sin God will Page 61 Punishment They that are alike in sin shall be alike in punishment Page 116 Pains We must not think much to lose our pains Page 569 Parents see Christ Prayers When prayers are howlings Page 688 Penitent Penitent hearts retain good thoughts of God in affliction Page 532 Penitent hearts are not discouraged in afflictions Page 534 Perversness Perversness of spirit in those that are nigh to God is very grievous to God Page 572 Persevere see Means Place Where Gods place is Page 511 Preaching It is an ill sign when men are the worse for preaching Page 644 Presumption What presumption is Page 536 Propriety The propriety of Beleevers Page 547 Prop see Faith Prophets see False R Rebukes The rebukes of a brother are loving rebukes Page 73 Gods rebukes are furious ibid See God Real Gods threatnings are real Page 452 Religion see Staff Reprobation What Reprobation is Page 210 Repentance What true Repentance is Page 385 Faith and Repentance mutually act on another Page 549 The trial of Repentance Page 696 Respect Due respect is to be given to Kings
in the time of Gods judgments Page 443 Obs 7. In time of trouble superstitious people are in greatest perplexity ibid Obs 8 It is an ill thing to have ill neighbors Page 444 Obs 9. When the wrath of God is against our neighbors we had need look to it Page 445 Question What shall we do in such times Answer 1 Humble your selves before God Page 446 Answer 2 Rise up as one man and help your brethren Page 447 Answer 3 Meet your own danger before it cometh ibid VERS IX Obs 1. The day of Gods peoples affliction is the day of their rebuke Page 448 Obs 2. God hath his set times for rebuke Page 449 Obs 3. When wicked men stand out lesser judgments they have cause to fear greater ibid Obs 4 It is a dreadful time when God so rebukes a people that he destroies them ibid 1 All the wrath that was treasured up breaks out upon them Page 450 2 All their sins comes together into Gods remembrance ibid 3 The cries of justice prevail against such men ibid 4 Mercy leaves such a people ibid 5 The Lord intends hurt to them ibid 6 All the creatures dare not own them ibid 7 All their services are rejected Page 451 Obs 5. God smites not a people with judgment before he warns them Page 452 Obs 6 When God threatens he is real in his threatnings Page 453 Obs 7 The revealing of sin before judgment aggravates both sin and judgment Page 454 1 The goodness of God is not honored ibid 2 The truth of God is not honored ibid 3 It aggravates the sin ibid Obs 8. There is a time when there shall be no help to deliver from judgment Page 455 VERS X. Obs 1 We had need pray much for Princes Page 461 Obs 2. The bounds of Religion and Law keep in obedience and keep out judgments ibid Obs 3. God punisheth according to mens sins Page 462 VERS XI Obs 1. It is a great judgment for a people to be under oppression Page 466 Obs 2. Idolaters are great oppressors Page 467 Obs 3. God hath a righteous hand in delivering men into the hands of unrighteous oppressors Page 468 Obs 4 A special cause of oppression is peoples following of false worship Page 469 Obs 5. Our giving to much to men God oftentimes punisheth by making them the greatest instruments of our misery ibid Obs 6. It is Satans course to get false worship backed with authority ibid Obs 7. Mans authority is not a sufficient warrant for us 470 Obs 8. The more willing men are to sin the greater is the sin Page 472 Obs 9. Willing obedience in evil things brings guilt upon a people Page 473 Obs 10. Commands for false worship easily prevail ibid Obs 11 It is the duty of Christians willingly to obey God Page 474 Obs 12. Bad Princes give liberty to mens lusts ibid Obs 13. Idolatry is filthy stuff ibid VERS XII Opened Page 475 Obs 1. God may be in a way of wrath against a people and yet mean while be very patient Page 480 Obs 2. God many times letteth out his wrath against a people in little things Page 481 Obs 3. When God letteth out his wrath in smal things it is contemptible to carnal hearts ibid Obs 4. Though carnal men despise Gods wrath in smal things yet it shall eat them out at last Page 482 Obs 5. God is slow in punishing ibid Obs 6. God hath secret judgments to bring upon a people ibid Use Beware of secret sins Page 483 Obs 7 Our corruptions within us breed our trouble and undoing ibid Obs 8 Gods wrath though secret many times eateth out mens spirits Page 484 Obs 9 Though others go before them yet they shall follow not long after Page 485 Obs 10 What a poor creature man is ibid Obs 11 How long God condescendeth that he may express his meaning to men Page 486 VERS XIII Obs 1 The pride of mans heart will not easily acknowledg the hand of God Page 488 Obs 2 God will force men to be sensible of his hand against them Page 489 Obs 3 Men are more subject to see their wound than their sin ibid Obs 4 Carnal hearts seek to the creature in time of straits Page 491 Obs 5 There is much guilt contracted by resting on carnal helps Page 492 1 They will infect ibid 2 They cannot pray Page 493 Obs 6 Creature comforts avail little in the day of wrath Page 495 Obs 7 Of all things men rest on for help wicked men are like to prove most helpless Page 496 VERS XIV Opened Page 498 Obs 1 When Gods lesser afflictions work not God will be most terrible Page 499 Obs 2 Our seeking out shifting waies in times of extremities provokes God Page 501 Obs 3 When God in wrath causeth war in a Kingdom than God teareth Page 502 Obs 4 God hath a righteous hand in the worst actions of men Page 504 Obs 5 The hand of God is more immediate in some judgments than in others Page 505 1 Thereby the heart is humbled Page 506 2 It is a special means to quiet the heart with patience ibid 3 The soul is the more put upon enquiry Page 507 4 It causeth the soul to receive content in nothing but God ibid VERS XV. Obs It is a heavy judgment for God to tear and then to leave a people Page 509 Text opened Page 511 Obs 1 Sin desturbs Heaven and Earth ibid Obs 2 In times of publick judgment God leaves his Majestie in Heaven to set things in order on Earth Page 512 Obs 3 Gods administrations to his people sometimes may be such as if he regarded them not ibid Obs 4 When wicked men are in perplexity then God enjoyes himself in his perfection Page 513 Obs 5 Sometimes God turns his back upon sinners till they acknowledg their sins ibid Obs 6 God humbles himself to behold what is done upon earth ibid The words explained Page 514 Obs 7 So long as men prosper in their sins they will contest with God ibid Obs 8. Affliction sanctified brings men to see and acknowledg their sins Page 515 Obs 9. It 's a sign of a hard heart not to confess when Gods hand is upon us ibid Obs 10. God will have glory from us Page 516 The words opened ibid Obs 1 It is not enough to acknowledg our sin but we must seek Gods face Page 517 Obs 2 When God leaves his people he leaves something behind which causeth the heart to seek after him Page 518 Obs 3 True repentance is not so much to seek our own ease as Gods face ibid Obs 4 Gods Ordinances and Worship are his face Page 519 Obs 5 Repenting hearts solicitous about Gods Ordinances ibid Obs 6 The worship of God is his Name and Ordinances ibid Obs 7. What good God aims at in his administrations to his people he will have it Page 520 The words opened Page 521 Quaere 1 What time doth this seeking of God refer it self unto Answered 1 When
it our consciences would have upbraided us the generation to come would have cursed us the Nations about us and our very enemies would have scorned us and derided us for our base cowardliness for our sordid spirits for an unworthy generation that should see it self and posterity sinking into misery and brought under slavery and out of base fear and sluggish litherness of spirit and effeminate softness should suffer all to be brought into bondage to the humors and lusts of a few men We can therefore with comfort and boldness stand at Gods Tribunal and plead the uprightness of our hearts and justness of our cause in this Controversie whatever becomes of it But in the controversie that God hath against us there we fall down at his feet and acknowledg our selves guilty before him yea we come with sackcloath upon our loins and ashes on our heads with ropes on our necks and plead only mercy for our lives And this is the work that we have to do in all the daies of our humiliation to seek to make an Atonement between God and our souls and the Land in regard of that dreadful controversie he hath against us Now blessed God because thou tellest us in thy word Because I WILL do this therefore prepare to meet thy God O Israel Thou threatnest hard great and sore evils and thou callest now to us because Thou wilt do this England O England prepare to meet God We come Oh that this might be our answer we come Lord and meet thee with our souls bowed towards thee with our hearts bleeding that we have provothee to cause so much bloodshed of our brethren amongst us O Lord our hearts are open to thee and with trembling spirits we cry to the Lord what wilt thou have us do If thou proceedest against us in thy controversie we are undone we are undone Oh Lord forgive Oh Lord arise and be merciful we beseech thee for by whom shall Jacob rise for he is small by whom shall the people arise by whom shall the power of godliness and thine Ordinances be maintained How happy were we think some if the controversie between the King and us were at an end that we might have peace Oh if the people were happy that were in such a case how happy the people that were at peace with the King of Heaven If the controversie between God and us were at an end we should be happie indeed The Lord and the Land is at a controversie and this controversie makes us cry out unto God but yet wo unto us here is the misery we yet keep our sins that make the controversie Jer. 35. Will the Lord reserve his anger for ever will he keep it unto the end Mark what the answer is Behold thou hast spoken and done evil things as thou couldest Thus you have said but what is the fruit of this You have done evil as you could We in the daies of our Fasts cry Lord wilt thou reserve thine anger for ever wilt thou keep it unto the end Behold thus we speak but yet we continue to do evil as we can Isa 59.9 We looked for light saith the text but behold obscuritie for brightness but we walk in darkness we grope for the wall like the blind We indeed grope as if we had no eyes and we stumble at noon day as if it were night Men to this day are ready to cry out and say what shal we do as if the way were not cleer before us what we should do The way is cleer enough if we had hearts but we grope as if we had no eyes and we stumble at noon day as in the night In many places of the Kingdom they roar out as bears and they have cause to do so For they are miserably spoiled their wives ravished their houses plundered themselves imprisoned and for the rest of us we mourn like doves night and day and we look for judgment and there is none and for salvation but it is far from us Mark what follows For our transgressions are multiplied before thee there is the ground of al the controversie between God and us and as for our sins they testify against us and our trangressions are with us Surely my Brethren God is willing to be at peace with England again the controversy is great and sore yet we may confidently speak that the Lord is yet willing to be at peace with England and the sufferings of England go as neer the heart of God as ours Oh that we knew then what it is that is the great make-bate between God and us that we might get rid of it Would you know it 2. Sam. 20.21 saith Joab there Deliver us Sheba the son Bichri and we will depart from the Citie and go every one unto his tent If amongst us Delinquents were punished as they ought if the hearts of people were prepared to have the remainders of superstition and Idolatry cast out if they were willing to receive Jesus Christ as King among them the sound of retreat would soon be heard the controversie would soon be at an end and except this be the foundation of our peace either there will be no peace at all or it will not hold long In our raising of forces therefore to help our selves and our brethren seing we pretend we will do more than before and it is time we should if we be not a people destinated to destruction and ruine be sure we begin here let us do more than ever we did before to make up this controversie with God It is reported of Achior one of Holopherness his Captains that he counselled Holopherness to enquire first whether the Jews had offended their God before he attempted to make war against them for if they had he then assured him that that would be their ruine and he might go up and overcome them but if he could not hear that they had sinned against their God it was in vain for him to strive against them Truly it concerns us neerly to make up our peace with God that when our adversaries come out against us they may not indeed be made use of to avenge Gods quarrel upon us for then they will easily improve all their advantages this way and say indeed that they are not come out against us without the Lord Every victory they now get they are ready to please themselves in this and say that God fighteth against us and God approveth them they tell us the reason they prevail is because God is against us and so we know Rabshekah did though a foul railer yet saith he Are we come up without the Lord And the enemies of David Psalm 71.12 Mine enemies have said God hath forsaken him now persecute and take him for there is none to deliver him Thus they will be ready to say upon any occasion now the Lord hath left them now let us take them And certainly if the Lord should suffer them to prevail many of them would think
Ministry upon this ground because they come to see that even their ministry is under their humours and it is to please their humours upon this they look upon themselves and their lusts as above the Ministry and so despise any authority in it They are pleased with the suiting of it to their lusts but they despise it in regard of any authority for they see apparantly it is under their humors In Revel 19.10 Rev. 19.10 When John did but fall down to worship an Angel Opened the Angel cometh to him and saith O see thou do it not why for I am thy fellow servant and have the testimony of Jesus What you a Minister that have the testimony of Jesus to fall down to an Angel An Angel what is an Angel The glory of an Angel it is to be a fellow servant with you and to have the same testimony of Jesus that you have A Minister must not in hiâ— ministry fall down under the lusts of any man living upon this ground bccause he hath the testimony of Jesus with him It is true those that are Ministers in regard of themselves should be willing to be under all servants unto all for Christ they should I say be willing to put their persons under every man for Christ but they should keep their Ministry above every man Their Ministry and the authority of that is to be kept above the greatest and that for Christ too Again A great influence as from people to the Minister so from the Minister to the people Look how Ministers are so usually the people are Like Priest like people especially in evil they have an influence there You know it almost in all places where you have malignant superstitious Ministers you have accordingly such kind of people Jerem. 23.10 The land is ful of adulterers saith the text then in the next verse For both Prophet and Priest are prophane that is the reason And again vers 14. I have seen saith God in the Prophets of Jerusalem an horrible thing they commit adultery and walk in lyes they also strengthen the banâ— of evil doers that none doth return from his wickedness Here we â—ee how they harden others in sin they walk in lyes they tell people we need not be so strict we may take more liberty it is but the fancies and humors of such and such men they walk in lyes and so they strengthen mens hands in wickedness and none returneth from his wicked waies And then verse 15. From the Prophet there goes prophaness quite thorough the land if they be prophane and wicked they have an influence quite thorough the land to make the whol countrey wicked and prophane And on the other side there is a great influence in the Ministry of the word upon people for good many times If Ministers continue painful faithful conscionable it is very rare but that they bring people to some kind of obedience or other Very few godly conscionable powerful Ministers that have lived any time in any place but they leave some savour of their spirits behind them that in their people you may find the savour of such a Ministry It was wont to be said Da Ambrosios et habebimus Theodosios let us have Ambroses and we shall have Theodosius's Let us have godly Ministers at Court and we shall have godly Princes that is the meaning The reason why Theodosius was so good it was because he had an Ambrose So we find it in 2 King 12.2 that Jehoash so long as Jehojada the Priest lived did that which was right in the sight of the Lord so long as he had a godly Minister with him that instructed him he did that which was right in the eyes of God No mervail then so much evil at Court and other places because we know what kind of Ministers they ever have had And because of the influence that a Minister hath upon people hence it is that the evil and malignant party ever desire to nourish these Ministers and the force of their rage and malice is against godly Ministers for like Minister like people they think and indeed supposing their principles it is but that which is prudential for their ends for when they cry out and say that these Ministers are the cause of al they say true there is some kind of truth in it that is they are the cause to discover to people their evil and wicked waies and to cause those to whom they preach to cleave to the truth and that is it their spirits do vex and rage at that they see the Ministry of the Word prevail so much upon the people as it doth Therefore I remember a pulicie that I have read of Xerxes that when he was in straights by reason of Agiselaus who prevailed much in his countrey he took this course he sent men with good store of money to corrupt the Towns in Greece and they went and corrupted Athens and Thebes and so caused great disturbance in Greece by reason of which Agiselaus was sent for home to look to his own Countrey They went especially for the Universities Athens and Thebes and there corrupted the Orators and so thought to prevail much It hath been the policie of our men in these daies to corrupt Universities much thinking by Scholers and others there to prevail most There is a story of the Wolves that they would make a league with the Sheep but they would by any means have one article granted that was that their Shepheards must be delivered up unto them and then they would be at peace with the Sheep and do them no hurt I make no question but if our adversaries should come to article with us there is no one thing they would stand more upon than the delivery up of the shepheards and then there would be good peace between the Wolves and the sheep Like people like Priest They are like in evil and they shall be like in punishment they shall be involved in the same punishment I will make the Priests as contemptible and as miserable as the vilest of the people their places exalted them above others and their sin hath made them as vile as others and so they shall be dealt withal accordingly You will say what great judgment is here threatned that like people like Priest Yes certainly to them the judgment was very bitter and grievous was most against the hair for the Priests have at all times been puffed up with their callings so that they looked upon themselves as above the people abundantly looked down to the people with scorn and contempt The Pharisees in John 7.49 This people say they who know not the Law are cursed this same vulgar sort are they that are accurst so these Priests here though the truth is they were made of the vilest of the people as they were in Jeroboams time for it is spoken of those yet being once got up into that place they were puffed up as if they
own waies And that will be the very torment of the damned in Hell that they shall cleerly see that all the evil that is upon them it is but their own waies simile As it is reported of some birds that lime is made out of their dung by which they are taken so out of the dung of mens sins doth God make his limetwigs to take them withal that is the judgment that comes upon them it is no other but their own waies they have procured this unto themselves And reward them for their deeds The word that is here translated deeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies Cogitationes studia their studies their thoughts as well as opera their works From whence there may be these two Notes First that God will call men to account Obs 1 for their thoughts the uncleanness of your thoughts the vanity of your thoughts the envy the malice of your thoughts Thoughts you must look to your thoughts they are not free before God that 's the first point Then that studied Obs 2 wickedness thoughtful wickedness is the worst wickedness when men shall plot wickedness in their thoughts that is the wickednesse that above all wickednesse God will come to visit And reward them There is a great elegancy in these words that in your English you pass over very lightly Reward them their doings We know that God will reward every one according to their doings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I say in the Original in the Hebrew it signifies Redire faciam I will make to return your doings that is the propriety and elegancy of the word I will make your doings return back upon you From whence there is this Note Obser Sin passeth away in the act of it with much sweetness but God will make it return back again in the guilt of it with much bitterness As Gideon said in Judg. 8.7 unto the men of Succoth When I return saith he I will tear your flesh with tâ—e thorns of the wilderness and with briars How many men and women have past over the act of their sins very pleasantly but within a month perhaps or a quarter of a yeer or it may be within a yeer or two or sometime seven yeers after God hath made their sin return upon them and it hath returned as Gideon did return upon the men of Succoth and hath torne them with briars and thorns that they have lien roaring in the anguish of spirit for the horror that hath been upon them for their sins You sinners that have not returned unto God in the way of repentance do you expect that all those pleasant delightful sins of yours will one day return upon you and that in a dreadful way And from the propriety of this word Redire faciam I will make to return I may give a hint of a meditation the other way too Surely the good works of the Saints shall return upon them return upon them with comfort and peace It may be you have some troublesom afflictions in the flesh in some works and services you are exercised in yet know they shall return with abundance of peace and joy Do not think that what you do for God shall be quite lost and that there is an end of it If you venture any thing of your estates for a good use in the cause of God as never since you were born nor since your forefathers were born that there was a more full opportunity to glorifie God than is at this day that which is called upon you to venture for the calling in of our brethren the Scots into the Nation Scots comming in it iâ— such a thing that hath so much in it such an opportunity of serving God that you never had nor never are like to have the like so long as you live For it is not the bringing in of so many men into the Kingdom but the engaging of a Kingdom for us and not only an engagement but the greatest testimony of the goodness of our cause before all the Nations that are about us for though now the Nations about us know not which part to take there having been such protestations on both sides but when they shall hear that such a Kingdom that heretofore did carry themselves so loyally though being here in England with an Armie yet went away in so much peace so that the King himself by proclamation declared they are his faithful and good Subjects when these I say that had such an opportunity in their hands yet have shewn themselves so loyal and so faithful shall now engage themselves on one side certainly this will be a mighty high witness before all the Nations about us and no question cannot but gain many amongst our selves Therefore I say it is the highest and largest and fullest opportunity for the service of God and good of your countrey as ever you or your forefathers had And though you have done some what and much already yet you never had such an opportunity as this is which you may bless God you are imploied in And do not think now that what you do is quite gone and lost Oh no the Lord will make it return you shall have a good return for it You that are Merchants are you not willing to venture your stock at Sea upon expectation of a good return you will venture the winds and waves and seas and venture your servants that may prove unfaithful You never ventured any thing in all your lives that you could have such assurance of a good return as what you venture in such a case as this is It is not adventured God will certainly make your good works to return as he wil make the doings of the wicked return upon them It follows Verse 10. For they shall eat and not have enough Some would carry these words They shall still grow worse and worse in eating the sin of my people and so would refer to the eating of the sin of the people in that sense you heard before that is they shall never think they have advantage enough from the sin of the people they desire the sin of the people for their own advantage wel they shal eat their sin in that respect but they shall never have enough they shall never be satisfied but still desire that people may sin more and more that they may have more advantage by their sacrifices But I rather take it thus more plainly according to the words They shall eat and not have enough howsoever they think to provide for themselves by that which they get in such a base sinful way yet they shall find no satisfaction unto themselves in iâ— they shall be deceived The truth is if they should find satisfaction it were a great matter seeing they shall come to answer for it after wards but they shall not only be judged for it afterwards but for the present they shall find no satisfaction in that that they promised unto themselves
way of Gods worship because some in authority as the Parliament seek to take away corruption in the worship of God Parliam abundance of people cry out that they are enemies unto all Religion that they will take away all Religion Thus it is reported by your countrey people that dwel far off as in Wales and in other places the people are there perswaded that the Parliament are a company of vile men that seek to take away all Religion out of the Kingdom But this is so but in the understanding of a Rabshekah that thinks the taking away of high places to be the taking away of Religion The other King is Jehosaphat that is commended for taking away the high places and it is noted of him that his heart was lifted up more than ordinary in the waies of God when he did it For this sacrificing upon the high places was such a thing that the people were so set upon it what say they is it not a brave decent thing that we should go up to a high place to offer unto the high God therefore when Jehosahhat took them away the text saith his heart was lifted up in a more than ordinary manner So it should be with Governours when they see corruptions in Gods worship though the people stick close to them yet they should have their hearts lifted up with courage and zeal to go on in the work Use In 2 Chron. 17.6 there you have it His heart was lifted up in the waies of God Moreover he took the high places and groves out of Judah Here is two things that Israel is charged for the high places and the groves Jehosaphat took away and he took them away out of Judah He was of a lift up mind and his heart took boldness for the waies of God so the old Latine hath it But mark what course what way did Jehosaphat take to remove the high places and the groves In the 7. verse of that chapter you find this He sent to his Princes to teach in the Cities of Judah Mark here Princes are become Preachers He sent to his Princes to teach in the Cities of Judah Princes preachers and with them Levites and Priests and they taught in Judah and had the book of the Law with them and they went about all the Cities of Judah and taught the people This is the course to take them away If he had only by an Edict removed them he could not have done so much but he took this wise course he sent faithful Preachers thoroughout all the Countrey in all the great Cities especially He was careful they should have faithful Preachers and then the work would be easily done So that it appears it was because of the ill Preachers they had before or because they had no Preachers at all that the high places were so hard to be taken away How easie would it be in England at this day to make a Reformation preaching the way to remove superstitioÌ„ to take away corruptions from the worship of God if in all Cities and Towns there were faithful Preachers For we see apparantly that people that have been brought up in ignorance they stick most to these things Let a faithful Minister come into a Congregation and take pains so that the people may see and be convinced that he takes pains and expound the Scripture unto them they will begin to confess we get more by this than by all the reading of prayers all this while and this is more painful to the Minister They would I say be convinced of this if they had teaching This was Jehosaphats way and Oh how happy were it if we took the same course But there is one thing more observable it is said in this 7. chapter that Jehosaphat took away the high places but in Chap. 20. ver 33. 2 Chron. 17. with cap 20.33 reconciled it is said he took them not away but how is it It is put upon the people the text saith The high places were not taken away for as yet the people had not prepared their heart unto the God of theâ—â— fathers The people were the cause Now for the reconciling of these two places it seems Jehosaphat did what lay in him In chap. 17. therefore God accounts it as being done for his part but because when he had done what he could yet the people were so stubborn and stout and would not yeild to the command of the King therefore in this 20. Chapter it is all layed upon the people As if God should say they were not taken away because the people had not prepared their hearts but as for Jehosaphat he did what lay in him for the taking them away God will accept of the intention of Governours Let them do what they can in it and if it be not done the fault will lie where the cause is You may see by this that people may hinder the work of Reformation much their hearts were not prepared that is they were not fit to receive such instructions as were sent unto them And truly in England many people are not yet prepared to receive the work of Reformation We never read that is observable too of any difficulty of any of the Kings either of Judah or Israel to bring in any false worship observe it in all the stories of the Kings or Chronicles when there was any King that would bring in any false worship there was never any difficulty in it Obser But when good Kings did seek to bring in true worship and to cast out false it was too difficult a work for them Thus mens hearts do cleave more to false worship than they do to true And this is one thing further observable for the high places that it is not said here in the Text only that they sacrificed upon the Mountainâ— but upon the top of the mountains There are two things very observable from hence First It noteth the publickness of their way of Idolatry They would not do it in a corner in a hole but they would go to the mountains Observ to the top of the mountains and were not ashamed Idolatry is brazen faced it is impudent and loveth to be publick Use Oh why should we not have the true worship of God as publick It is a lamentable case when the true worship of God must get into holes and corners and dare not appear in publick yea when they are persecuted because they are in corners and they say they get into holes and corners and there they do thus and thus Well my brethren let us pray and endeavor what we can to bring in the true worship of God to the most publick way that may be that we may not be ashamed of it in publick before the world In Revel 14.6 Revel 14.6 there is mention of an Angel flying in the midst of Heaven having the everlasting Gospel in his hand to preach unto them that dwell on the earth Now
in the air Oh but let us rather frame our hearts to turn unto the Lord. If we will not frame God may put us into the fire again A workman you know puts the Iron into the fire because it might be framed to such a work as he would have it simile but still the iron is hard and it will not frame to his hand then he puts it into the fire again and then falleth a knocking again So the Lord hath begun to put us into the fire that we may frame our doings to turn unto him and if the fire we have been in will not bring our hearts to a framable disposition the Lord may put us into the fire again and again And let not us complain of the heat of Gods fire but rather let us complain of the unframableness of our own hearts that we do not frame our doings so as to turn unto the Lord. But yet through Gods mercy we cannot say but that there are many in Parliament many in the Assembly Parliam Assembly City Country many in the City and many in the Country that are framing themselves to turn unto the Lord and so far we are gone Let us take notice of Gods goodness therefore As. First It is one argument of a people framing themselves Notes of Framing 1. abolish what is sinful that they have abolished what is sinful It was a great plea among us first let us know what we shall have and then we will cast out this that we have This was a pleâ— fomented by the Antichristian party but certainly it was the way of God and we have cause to bless God for it that put it into the heart of the Parliament and of the Kingdom to be willing to put down and to cast out and that by a solemn Oath by lifting up hands unto the most High God whatsoever was naught The Covenant And further In that the Parliament hath called an Assembly Assembly such as I beleeve never yet was in this Nation nor scarce in any other Nation men of more gravity 2. Take advice and judgment and holiness such as they could possibly pick out and whom they thought might best direct them in the waies of God such they have chosen to help them to know what is the right way of God and they do profess that whatsoever shall be revealed to be the way of God they will walk in it That is a good frame of heart And then That the Assembly hath begun with a solemn day of humiliation 3. Humiliation to humble themselves before God that so the Lord might guide them in chusing a right way to direct those that had called them together for their assistance There was never such a work in England before that was begun with such a day of humiliation Did your Convocation Convocation ever keep such a day unto God to beg of him directions in the work Peoples discontent Let not people run away with thoughts of discontent or lay any kind of slanders and clumnies upon them because of some failings in particulars for you must know when God looks upon Kingdoms and States God looks not at particular failings of a State but at the publick work he doth not so much look at particulars as at the publick work Now that there is so much done in a publick way that there is so much framableness though there be much failing in particulars yet we have cause to bless God It is true those that would fain have a perfect Reformation they woul fain have men throughly frame themselves presently and set up all presently without any more ado Short spirits and banish all presently I suppose thiâ— cometh from a good intention from love unto Christ and his Ordinances but we must know it is not so easie to reform a whol Nation that hath been so corrupted and defiled therefore though there be not so perfect a Reformation at present yet let us bless God for what is done that there is so much framing of the doings of the Nation to turn unto the Lord and not murmur and repine because all is not done that we desire And though perhaps they may never bring the work thoroughly to the pitch we desire Though no perfection yet a foundation for posterity yet I make no question but what the Parliament and Assembly hath done will be enough to lay a foundation for another generation if they bring it not to perfection themselves Oh that the Lord would yet further frame our hearts and doings to turn unto him Hath God at any time put into your heart a framable disposition to turn unto the Lord Applic. 2 to partic persons 1. Our selves Hath God begun to make you think of your waies Hath he begun to stir fear in your hearts concerning your eternal estate Hath he wrought in you some desires to know him to attend upon him in the use of means Make much of this framable disposition for it is very much pleasing unto God God complains where it is not therefore he likes it where it is and improve it O happy had it been with many had they improved that framable disposition that God hath wrought in them Cannot you remember when sometimes you came to the word what a melting frame of spirit had you and in such an affliction you were as iron put into the fire and you know then it is in a framable disposition to be brought into any fashion and hath it not been so with you simile But what is become of this disposition Is it not worse with you now than before Have you not lost it The time was when the word wrought upon you and you have had good desires and dispositions and you have thought Oh now I hope God will turn me unto himself Now I hope I shall never be at such a pass again as I have been and thou begannest to abandon such and such a corruption This was a good frame and now if you had gone alone and sought God and Oh that the Lord would perfect this work and put it on and so improved this framable disposition it had been well with you but you have fallen upon other business and gone into company and it may be upon the next temptation you have bin overcome your hearts have been hardned Irâ—n is hâ—â—dâ—r afteâ— quenching and iron you know when it hath been once in the fire and is grown cold is more unframable than before so it is with many after they have had some workings by the Word and after some melting by affliction they have been more unframable than they were before And let us make much of it likewise in others Is there any friend or child or kinsman or acquaintance of yours brought into this framable disposition doth the Lord begin to melt them to soften their hearts Is the Lord by such a Sermon or by such an affliction beginning to
willing to fully themselves with such vanities as their parents and masters before them did they do begin to know the Lord and to enquire after God Young ones the hope of a Nation And blessed are you of the Lord you are our hope that God intendeth good unto us and that He will not let out the wild beasts to devour us but will rebuke them for your sakes And although perhaps many of these gracious young ones may perish yea many have been slain already in this Cause yet let not others that remain behind be discouraged at it for it is in argument that there is some great and special mercy that God intendeth for us in that He is willing to venture such precious ones for the procuring of that mercy We may well reason so that if so much precious young blood that might have lived to serve God be shed in this Cause if God come to grant unto England mercy He wil grant such mercy as wil be worth al their blood and that mercy must needs be great that shal be worth all the blood of those that are so precious which might have lived to serve God so many years here in this world And seeing God makes use of them it is because the mercy that is to come for the next generation is so precious that indeed such as have defiled themselves with superstitious vanities are like to have no share in it and as they are not like to live to see it so God will not make use of them to prepare that mercy for the next generation But because God hath a love unto the young generation that are godly therefore He hath reserved much mercy for many of them that are like to see and enjoy it and others of them that are not like to see it yet he will be so gracious to them as he will imploy them in making way for that mercy And whether it is better to be made instrumental for the glory of God and the good of another generation or to live to see the fruit of this it is hard to determine Certainly those that in one generation are made so instrumental as to lay the ground work of mercy for another generation they are as happy as that other generation that comes to reap the fruit of their labours and sufferings and those that do come to reap the fruit of their labors shall bless God for them and when they enioy the good and liberty of the Gospel they shall say Oh blessed be God that stirred up such a generation of young ones to shed their blood and now we reap the fruit of it and blessed be God for them they will bless you to all generations Therefore let there be no discouragement to godly young ones though it pleaseth God to cut of many by death in this Cause for God hath some excellent end in it beyond all our reaches Thus much for these words Only one Note more and that is this That Obs God takes it exceeding ill at mens hands that they should corrupt young ones This Note is as full in the words as any other God takes it exceeding ill it is a part of treachery against God for any to be a means to corrupt young ones Take heed what you do in corrupting of young ones Those young people that are coming on and beginning to enquire after godliness take heed what you do that you hinder them not Especially parents and governors Oh let your consciences flie in your faces when you begin to curb them for their forwardness Many times your consciences cannot but misgive you when you think I have been wicked and naught most part of my daies I spent God knows many of my yeers in vanity and profaness here are young ones that begin betime to enquire after God and yet wretch that I am my heart riseth against them And as these people that hinder young ones are to be rebuked so such as seek to corrupt them by false opinions Certainly it is that by which God is much provoked at this day and as on the one side there is hope of mercy in regard so many young ones begin to enquire after God so I know no such dreadful argument of Gods displeasure against this Nation as this That assoon as young ones begin to come to know Jesus Christ there are presently corrupt erroâ—â— infused into them and that under the notion of honoring Christ and free grace and the Gospel so much the more whereas indeed they do no other than infuse principles of libertinisme and loosness and such as will even eat out the heart of godliness Certainly the Lord hath a quarrel against such as corrupt young ones by their false principles for there are none so ready to drink in false principles as young ones especially young converts who begin to enquire after the waies of God and these men that are their corrupters they have this advantage they come not to them to perswade them to profaness but they come to them with seeming pretences of giving honor unto Christ and of magnifying free grace and in the mean time sow seeds in them that will eat out the power of godliness Oh to corrupt children and young ones and when they begin to enquire after God and to know him for you to do that which may estrange them from God this is that which God will have a quarrel against you for And it is a greater argument of Gods displeasure against us A common evil that it is so common and frequent at this day than any one I know there is not any one argument that I know that is a greater discouraging argument to us of Gods displeasure than this thing But so much for those words They have begotten strange children It follows Now shall a month devour them with their portions Expos A month I find Interpreters have a great deal of do about this expression Many think that God aims at one special month and they tell uâ— of one month in the yeer which answereth to our July that there were many grievous things to befal the Jews in that month in former times and in latter times too as if that were a more Ominous month than any other I will not spend time to speak further of that But there is certainly somewhat else in this expression I find an expression paralel to this in Zech. 11.8 the holy Ghost there speaks of three Shepherds that God will cut off in one month these Idol Shepherds saith he My soul loathed them and their soul also abhorred me I will cut them off in one month There is the most exact description of your superstitious Idol Shepherds even such as we have at this day amongst us in many places saith God My soul loathed them and their soul abhorred me Who do more hate the power of godliness than those kind of men and against whom is the soul of God more than against those kind of men
God in Scripture are often set out unto us by this similitude of water as in Isa 28.17 Nahum 1.8 look as their anger ran like water so my wrath shall run upon them until they are consumed That Gods wrath is very hot against wicked Governours such as break the bounds of Religion Laws and Covenants the Lord is much displeased against great ones when wicked Numb 25.4 the people of Israel committed a great evil in provoking God by their Idolatry joyning themselves to Baal-Peor and the Lord said Take the heads of Israel The people offended and it was by the encouragement of the Governors therefore their heads must off the people sin and the Governors must suffer because they reproved them not nor restrained them but countenanced them Hence we may note That we had need to pray much for Princes Fearful are the examples which historiaans report of concerning the judgments of God upon wicked Princes Leander in the discription of Italy reports of a cruel Tyrant who perswaded himself that he must give an account to no man none could call him to an account for what he did at last God gave him into the hands of the people who strip'd him naked bound him upon a planck and drew him through the streets in the sight of all the people then made a great fire by him and heated tongs red hot in the fire when they had done thus then proclaimation was made in the Market place that seeing he had wronged so many that he was never able to make satisfaction for the wrong he had done therefore all that had suffered by him should come and have a pull at his flesh with the red hot tongs Another fearful example we have of latter times concerning Charls the 9th about the massacre in France who at that time pretended great love and kindness to the Protestant party invited them to a great marriage feast and at that time by his Commission calls in those bloody miscreants who cruelly murdered the Protestant party there he broke bounds but see how God met with him in a most grievous disease through the violence of which there spurted out blood from him in several parts of his body so that he wallowed in his blood before he died God powred out His wrath upon them in blood who in their life time thirsted after blood Secondly The bounds of Religion and Laws as they keep in obedience Obs 2 so they keep out judgments Pure Religion and good Laws as they are bounds to keep us in duty so they keep judgments and wrath from us And we ought to look upon Laws in both these notions not only to keep us in order and duty but also to keep out wrath if we break our bounds we must look that wrath should break in upon us therefore we had need to do as men that live neer the Sea when the Sea breaks in upon them they presently leave all their other businesses and go about that Our bounds are broken and who is the occasion of it the Lord knows and wrath is broken in upon uâ— at our breaches therefore let us now as one man set about the making up of our breaches Obs 3 Thirdly God punisheth according to mens sins They break the bounds God breaks in with wrath upon them are they resolute in sinning God will be as resolute in his judgments upon them see that text Jer. 44.25 You have sworn and vowed to your superstitions and I have sworn to bring judgment upon you and it shall come to pass Therefore when judgments are upon us Use if we would have them removed we should diligently observe what sins we are guilty of which answereth to the judgment which is upon us for many times we may trace the cause of a judgment by the sin that we are guilty of and if we ever look to have troubles removed we must first remove sin the cause of them VER 11. Ephraim is oppressed and broken in judgment because he willingly walked after the commandement WRATH in the former verse was threatned against the Princes of Judah who removed the bound And here the Lord returns again to Ephraim in this 11. verse and the 12. verse to Judah and Ephraim both together they being both a provocation to God are plagued both together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Oppressed in the original is Nashuk translated by Hierom Calumnia Ephraim suffered and was oppressed by false accusations and slanderings for there is an opposition in mens names and estates which the Seventy usually translate by Sycophantia The 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then we may render iâ— thuâ— Ephraim by Sychophants doth suffer a great deal of wrong When there are false reports raised against men they suffer wrong by it false reports are as a false Medium which represents things in another manner than they are As put a staff into the water simile and it shews to be crooked but take it out and 't is not so So the actions of men in the reports of others may seem crooked when in themselves are strait and good And thus was Ephraim broken in judgment though his cause was good yet 't was made bad if he were wronged he could have no releef for himself So that good causes by bad men are many times perverted but the Sainâ—s may support themselves with Pauls comfort who passed not much for mans judgment In this signification the Seventy Translators do often take the word but in this place they express it by another word thus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 English translatioÌ„ Ephraim hath over-powered his adversaries and so hath trod down judgment they interpret it actively But the words are well rendred in your books in the passive participle and so they are to be read Ephraim is broken in judgment Concussus judicio concussio is a Law word signifying such a kind of breaking and oppression as threatneth the utter ruine and undoing of a man by Law As many rich men threaten poor men when they do them any wrong I 'le be even with you I 'l ow you a good turn Or as Magistrates that are corrupt and wicked when they cannot bring poor men to say or do what they would have them they will threaten to undo them or if ever it lie in their power they wil ow them a good turn of which carriage Samuel cleers himself 1 Sam. 12.3 Crimea coÌ„cussionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whom have I defrauded or whom have I * oppressed the word is the same here That is used my power to threaten men to yeeld up their liberties their rights their enjoyments by any power which was in my hands This was the sin of the great Princes here of the ten Tribes Broken in judgment That is Expos Not in Gods judgment upon them but in the judgment of their own cause they were crushed in their estates liberties and laws and that not only by their own Magistrates
and Governors but also by the Assyrian by their own Magistrates they were broken and oppressed good men were discountenanced just causes betraied the whole Court was corrupted and the Laws of the Land which should have held up the bounds were broken they were so broken as a thing which is broken but not quite spoiled with the fall some shreds of it may be made use of so the generality of them were so broken that there was little right to be had for any wrong that was done and as they were thus oppressed in the Prophet Hosea his time so also in the Prophet Amos his time Hosea and Amos contemporaries who prophesied at the same time that our Prophet did Amos 2.7 They pâ—nt after the dust of the earth on the head of the poor What 's that Thus they did not only seek to bring poor men under them but even utterly to destroy them they sought to ruin them and that by perverting of judgment So in Amos 5.11 their oppression grew to such a height that they took the poors wheat from them that if the poor had but gleaned a little wheat in the fields as they brought it home they robbed them of it or if they carried it to the mill they took it from them this was the oppression which was at this time among the ten Tribes from their own Governors But they were also oppressed by the Assyrian they calumniated and reproached them saying Where is now your God in whom you so much trusted Thus much for the opening those words Expos The reason follows Because he willingly followed after the Commandement Quest But some may say What is this such a thing is there so much in this to provoke God The CoÌ„mand Yea this was a great sin for the opening whereof take notice of these three things 1. Whose First Whose Commandement was it they followed it was the Commandement of Jeroboam and his Princes men which had authority and power in their hands and this provoked God so highly against them because they followed the commandements of men who had authority over them this is very strange that this charge should be against Ephraim for this no question but they pleaded thus What am I wiser than my Governors must not I do as they bid me 2 What. Secondly What commandement was it that they followed it was to worship the Calves at Dan and Bethel he worshiped God but it was in a false way and this was the cause which provoked God so against him 3 How soon followed Thirdly He willingly followed the commandement as soon as ever he was commanded he yeilded without any deliberation or consultation with himself whereas he should have stood it out and have bid the worst rather suffered the loss of all than yeilded to their commands as the three children rather suffer the firy furnace than fal down to the Image and thus they should have done as there were some which did though the generallity of them followed after the commandement yet there were some found among Ephraim who would go to Jerusalem to worship the place of Gods appointment in 1 Chron. 11.16 those which set their hearts to seek God they would go up to Jerusalem and not follow Jeroboam to Dan and Bethel though the most went with Jeroboam yet there was a handful that knew God would be worshiped in his own way and in his own place the generallity of the people liked well enough of the Commandement because it was will-worship which pleaseth mans nature best and then it was most for their ease and this was Jeroboams plea I love my peoples ease I would not be so harsh to them therefore come we will worship the true God still 't is but the circumstance of place and that 's no such great matter Vulg. Sordes quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now they willingly followed after the commandement and thereby encouraged Jeroboam in his wicked design they willingly walked after the Command the old Latin expresseth it thus they willingly followed after dregs and the Hebrew word is very nigh the same they walked after filthy dregs and if this were the meaning of it it notes two things First That Jeroboam was willing to have the people enjoy their lusts so he might but enjoy his ends he was willing to give the people their full swing and liberty in their lusts and upon this the baser sort of the people clave to him Jeroboam reasons thus well I must rend the Kingdom from David but how shall I accomplish it I must have the people to assist me in it but how shall I gain them I will let them have their pleasures in sin they shall have their lusts without contradiction and then the most will follow me I shall be sure of the rude multitude the profane in the Kingdom Secondly Post sordes that is after their Idols the Calves which he had set up and the filth which is in them for the Scripture lets out the filthiness of Idolatry by the basest things in the world to dogs vomet the excrements of men Thus much of the words in that sense But they are more full as read in your books and more agreeable to the Original the Notes from them are many Obser 1 First That 't is a great judgment for a people to be under oppression 'T is a very sad affliction for a nation family or person to be under oppression and broken in judgment when good men and good causes are crusht and slighted and wicked men and bad causes prevail and prosper when a mans innocency shall be no help to him Solomon saith this to be a great evil in Eccles 3.16 wickedness was got into the place of judgment God hath promised to deliver his people from this judgment In righteousness shalt thou be established thou shalt be far from oppression Isa 54.14 But these times are not yet come all the world for the most part at this day is under oppression 't is sad to have our estates and our liberties to be broken for conscience Cconscience-oppression is the worst oppression and this was our condition not long since nay and is the condition of many of our deer brethren in many places of this Kingdom it was not long since that he which departed from iniquity made himself a prey was it not come to that pass that the meanest yea the basest persons in a City or Country had power enough in their hands to undo the best Ministers in a Kingdom Oh how was the Kingdom oppressed Parliaments broken the edg of the Law turned against the godly party witness the banishing of men Ministers were oppressed in their estates in their liberties but especially in their consciences if they would not be like the fidlers boy be ready to dance after every pipe in so much that when the Lord gave us a little reviving we were even as men in a dream when we
were under it we were ready to say O we shal never be delivered how is it possible that we should be rescued from the oppressors how was heaven fild with our cries and earth with our moans thus it was and worse now it is in many places of the Kingdom with many of our brethren but let them and us be comforted in this it was thus with Israel when God delivered them out of captivity but for our adversaries that text may be verified of them Isa 30.12 Isa 30.12 opened They trust in oppression what is their language but this we will get a great Army and muster up strong forces and then we will be master of the field and bring the Rebels under so that they trust in oppression and make cruelly their arm of power take away that and their cause falls to the ground But Gods people are commanded to the contrary in Psal 62.10 trust not in oppression and for those that do oppress they shall be like those in Isa 30.13 Whose breaking and misery shall come in an instant and you that have friends in oppression send them these Scriptures to comfort them Psal 12.5 6. For the oppression of the poor and the sighing of the needy I will arise saith the Lord and set him at liberty from him that puffeth at him But you will say 't is true God will arise but not yet Obj. these are good words but we may suffer extreamly in the mean while But mark what the Lord saith in the 6. and 7. verses Answ The words of the Lord are pure words and this word among the rest Psa 12.5 6 7. opened that God will arise and set his people in safety frow this generation to the end and if any of your friends be in danger of oppression send them that Scripture in Isa 51.12 13. Where is the fury of the oppressor nay God will so work out things in His own time that we shall be able to say where is now the fury of the oppressor Now if God hath made us to know the smart of this sore and heavy burden he looks that we should have very tender carriages and loving dispositions towards our brethren especially towards their consciences mark the charge of God concerning this Exod. 23.9 You shall not oppress a stranger why so Oh saiâ—h God for ye know the heart of a stranger perhaps there are some who walk close with God have tender consciences which cannot yeild to what may be imposed upon them by authority Oh take you heed of oppressing these God expects that you should use them gently and kindly A Second Note is this That Idolaters are great oppressors Obser 2 When was it that Ephraim was oppressed When he walked after the commandement of Jeroboam Changes in Religion brings people to opression Therefore the Scripture sets out Antichrist by Egypt because the people of God were there most grievously oppressed The Woman in the Revelations is said to sit upon the waters and the Beast a top of her oppressing That story is famous of a Bishop who would oppress the people one standing up and told him he could not do it by law He answered him that if there were any Law against him he would carry it on his sleeves Likewise that opression of the Wallenses was very great who desired that they might but enjoy their liberty to worship God in woods and groves but it would not be granted them And was not this our condition some few years since when the Saints durst not appear for God in publick but only in private rooms and chambers Obser 3 Thirdly God hath a righteous hand in the delivery of men into the hands of unrighteous oppressors For they followed after the commandement saith God It may be your enemies into whose hands I have delivered you may deal unjustly and oppress you out of measure yet am I just in the thing We are often times ready to complain of instruments which oppresse us and never look at the hand of God that smites us by them we should look within our selves and find the cause there which provokes God what sins we are guilty of and make our peace with God And so likewise in the Kingdom this is the way to be delivered from our oppressors I remember a story out of Cedrenus concerning Phocas that murdered his Master the Emperor Mamicuis with his wife and children usurped the Empire and opened a floudgate to all impiety there was an honest poor man at that time who was wonderful importunate at the Throne of grace to know a reason why that wicked man prospered so in his desâ—gn he was answered again by a voice That there could not be a worse man found and that the sins of Christians and the City of Constantinople did require it Sins unrepented of gives strength to an enemies side A special cause of oppression is Peoples following of false worship Obser 4 We never reade of Israels great oppressions but when they followed after the command and that is very observable Why the 10. tribes had never good King after they once began to follow the commands of Jeroboam the ten Tribes never had any good Kings after Judah indeed sometimes had good Kings because they kept something of God amongst them the Temple and some part of of Hiâ— worship among them If we submit to wicked men in our consciences no wonder if they are quickly usurpers over our estates The giving too much to men God many times punisheth Obser 5 by making them the greatest instruments of our trouble and misery If you will make Governors gods Men made Idols becom Devils 't is just with God to make them devils to you We should labor truly to inform our selves in that obedience which we ow to Governors yeild them that but no more if people will give that to men which is Gods due it 's just with God to make them the greatest plagues to us Here we may see the ill nature of wicked men Jeroboam and his Obser 6 Princes are very fair and square and give good words to the people and all to gain their own ends and when they had their own ends then they broke them in judgment and oppressed them exceedingly the more they are yeilded to the more they oppress 't is a sign of a base spirit for men thus to abuse poor people The wicked boasteth himself of his hearts desire and blesseth the covetous whom the Lord abhors Psal 10.3 It is an old way of Satan to get false worship backed with the commands Obser 7 of authority Satans cheif design is to get his worship into the throne and for the effecting of this he labors to corrupt the pure worship of God and presseth his own upon the people backt with the command of authority the Devil knows that there is no way so prevalent as this to take with the people that if authority commands it that overpowers al reason brought to the
they go to their companions to their trading to their shops to their pleasures c. and seek to have case to their souls that way This is the way of carnal hearts both for soul and body to seek out unto the creature for help when they are smitten Obser But secondly There is much guilt contracted by resting upon creature helps It is that which encreaseth mens sins and provokes Gods wrath very much when they neglect him and seek to shift for themselves in the creature Thus it was with Israel and Judah they contracted much guilt unto themselves that way And we find that God is much provoked with such as do so 2 Chron. 25.27 a notable example for our times In 2 Chron. 25.7 8. when Amaziah King of Judah in a time of danger hired an hundred thousand men out of Israel which were Idolaters the Lord would not have Amaziah to make use of them but bids him send them away Let not the Army of Israel go with thee saith God for the Lord is not with Israel Yea but what shall we do saith the King for the hundred talents which I have given to the Army of Israel Be content saith the Prophet rather to lose the hundred talents than to make use of such wicked men as they that have forsaken the true worship of God Question whether we are to make use of wicked mens help Pet. Mar. It is a great question that many make whether it be lawful in any cases to make use of wicked men especially in publick affairs of Kingdoms to send for their help in time of publick danger to think to strengthen our selves by ungodly men Peter Martyr in his Comment upon the book of Judges Chap. 4. ver 17. handleth this question how far leagues may be made with Idolaters and wicked men And there he gives two reasons why Idolaters should never be sent for to help us in any of our straights 1. They wil infect The first is for then saith he there will be by this means danger of mixture of Idolatry for they joyning with you they will come secretly to cause their Idolatrous waies to have an influence into you But secondly he gives especially this reason if you send for their help saith he how can you joyn together in prayer to God to bless you 2 they cannot pray not give thanks and when you have gotten victory how can you joyn together in praising God And indeed this is as great an argument not to make use of the help of wicked men in publick affairs of a Kingdom as possibly can be for how can they joyn together in prayer And truly they are unfit to joyn together in fighting that cannot joyn together in prayer and in praising of God And yet this is very natural to most men yea good men are sometimes guilty of this to seek out too much unto wicked men for help in times of straits That was the blame that was laid upon Asa though otherwise a godly King in the 1 King 15.19 that he sent to Benhadad the King of Syria to help him And in 2. Chron. 16.7 Hanani the Seer told him that he ought not to have done it and that he had done foolishly in doing it for saith he why will you do it you need not send for such help for the eyes of the Lord run to and fro thoroughout the whol earth to shew himself strong in the behalf of those whose heart is perfect towards Him So that it was an argument that in this thing Asa's heart was not perfect with God because he sought for help from wicked men so much as he did and did not relye upon the Lord. And it is very observable of this King though a good man and it seems a Souldier yet he was very angry with the Seer the text saith verse 10. that Asa was wrath with the Seer and put him in a prison house for he was in a rage with him because of this thing what shall a Prophet contradict him in his warlike affairs I must have Souldiers old Souldiers about me let men talk what they will of good men and that God will be with those that can pray I must haâ—e those that can fight those that are Soldiers I would it were not so at this day Applica thaâ— if a man did but speak against evil Officers in an Army and wicked men that are about them that their hearts did not rise in a kind of indignation and let be said what will be yet such and such they will have about them Isa 30.1 2. Wo to the rebellious children saith the Lord Esa 30.1 2. opened that take counsel but not of Me and that cover with a covering but not of My Spirit Wherefore do they this That they may ad sin to sin This iâ— a strange charge wo to the rebellious children that take counsel they go on in their own waies and take counsel but not of Me and they cover things over with vain pretences but not by My Spirit there is none of My Spirit in it yea and all is that they may ad sin to sin And what is all this It followeth presently They walk to go down into Egypt to strengthen themselves in the strength of Pharaoh and have not asked of My mouth saith God They think to strengthen themselves by Pharaoh and never ask counsel of Me. This is rebellion this is to follow their own counsels this is to cover over things but not by Gods Spirit this is to ad sin unto sin to seek for help from wicked and ungodly men Revetus on the quest Revetus upon this text hath a large tract about this very case or question of being in league with Idolaters and wicked men And thus far at least he confirmeth it and saith That for whol Kingdoms to call in the help of ungodly men against those that are of the same Riligion upon any pretence whatsoever he concludes that to be unlawful and sinful though possibly in some cases he thinks it may be allowed but it will ask a great deal of time to handle fully every case in this and to give all the Cautions that possibly may be given in it But certainly this is an argument that men and their cause have little to do with God when they seek for such helps as they do and trust so much in them as they do when they send for Papists King's party for Irish Rebels for Atheists if there be any in the Country what care they who they have so be it they may drive on their own designs and deliver themselves from the hand of God that is out against them They cannot but see and take notice that the hand of God is against them and riggle and keep a stir they do and send for all the help that possibly they can get Parliam And on the other side this is an argument of the faithfulness of others who are
a party low and ready to be trodden down yet have been so far from seeking help from or protection of wicked men that though they have been sent unto and have had fair offers of enjoying what they desire yet they have resolved to venture the loss of all in a good Cause whether they get any thing by it or no whether they have what they would have Liberties or not Liberties yet they are content to venture their estates their lives and all in that Cause and not to provide for themselves by the help of such as they see to be evil and whose waies and designs they see are not with God And if to seek unto wicked men for help and protection be so sinful Use Admonition to those that seek to Satan See Peter Martyr on 1 Sam. 22.23 what is it then for men in times of straights to seek to the Devil for help Surely that must be much more sinful to use those waies that are in themselves directly evil as lying swearing cheating and cozening c. In times of straights for you to think to help your self by those waies it is as much as if you should say I see God doth not help me I will try what the Devil will do Certainly by iniquity shall no man be established Prov. 12.3 Art thou in a straight under any affliction never think of seeking out to unlawful means to help thy self for thou canst get no good that way And that will appear more in the words that follow Yet could he not heal you nor cure you of your wound The Assyrian could not help Jareb could do no good yea indeed they were so far from helping of Israel and Judah that they made the wound greater for Israel was afterward carried away captive by the Assyrian to whom he sent for help and for Judah we reade in 2 Chron. 28.20 that when Ahaz sent for help to Tilgath Pileser King of Assyria he came unto him indeed but he distressed him and strengthened him not From whence we may observe First That creature comforts avail little in the day of Gods wrath Obs 1 Gods wrath was out against Ephraim and Judah and they would fain seek to help themselves in some creature way but it would do them no good Creatures are little helpful in the day of Gods wrath they are all as a broken reed that rather runneth into a mans hand thâ—n any way releeveth him So the Scripture saith of riches that they avail not in the day of wrath All the creatures will then say to you if God help you not how can we help you They are but as a tree in the time of a storm you may run under the tree and perhaps a few droppings may be kept from you for a while but if the storm be great and continue what good can the leaves of a tree do you to keep you from it The creature may refresh you a little but if Gods wrath continue what good can the creature do But the word which the Seventy translate he could not heal you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non sedabit dolorem vestrum he shall not so much as ease or mittigate your grief or give you a little refreshment It 's true sometimes by seeking to creature comforts a man may think he hath some refreshing but the truth is it endeth in trouble and sorrow A man in this case that seeks for help to the creature when God hath struck him simile is as a Deer that is shot with an Arrow the Deer runs up and down from one bush to another to seek for case but the blood falls all along and perhaps by and by his bowels run out what ease can bushes do to a poor Deer when the arrow sticks in his body God many times strikes his arrows into the sides of people and they run up and down to the creature to this bush and to the other bush for help but little or none can they have form any I confess somtimes for a little while as I say there is a little case I find it so in the case of Ahaz when he was in straits his heart did melt as you heard before Now that story in Isa 7. hath reference to the 2 Kings 16. aforenamed When Rezin and Pekah came against him you shall find that Ahaz had a little help for the present by Tiglath-Pileser King of Assyria that he sent for but afterwards as we shall shew you when we come to another point it did him little good for Gods hand was out against Judah so much the more dreadfully Obs 2 And as the creature hath but little help in it in the time of straits So of all things that men rest on for help wicked men are most like to prove helpless They leave you in your straits as the Scribes and Pharisees did Judas When Judas was brought into straits by his sin and in the anguish of his spirit came and said I have sinned in betraying innocent blood What is that to us say they look thou to it There was all the comfort he could have from them They were forward to draw him into the sin but when he had done it then Look you to it Use Such comfort you are like to have from your wicked companions in times of straits They will draw you into that which is evil and afterward when God shall strike you and they come to visit you and you lie crying out of those waies they have drawn you into Oh! miserable comforters will they be You can have noe helpe from wicked men in times of straits Yea We are not to rest upon the best men of all in time of straits The best not to be depended on God hath given us experience at this day that every man is vanity so the Scripture saith Verely every man is vanity Cease from Man for wherein is he to be esteemed Had we no other rest but upon man what should become of us Therefore neither unto the Assyrian no nor unto any living are we to send for help so as to look higher upon them than as on an arm of flesh God pronounceth a curse upon him that trusteth in man and maketh flesh his arm and saith he shall be like the heath in the desert and shall not see when good commeth but shall inhabit the parched places in the wilderness Jer. 17.5 6. But why is it that the Assyrian can do Israel no good It follows VER 14. For I will be unto Ephraim as a Lyon and as a young Lyon to the house of Judah THat which iâ— here translated in your books a Lyon thâ— Seventy translate it by the Panther which is the most swift fierce creature one of them in the world Gods wrath for strength is compared to a Lyon and for swiftness to a Panther Panther To a Lyon because though he is most strong and terrible yet Historians say that if you fall down and submit unto him he
When the Saints see Gods hand against them in any thing this trombles them and humbles them more than any thing else Reas 2 2. It is a special means to quiet the heart with patience Psal 39.9 It quiets I was dumb and spake not because thou Lord didst it See it in Ely It is the Lord let him do what he wil with me and in Christ himself shall not I drink of the cup which my father shall give me Is God my God and doth this come from my Father I will take it I am sure it will do me no harm but much good 3. By this means the soul is put upon the enquirie why Reas 3 this affliction is upon it It puts up on search what the cause of this trouble may be when we see nothing but man the instrument of an affliction we look not so much at it it never puts us upon soul-search and tryal of our selves but when God is seen in a cross the soul begins to consider what have I done what 's the matter oh my soul Thus did the Church Mica 6.9 Hear ye the Rod and who hath appointed it There are letters written upon Gods rods which the man of wisedome can reade 4. It causes the soul to receive content and satisfaction in Reas 4 nothing but God alone and in peace with him Causeth the soul to make out for God to get him our friend when we look upon judgments only in the second cause we are apt to think that second means will make up the breach again which sin hath made as they in Isa 9.9 10. The bricks are fallen down but we will build with hewn stone for all this his anger is not turned away why so in the 13. verse we have the reason For the people turned not unto him that smiteth them neither do they seek the Lord of hosts They would not see the hand of God nor give glory to him for if they did they would say as this people in the next chapter Come let us return unto the Lord for he hath wounded us and He will heal us Thus much for the doubling the expression It follows I even I will tear you and go away The Lyons when they tear their prey they are not afraid of what they have done Expos but walk majestically before the dead carkiese as it were bidding defiance to al other creatures they run not away as the Fox doth but walk as it were in state for so the words in the original carry I even I will tear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if God did challenge all the creatures in Heaven or Earth for to grapple with him I wil tear them It implies how God wil deal with Judah He will not be afraid of them what He doth it shall be in an open way He will not come against them in secret but in a publick way Applic. enemies of Engl. The judgment at this time upon our enemies is not in a secret but an open way the Lord doth not deal subtilly and by craft with them as they do with his people and though the Lord deal as a Lyon with them tearing and rending them yet they will not see him neither are they able to resist him nor can any rescue them out of his hands Let the means be never so weak in Gods hand yet when he is in a way of wrath there shall be no delivery out of his hands Isa 26.6 opened Isa 26.6 The feet shall tread it down tread down what the lofty City by what feet even the feet of the poor and the steps of the needy Jer. 37.10 The Lord tels them that though they had smitten the whol Army of the Caldeans and there remained but wounded men among them yet should they rise up every man in his tent and burn their City with fire When God intends ruin and desolation to a people 't is impossible for any to deliver them out of his hands Obser Further we may note That when God comes against a people He takes them to do when they are the strongest and greatest in power and most confident in an arm of flesh that none at that time may deliver our of His hands Isa 24.21 And it shall come to pass in that day that the Lord shall punish the host of the high ones which are on high When he is in his greatest pride gets the greatest victories conquers and obtains the greatest Cities of refuge and Towns of harbor And 't is very observable Applicat for Engl. that since our enemies got their greatest advantages they have lost the most God then puld them down when they were most proud God will go on in his work though men are never so proud and strong therefore 't is our wisdom to give our selves into Gods hands yea though into his afflicting hand although no power can rescue out of his hand yet there is a way to change the operation of his hands by humbling our selves falling down before him willingly submitting to him and this way now God hath his will upon us in the most acceptable way that can be God had rather have men voluntarily give him his glory than to compel him to force it from them I now come to the last VER 15. I will go GOD repeats it again which notes 1. Expos The glory of the work that he is not ashamed of what he hath done Gods people ought for to be like God in this let their actions be warrantable such as they may with comfort own and stand to yea suffer for if it so come to pass not like the proverb to set a Town on fire and run away from it leaving others to quench it 2. It notes the Irresistibility of Gods work as if he should say let any try whether they can oppose me 3. And chiefly it implies I will bring them into captivity and there I 'le leave them Whence note Obser That 't is a heavy judgment for God to tear and wound a people and then lo leave them God saith if they return not I will rend and tear them make them very miserable and in that condition will I leave them I 'le be a stranger to them and will not own them Ezek. 22.20 I will gather you in mine anger and in my fury and I will leave you there God in another place promiseth to be with His people in the fire and in the water but there is a time that Gods people may so provoke God that he will bring them into the fire and there leave them when the Philistims fell upon Saul it was a sad time to him because God had left him Oh how terrible was it when God left Christ upon the Cross but for a little while This we all deserve and this is the portion of the damned in Hell While the Judg is present upon the Bench the Malefactor hath hope simile but when the Judge goes off
together in an unanimous way saying Come and let us set about the Lords work with one shoulder every one encouraging each other then there is hope the times of mercy are nigh that people Use a sad presage to But this is our misery the divisions and the rendings that are amongst us being diâ—-joynted each from other Oh the wantones of mens spirits now among us for which God is much displeased and certainly is one great stop in the way of mercy that notwithstanding God hath us in the fire and threatens even our consuming yet that we should not joyn and unite together Obs 4 True penitent hearts seek to get others to joyn with them Oh how glad are they to see any comming on to seek the Lord with them and how careful are they to give encouragement example they perswade them with al gentleness saying Come let us go up to the house of the Lord we have found the Lord very gracious to us Oh come he is good still yea and good to you if you wil come into him if the husband have found God good to him he will perswade the wife the child the servant to come to Christ Thus much of their resolution to return the reason follows For he hath smitten us and he will heal us Hence observe Obs 1 That in times of the greatest sufferings a true penitent heart retains good thoughts of God God hath torn wounded and smitten us what then run away from God think hardly of him No think well of him and bless his Name even when you God in former times have practised Nehemiah Ezra Ezra 9. Neh. 9. Dan. 9 Psal 44. and Daniel in all their miseries how careful were they to acquit and cleer God to be just in all that was come upon them yea the Church in the time of her desertion retains Christ as a King and calls him so so that they have as high esteems of God now in their low condition as in their prosperous estate and as they dare not entertain hard conceipts of God so neither of his Cause nor his People they are not sorry that they have been so far engaged for them Many people are like bad servants simile Use of reproof who while they have every thing fitting that becomes them can give their masters family a good report but let them be crost of their minds and go away in a discontent Oh how vily do they speak of it and as sturdy beggers while they find releef and succor they can give good words and they are their masters and best friends but let them be sent away empty and then what name is bad enough for them so when things goes well with the cause of God and his people they will be on Gods side Oh take heed of being sorry that ever you were engaged so far as you are or thinking to draw back that it had been better you had not been so forward as you have been this is a base and vile spirit see but how low the Church was in affliction and yet with what a gallant spirit she carried it out Psal 44.12 13.15 and 17. verses in these times how is this text fulfilled in the 15. verse how do they complain that men do blaspheam deride and scorn them and in the 17. verse All this is come upon us What then Is not God good and his Cause good that we maintain No God forbid such a thought should enter into us Although all this evil be come upon us yet have we not dealt falsly with thee in thy Covenant Oh let us lay up this truth and it would be a mighty comfort and stay to us in these times and it would be a very good rise to prayer for mark in the 23. verse Awake why sleepest thou Oh Lord arise and help us Those can pray to purpose who in the sorest afflictions can manifest the most fear of God and exercise the most love towards God and his waies notwithstanding Obs 2 A repenting heart is not a discouraged heart It is such a heart as sinks not down in discouragements saying as some do we are a lost people and undone there is no hope we had been better never to have ventured so far as we have but give over what we have done it dares not draw conclusions from what hath been to what is and what will be this is too much presumption for any man David in the Cave can trust in God and hide himself under Gods wing Psal 57.1 So long as there is a God in Heaven this soul will expect help from him a true penitent will expect mercy notwithstanding Gods severity and justice the severity of justice in God cannot keep him from waiting for and expecting of what God hath promised if the soul can but get over this difficulty the deep gulf of Gods justice it will easily get over all other dreadfulness of mens displeasure a repenting heart is a purged heart and therefore not a discouraged but a supported heart those which are unclean of foul and filthy spirits are alwaies jealous of God and his dealings towards them Oh let it appear that we are not of discouraged and sinking spirits by the cleanness of our lives and the purity of our conversations carnal hearts are not discouraged when they have carnal helps to underprop them and shall we be afraid of any difficulty who have God for our help Remarkable is that place The Philistines motive to courage in the battel 1 Sam. 4.9 concerning the speech which was made to the Philistims upon the coming of the Ark into the camp of Israel what a fear were they put into yet how do they encourage themselves Let us fight valiently for our wives and children and estates that we and our little ones be not slaves to the Hebrews So say I let us be couragious in these times and fight for our Liberties Laws and Religion Did we but spend that strength in returning unto God which we do in discouragements Oh how soon would help come for us were we but thus resolved Now though we must not be discouraged when helps and means fail but yet humbled we must be for our sins which cause these breaches see how the Prophet Habackuk mannages this disposition c. 3. v. 16 17. we should improve our humiliation as they did Judges 20. who though in a good cause Judg. 20. a cause which God approved of yet lost fourty thousand men at two battels in the prosecution of it what do they now leave it off and run away No but put on courage and resolution fasted and prayed and humbled themselves before the God of their fathers and then they prospered Oh let us be humbled that we may not be discouraged And as we must not be discouraged so must we not falsly encourage our selves as they said The bricks are fallen down but we can build with hewen stone so say not this Army is lost but we can raise another quickly
cruel persecutor of the Christians who studied and invenâ—ed cruel deaths for them that when he came to the Crown could not endure blood to be shed no not for sacrifices 'T is also reported of Nero Nero. that for five years he was so pitiful and full of mercy that when they came to have his hand to the sentence of execution of a â—alefactor He would wish that he could not have writ Quam vellem literas non didicisse that so he might not be used in any such thing and yet where had the Common-wealth of Rome or the Church of God a more desperat enemy or cruel persecutor Oh that God would grant this may never be our case What had we at the first Applic. to the Parl. of Engl. in the beginning of the Parliament how did they show themselves and did great things stood against Arbitrary government impeached great ones executed justice upon a Peer or two and kingdom What a mighty spirit was raised in the countries to second and stand by the Parliament now where 's the man that ever thought there would be such a party of Lords and Commons found to joyn with a company of Papist Atheists Malignants and Irish Rebels against the Cause of God and the Gospel and every thing that is truly good Oh most horrid apostasie that this morning cloud which in the beginning shined so gloriously should thus vanish and come to nothing And for others that are not in publick places though perhaps not so bad as others And privat men yet how cold and flat spirited are they slack in their moving for publick good private interest self and their own ends ruling in them more than the prosperity of the publick nay so we can gain our own ends though with losse to the publick we care not Oh what shall God do with us who are such an untoward people Mutato nomine Change but the name and this Scripture is ours O England what shall I do unto thee Your spirits for Reformation are down you care not for a deliverance but are willing to crouch under your burdens but let me tell you should these beginnings of reformation end as and prove to be as the morning cloud and early dew we should be the most miserable people in the world losing the greatest opportunity to do our selves good that ever any people had procure the greatest curse to our selves and posterity that ever was upon a people the generations that are yet unborn may if we lose this opportunity curse the time that we lived before them therefore be encouraged to venture in this work and do you still own the cause for God will own it and never leave it that so the work may be finished and we may say with the Saints Lo this is our God we have waited for him and he hath heard us Isa we should consider that it is a mercy the Lord hath made use of such false spirited men in his work to do his people good by and seeing the Lord is gone so far in the work let us intreat him that he would follow it on and not only bedew us but even wet us to the root It is Gods promise very remarkable in the 14. chap. of this Prophesie and the 5. verse I will be as the dew unto Israel he shall grow as the lilie they shall have the dew and be like the lilly but the lillie is a poor weak fading thing but saith God I will moisten the roots of it like Lebanon my mercy shall be perfected towards them the Lord grant this promise may be made good to us And thus much of their reformation in the general as it concerned the publick State and Church Now touching the particular reformation of themselves and their hypocrisie in it The note from thence is 2. Reformation in particular persons Obser That for any man to make good beginnings and overtures in the waies of God and let all fall again and come to nothing is a thing very grievous to God and dangerous to himself Psal 78.36 37. Nevertheless they did flater him with their mouth and they lyed unto him with their tongues for their heart was not right with him neither were they steadfast in his Covenant what then ver 58 59. For they provoked him to anger with their Idols God greatly abhorred Israel they were as a deceitful bow hypocritical in all their waies which the Spirit of God cannot endure for these reasons Reas of the first part The Spirit of God is a holy Spirit but this is a slight fickle a very vain spirit no soundness in it The Spirit of God is unchangable and constant in all its motions but in this spirit there is nothing but changableness 't is said of God that there is no shadow of change in him and in such a heart as this is there is no shadow of constancy in it Such men as these stifle the very conceptions of the Spirit of God in them it is accounted murder in a woman to stifle the conception in her womb or any waies to hinder it now if this be such a vile thing is it not much more to stifle the conception and first breathings of the spirit in the soul Oh take heed of such a spirit as this is There can be no trust put in such men as these they are fit for no imployment neither God nor man can trust them or use them in any service they are up and down fickle and wavering we our selves cannot endure to have to deal with such a man as is so They manifest by this that there is no fear of God before their eyes for were the fear of the great God in them it would over-awe them so that they durst not do thus This is a great pollution of the Name of God Jer. 34.16 when they had let their servants go and in an hypocritical manner cald them home again in this thing God saith they polluted his great Name This is an argument that the things of God and matters of Religion are looked upon by you as things indifferent that there is no great matter in them things of little consequence when thou hast a mind to them thou canst use them or thou canst let them alone is not this a mighty dishonor to the Spirit of God This shews that such people never had any good beginnings or sound Principles in them at the first far from the life of Christ which is said to be a steadfast life and the life of every Saint should be like unto his their hearts were not right with him neither were they steadfast in his Covenant Now as it is grievous to God and to his Spirit Reas of the 2d so it is very dangerous to our selves For We lose many an opportunity many a soul-stirring which at our first awaking we have had When the soul is first convinced Oh the many stirrings and good motions which are put
day this iniquity is also discovered A wanton erronious spirit such opinions as were never known before doubting of the Immortallity of the soul that there is no visible Church upon the face of the earth and all this under the Name of Christ and free grace Now what doth all this but shew thus much that when God would have healed us then our iniquities did appear what sad passages are these of our miseries approaching What an unmerciful spirit is there among us Every one seeking his own and how he may make him and his great in the world and neglecting the poor and those that are in distress we have cause to say Oh Lord what shall become of us Know this that I may not altogether discourage you though our times are miserable yet are they not like unto Israel altogether it cannot be denied but that our Court hath seconded Ephraim which was their Court Court and though the City of Samariah did joyn with Ephraim yet the Citie City with us hath not joyned with Ephraim but the bulk of it hath kept faithful with their God for which mercy the children He lived not to see the late dissention which yet was not total blessed be God though prevailing long yet unborn will have cause to bless God A fift observation is this That when a people grow worse upon the means of healing it is a sign that their condition is desperate Isa 1.15 why should you be smitten any more Ye will revolt yet more and more Jer. 51.9 We would have healed Babylon but she would not forsake her In thy filthiness is lewdness because I have purged thee and thou wouldest not be purged thou shalt not be purged from thy filthiness any more untill I have caused my fury to rest upon thee Now certainly had not God found a party in this Kingdom which closed with him when he would have healed us we might have had occasion to make use of this Scripture how just were it with God to leave such a people as we are in our healing because we are so impatient under the rod and oppose him even in our healing Arius Montanâ—s quotes it out of Hippocrates that the Physitians in his time Ar. Mont. were bound by an Oath to leave such under their wounds to perish by them that were incorrigable and would not endure the Chirurgions to cure them When a man is engaged in a bad cause and means is used for the convincing of him and yet oft times he will proceed and fly out the worse Oh the vileness of mens spirits in this thing we had need take heed what we engage our selves in that the thing be good the cause warrantable how many men are there which break their consciences rather than yeild to take shame to themselves for their sin Oh what cause have we to fall down and be humbled for our iniquity and to say as they in Jer. 14.18 19 20. So for particular Towns and places where God sends the Gospel the means of grace and that people is the worse for it they have cause to tremble at it do not cry out against the preaching of the Word as if that were the cause of it wheÌ„ men are worse for preaching an evil sign this were most wicked and abominable it was thus in Christs time we never read of any possessed with Devils before Christ came now shâ—ll we say it had been better that Christ had not come Oh blame not the Ministry but your own hearts and consider of this you that God is working upon the Lord comes close by the Ministry of his Word to heal you and then you discover your wickedness and rotten hearts the Lord he stirs such a conscience and begins to heal the soul now 't is the Devils policy to spoil such beginnings now thinks the Devil if I can make such a soul to commit a sin against conscience or live in the omission of any known duty the word then will never work more to do such a man good I have heard of a man who being troubled in conscience for committing that great sin of uncleanness the Devil tempting him to commit it again and told him if he would he should never be troubled more for it the poor man yeilding to do it and venturing upon it again after he had done it he was never tempted again nor troubled more but presently lay in a wanzeing languishing senceless condition and so died Oh take heed of this you that are convinced in your consciences of the evil of such and such courses for it is the great policy of the Devil to make thee who art convinced in conscience to sin against conscience and then he thinks the work is lost the Devil doth not much fear the Words working upon him whom he hath prevailed over to live in secret known sins and to venture upon the commission of sins against conscience you who are under Gods hand of cure be silent and submit quietly under Gods hand and be not froward as many are in their troubles of conscience but hearken for a word from God Troubled Consciences as the men of Benhadad did from that King in 1 King 20.33 hearkened diligently whether any words of comfort fel from him and they catched at them hastily Know that it were just with God to make you as that people Isa 6.10 that your hearts should be made fat This concerns all people but especially those that are in trouble of conscience those that God begins to stir and work upon take heed I say doth Christ himself begin to work upon you doth he desire to heal you is he willing to offer his blood to cure you by applying it to your wounded consciences Let not the corruptions of your hearts now break forth now take heed of sins against conscience lest he let you to perish in your lusts be willing to let God alone to do his work in you lie quiet and still take heed of murmuring and repining speeches but follow on the work begun and beseech him not to leave you till the work be compleated in you and the great hazard of your miscarrying over little do you imagine the wait and burden of those sins will be upon conscience which now you commit against conscience what a torment will it be to thy conscience to think that at such a time I felt Jesus Christ coming to heal my soul in the Ministry of his Word Oh happy had it been for me if I had lain under his hand and to have kept his salve upon my sore but because it was for the present troublesom and smart I cast it off and went into such company and listened unto such temptations and by this means have wounded my soul anew most desperately and now what can I expect but that the Lord should for ever forsake me and leave me to die in my sins and wallow in my blood and his eye not pity me make me to inherit
the curse of that people whose ears should be deaf that they should not hear whose eyes should be blind that they should not see and be converted and I should heal them When I would haue healed Israel then the iniquity of Ephraim was discovered and the wickedness of Samaria for they committed falshood and the thirf breaketh in and the troup of robbers spoileth without Furthermore In these words the Prophet showeth in what particulars their iniquity did appear they committed falshood they wrought a lye in regard of their falshood their false worship and then in regard of their oppression wronging one another but especially in falsifying their trust one to another and in their relations not performing the duties which their relations called for and bound them unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officij diliti viâ—lati ex singulari audacia so the word in the original Shekar in the propriety of it signifies They commit falshood That is they commit such a sin as the breaking of that duty which the law of their relation cals for from them The Notes hence are Obs 1 It is the discription of a wicked man to commit falshood As the godly man is said to be for the truth and to do the truth so wicked men are against the truth and go contrary to the truth as the Devil is said not to abide in the truth even such are these who commit falshood and work a lye It is a forerunner of great mischief when men are false in their relations Obs 2 In Mic. 7.6 7. It was an ill time when all sorts of people were so unfaithful in their relations The thief breaks in to rob and spoil by violence Obs 3 From whence note There is much secret wickedness committed by those which have forsaken the true religion such as these are secret and cunning workers of mischief in Church and State Gal. 2.4 There are false brethren crept in secretly which afterwards sought to bring us into bondage 'T is a great evil in a Common-wealth to have secret oppressors but far worse to have publick spoiling We have had much of the first formerly and the Lord knows how much more of the second we may further tast of I verily beleeve there is none that ever thought the Enemy would have spoiled in such a manner as He hath done and that ever English men would have endured it and we are the first people that ever endured such oppressions that were not slaves before and what the counsels and thoughts of God are in this thing concerning us we cannot tell Violence and spoil before me continually is grief and wounds What then Be instructed O Jerusalem lest my soul depart from thee Jer. 6.7 8. The first part of this Scripture is ours at this day grief and wounds are continually before us but be thou instructed O England In what In this That dreadful breach which sin hath made between the King and Parliament be instructed in this Jer. 15.13 Thy substance and thy treasures will I give to the spoilers without price and that for all thy sins even in all thy borders So Isa 44.22.24 But this is a people robbed and spoiled they are all of them snared in holes they are for a prey and none delivers them for a spoil and none saith Restore Who gave Jacob for a spoil and Israel to the robbers Did not the Lord against whom we have sinned Who among you will give ear and hearken to this Men are wicked and tyrannical But who is he that hath given this our Land to the plunderers Is it not the Lord Therefore we should look beyond the troubles the hand that strikes to God who gave them their commission and delivered us up into their hands When God gives up a people to the robbers and spoilers in such a kind his wrath is said to come upon them as in the 25. verse Therefore he hath powred upon them the fury of his anger and the strength of battel VER 2. And they considered not in their hearts that I remembred all their wickednesse now their own doings have beset them about they are before my face THey considered not in their hearts In the original it is They say not to their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This phrase in other Scriptures is used for saying in their hearts Jer. 5.24 Neither say they IN their hearts Let us fear God which giveth rain And in Eccles 1.16 Considering is communing with our own hearts I spoke or consulted with my heart From this phrase of speaking thus to our hearts we may observe 1 It is a good thing to be often speaking to our own hearts thus Oh my soul how is it with thee what case art thou in how stand things between God and thee what terms standest thou in for eternity canst thou look upon Gods face with comfort and not be afraid what guilt is there in thy conscience canst thou behold eternity and rejoyce in the thoughts of it Such meditations and questionings as these would be very profitable for the soul Many people can talk abroad in company of these things but where is the man that sets apart time to question with his soul about these Ps 4.4 Stand in awe and sin not commune with your own hearts upon your bed and be still There are in the soul many times boisterous distempers but then we should cause a silence and a calm in our hearts bid them be still there are great distemperâ— in that familie where the husband and the wife go two or three daies together and speak not one to another so there is no less distemper in that soul which can go two or three daies without questioning it self and examining its condition simile But what is it they should speak This That I remember their iniquities the old Latine carries it thus lest they should consider do not you think that God remembers the sins of your forefathers only that they were vile and wicked no but I also remember the sins that are present before me But according to the reading of the words in your books is most agreeable to the Original therefore Luther saith Luther that these words are a reproof of their security then which no evil being worse the Princes they feel not the judgment yet the principal actors in the wickedness the common people they suffer much and yet though they suffer yet attribute their sufferings to any thing rather than to their sins to be the causes of them the observations That God doth remember the wickedness of people though long since Obs 1 committed as we may see in Amalek God remembers this their wickedness many hundred yeers after 1 Sam. 15.2 I remember the prank which Amalek played to you when you came out of Egypt Amos 8.7 The Lord hath sworn by the excellency of Jacob surely I will never forget any of their works nay they are not only remembred but recorded the sin of Judah
wel or immediately after an act of uncleanness but God at that very instant looks upon thee as drunken unclean and filthy though the act may be past many yeers before VER 3. They make the King glad with their wickedness and the Princes with their lyes THey make the King glad That is Expos 1 By their willing yeilding to his commands by the way of their false worship the King and the Princes were glad to see their edicts yeilded unto and obeyed at the first when the commands came from Jeroboam to change the way of Gods worship they had cause to fear that it might not take with the people there would be something to do to make them change the way of Gods worship but when they saw it go on currently without contradiction they rejoyced Expos 2 By their flattering of him in his wicked waies they did not only yeild to his unlawful edicts but commended them and applauded him for his care and tender respect which he had to them in shortening their journy that they should not go so far as Jerusalem to worship they flattered him in this extreamly telling him that this was the way to establish his Kingdom He was glad when he saw the people wicked in their waies Expos 3 and their lives loose and prophane at this the King was glad and why because he knew they were for his turn his design was accomplished now he had made them wicked in their lives by letting them have their will in evil and now he never feared their scrupling or making question of the thing he never once doubted of their unwillingnesse to worship at the Calves to go to Dan and Bethel Thus they made the King glad The Notes First observe That carnal and wicked people are Obs 1 easily led aside by the examples of those that are their Governours Which way Superiors go the multitude will go if they do that which is good in the outward part of it for externals they will do the same if they do wickedly they will do so likewise though they do not love their Prince yet that they may have their Princes favor they will sin against God It is wickednesse for any people to obey the unlawful commands of Obs 2 their Governors This people might think this was no sin in them What must we not obey our Governors and be subject to authority yet we see the holy Ghost calls it wickedness So how many are there who for their worship have no other authority but their superiors their Governors this wil never pass for currant in Gods account It is a vile wickednesse to flatter Princes Yet how hath this Obs 3 been the constant course of Courts It is reported of Dionysius that when he spit his flatterers would lick it up and say it was sweeter than Honey This is vileness in people to do and more vile in Princes to love to be flattered Cyril Cyril upon this text saith That the fear and love of God had it been in this people it would have kept both them and their Princes to have withstood such wicked commands it would have ballanced their spirits Obs 4 It is a most most wicked and vile thing to make any glad with their wickedness or to be made glad by wickedness Yet how many are guilty of this sin some are so hardened in their wickedness that they will make others drunk and then laugh at them when they have done so How far are these from Davids temper whose eyes ran down with tears because men kept not the Law and horror took hold on him there is no greater sign of a desperate heart hardened in sin than to laugh at sin in others and make a sport of it in themselves and the higher men are in place and dignity the greater is the aggravation of their sâ—ns for Princes to be glad at wickeness and to be made merry by iniquity who are set to be punishers of sin and a terror to evil doers this is most horrible wickedness Prov. 29.22 If the Prince hearken to lyes all his servants are wicked They make the King glad with their lyes Note Obs 5 The King is in a sad condition when his ends and plots must be accomplished by the wickedness of the people Such are the dispositions of these men that they will do any thing rather than suffer the least evil of punishment for saith a Prince these men they have no conscience left in them to check them but these precise Puritans they will suffer and die rather than sin against God and wrong their consciences Now these Priests and their officers which the Prophet here speaks of they would reason thus If I should crosse the Kings mind I should lose my place and be put out of my office and suffer a great deal of trouble and rather than they will run upon these straights they wil run upon any design for the ruining of that which crosses them yea though it be the worship of God Oecolampadius saith that bad Princes are alwaies enemies to to the strict waies of religion and unto such as are the strictest in those waies and walk most agreeable to the Word and are tender in their conscience fearful to sin against it these are disregarded and discountâ—â—anced but those that are most wicked they are accounted the best subjectâ— Irreligion slavery companions and these they will trust Therefore where there is no religion slavery soon follows that people may be brought to any thing who have lost their religion but where profession is maintained it will teach men to stand for their liberties and not to yeild against the truth But what doth Religion teach men rebellion doth it deny obedience to Governors No by no means Religion teaches obedience to Governors and the more religious any man is the more obedient he will be to lawful Authority the Gospel commands obedience to Governors but not to Tyranny to the wils and humors of men God never made such difference between men Religion never teaches disobedience to lawful authority to such as rule in the Lord yet this was the case of this people It follows And the Princes with their lyes Expos 1 Luther Luther carries this to the lye of their false worship their Idolatry which the Scripture cals a lye Rom. 1.25 Who changed the truth of God into a lye and worshiped the creature more than the Creator But this is not the full meaning and scope of the words but thus They put their false glosses upon their false worship to Expos 2 make it to take with the people and with the Princes as thus The Priests did not only submit and yeild to them themselves but encouraged the people telling them it was decent and comely in the worship of God Or thus By denying whatsâ—â—er may hinder them in their Expos 3 false worship If the Prince should by any means hear that his Commands were not like to take with the people
will make as little of them as they do of Gods people The day of the Lord cometh that shall burn as an oven and all the proud and all that do wickedly shall be as stubble and the day that cometh shall burn them up It follows Expos While they lie in wait Though they are as hot as an oven yet they do not run head-long imprudently but they have will to wait their opportunity And should nor this be our wisdom in the waies of God Use not to carry things imprudendtly Let not our desires be so eagerly set after any thing but that we can be willing to be without it or patiently to wait Gods time for it They are as hot as an oven and yet not cooled because they have not their desires presently fulfil'd So must we take heed of having our hearts cooled when we have opportunities to further any design we have on foot for God and his Cause though they had not opportunities to further their plots yet they waited stil and were not discouraged How many times do people when God sends but a little famine of the Word amongst them grow cold and lose all the heat which they had And their Baker sleepeth Expos 'T is as if men which have a common oven they put fuel into it and let it burn till they go and call their customers together and when this was done then they might go and sleep So the people were leavened These people by their Bakers were prepared they had heated their oven and now they thought they might go to sleep they might be quiet and did not our Bakers do thus they had heated their oven Engl. but blessed be God that disapointed them in their way when these bakers slept their oven heated notwithstanding Subtil adversaries when we think them to be most secure Obs their designs are still driving on Thus it was in Ireland and here amongst us Treaties in Engl. even in their greatest shews of peace in their Treaties the truth is if ever we wil have the fire quenched which now burns so violently we must take away the incendiaries and stirrers up of these unnatural wars Let us in good causes though opportunities may cease for work let not the fire go out let the oven be hot still at the first their oven did but begin to heat now it is all in a flame at the first they would use fair means with the people and perswade them with good words and answer their arguments but when their oven was hot that they had brought their designs to maturity and got power into their hands then 't is now no longer will ye worship at Dan and Bethel and 't is your best course but now Clup law now no more satisfying of consciences but to prison with them now such a prison for such the other strong goole for the rest this hath been the way and course of those which would set up any false way of worship when their morning is come and their oven hot then come the day is ours no more perswading now Wil they not come in force them to yeeld Their way was at the first to leaven the people to try how they stood affected but now enough of that seaze their estates and imprison their persons VER 7. They are all hot as an oven and have devoured their Judges all their Kings are fallen there is none among them that calleth unto me NOT only Jeroboam and his * for this Ieroboam under whom Hosea prophesied was the son of Ioash chap 1.1 not the first Ieroboam successors but also Princes and people at length grew hot in the pursuit of that great design of altering Religion in so much that no man might dare to show himself against them many of the people at the first made scruple of yeelding to their new way but having overcome their consciences now nothing troubles them they not only yeeld themselves but violently presse the consciences of others which refused but this similitude we met withal in the fourth verse of this Chapter which we opened then and therefore passe it over here It follows They have devoured their Judges Some of their Judges it is like could not but have some light in them to see that the altering of Religion could not but be against their Laws yet seeing both the Princes and the people were set violently upon it they also yeelded Hierom observes this This is the vile base and low spirits of men in honor and this honor depending upon the favour of Kings that rather than they will hazard their places and lose their gains will yeeld to any thing and for the pleasing the King wil tel him the Law is for him the bonds of the Kingdom do not forbid him Mica 3.11 They build up Zion with blood and Jerusalem with iniquity the Heads thereof judge for reward and the Priests thereof teach for hire and the Prophets thereof divine for money the Princes and the Prophets ask for a reward The Princes have a mind to such and such a thing of their subjects but to cover the vileness of the action and his injustice King craft he would ask the Judges whether it were not Law or no now the Judges for their own profit encouraged him and told him it was lawful he might do it How have our Judges immitated these Though men had some integrety at the first England yet the heat arising so high in the Princes and Nobles yea and in many of the High Court of Judicature that they could not endure it Thus we see how one time answers to another in wickedness The Princes designs go on with strength when they have got the Judges to side with them and to give sentence for them in their unjust designs Expos 2 Others carry it thus They having mischieved and ruined their Judges that did oppose them Mercer ex talmud therosolymit therefore Mercer that learned Interpretor for the furtherance of this sense brings a tradition of the Jews That the Princes and Rulers had so wrought about with the people that they should come to the King bring a humble petition to him in which they should desire intreat the King to give them leave to set up an Idol which they did and when they came the King put them off told them it was late in the evening now bid them come in the morning in the morning they came and bid him Arise and set them up an Iâ—ol No saith he your * Synedrin the Court Ecclesiastical and Civil according to the government of those times Synedrium will not give consent to it nor suffer it No say they we have taken a course with them we have kil d them which is the old way and course which persecutors take with those which might seem to oppose them in their plots Or thus They had devoured their Judges and their Princes Expos 3 by
from a Church for some offendors if thou dost thy duty in admonishing them and if they will not be warned to profess against them thou maiest certainly yea and with good conscience partake of the Ordinance notwithstanding In their leagues and covenants they mixed themselves they made Covenants and leagues with other people which was forbidden them in Exod. 34.12 Take heed to thy self lest thou make a Covenant with the people of the Land whither thou goest lest it become a snare in the midst of thee Deut. 7.2 And when the Lord thy God shall deliver them before thee thou shalt smite them and utterly destroy them thou shalt make no covenant with them nor shew mercy unto them Isa 30.2 They went down to Egypt for help and have not asked at my mouth to strengthen themselves in the strength of Pharaoh and trust in the shadow of Egypt therefore shall the strength of Pharaoh be your shame They were mixed in their societies with other people Psal 106.35 they were mingled among the Heathens and learned their works they served their Idols which were a snare unto them It is a very dangerous thing to be mixed with a wicked society Numb 11.4 And the mixed multitude which were amongst them people that came out of Egypt fell a lusting The mixt multitude fell a murmuring this is an affliction in any society but especially in Church societies But suppose providence cast me into a family where there are such as these In such a family thou maist be as oyl in water unmixt simile put never so much water amongst oyl the oyl will be above it swimming upon the top Psal 26.9 Psa 26.9 applied Gather not my soul with sinners nor my life with bloody men if you would not be gathered with them in the day of judgment do not you gather to them now in communion in Ordinances nor in intimate society The Lacedemonians Lacedem would not suffer a stranger to be with them above three daies and shall we associate our selves with such ar are strangers to God God had made a great difference betwixt Istael and other people they were a people seperated from all the people of the earth Exod. 33.16 in the Original it is marvailously seperated or set apart for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were a people whom God did own in a more peculiar manner and his eye was upon them for good therefore it did not become them to mix with other people Ephraim is a cake not turned We reade this expression and make little of it but there is very much concerning us in it mark well the expression the repetition of the word Ephraim Ephraim is a cake not turned the Prophet here speaks in a condoling way and manner Oh Ephraim what my deer son and do thus Ephraim was a cake not turned in these four respects In their plots and counsels they did not turn their designs and proceedings up and down they thought of one way of false worship but not of another to wit the time which might have carried on their plots they did not weigh circumstances this way and that way A cake not turned or baked that is you could not tell what to make of him he was so indifferent that it mattered not much to him whether God were God or Baal 1 Kings 18.21 How many men are of this garb among us both in their opinions and practices As a cake not turned in regard of their perverseness allthough heavy afflictions were upon them that they lay as it were burning upon the coals and took no means for their help and cure they cried out and lay howling upon their beds yet they turned not to the Lord they could not devise a way to escape they were good for nothing as a cake not baked like those in Jer. 3.5 Will he reserve his anger for ever will he keep it to the end Behold thou hast spoken and done evil things as thou couldest Just thus it is with souls in their spiritual estates in terrors of conscience and sorrow for sin they lie pining away in their iniquities and take no course to deliver and help themselves when thou art in this condition thou shouldest be acting upon God and looking after him thou shouldest not lie scorching and burning upon the coals of thy transgressions but should make out after the mercy of God in Jesus Christ Luther Luther and Vatablus Vatablus make the sense of the words to note the greediness of Ephraims adversaries they were like a man pinched with hunger and coming to food fal upon it presently and eat the cake presently and wil not stay till it be baked thus Ephraims adversaries fell upon him but this I conceive not to be the meaning of the words but the second and the third It follows VER 9. Strangers have devoured his strength and he knoweth it not yea gray hairs are here and there upon him yet he knoweth not STrangers have devoured his strength By strength we must understand Ephraims rich and warlike power and here we may see the poor shifts and strength of carnal hearts the Almighty is the strength of the Saints Humane strength such a strength is God that all the Devils in hell nor men on earth cannot take away from them strangers devoured the strength of Ephraim wicked men such as were not in covenant with God may rob the Saints of their outward supports and comforts a good cause may miscarry when those which are the mannagers of it are rested upon and too much confidence is placed in them we see how just it is with God to cross and turn the designs of men against themselves when they forsake God and this is a great curse to men when wicked men are suffered to take away what we have and do enjoy in our estates and liberties and metaphorically this may be applied to our spirituall strength we should take special care that strong lusts do not devour our strength for God and this is the reason of our flatness in duties you many times complain of deadness in prayer examine whether there be not some secret lust which takes away your strength And is it a misery for strangers to devour the strength of our bodies and estates much more of our spirits It follows And he knows it not The Note from hence is this Obser That the hearts of wicked men do so strongly work after their lusts that although they meet with never so many difficulties in their way yet they know them not But in good they know every little difficulty they meet withal and have repenting thoughts in them that ever they were so engaged in a good Cause but in their own waies the waies of their lusts they are not troublesom to them It follows Gray hairs are here and there upon him That is Such miseries as make them gray there were at this time many troubles upon the ten Tribes gray hairs often
have so many to cleave unto them seeing the people know that by cleaving unto them they shall have liberty to enjoy their lusts That is a second Note Thirdly Ephraim is jâ—yned to Idols Expos 3. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifies in the Parâ—iciple Incantatus such a kind of joyning as your Inchanters in the waies of their conjuration joyn their unclean spirits to them that is the propriety of the word so Ephraim is joyned to his Idols cleaveth to his Idols or as some turn it is glued to his Idols and that unclean spirit that carries him on to the waies of Idolatry he comes to be one with him as it is said of Beleevers that they are joyned to the Lord Christ and so they are one spirit so Idolaters are joyned to the Devil and are become one spirit that is the meaning they are glued to that unclean spirit and so they come to be fastened to their Idols that is the propriety of the word From thence the Note is That Idolaters hearts are very strongly glued to the waies of Idolatry so that it is very hard for any to get off their hearts Obs 3 Jer. 8.5 They take fast hold of deceit they will not easily be taken off And Jer. 2.10.11 Pass â—â—er unto Kedar and consider diligently and see if there be such a thing Hath a Nation changed their gods which are yet no gods Kedâ—r was one of the vilest places of all Wo is me saith David that I have my habitation in the tents of Kedar yet saith God go thither and see whether they have changed their gods Those that are the most vilest Idolaters yet they will not change their gods their hearts are joyned to their gods let their hearts be never so base and their gods never so vile as the Egyptians they would worship Leaves and Garlick and Cats base and vile things and yet they would not be taken off from their Idolatrous waies I have read of a people in India in the Isle Zolon that worshiped an Apes Tooth and when it was taken from them they offered an unconceivable sum of treasure to regain that their Idol again An Apes tooth they are set upon their waies of Idolatry though it be never so foolish never so sottish And especially if Idolaters have outward prosperity to be as the glew and cement to joyn their hearts to that way of false worship then they are joyned indeed Take men that are superstitious and if they do prosper in their waieâ— this their prosperity is the glue and cement to joyn their hearts strongly to those waies there is no getting of them off from them And though they have been long in that way of false worship they do nor like it ever a whit the worse I beseech you observe this note Note In any thing that is false worship antiquity will make it venerable and they will plead for it by antiquity and say it is thus and thus ancient and their forefathers did thus and thus But observe it in waies of the true worship of God men are quickly weary and because they have had it a great while they desire some novelty some new thing You shall have many people much affected with the truth when it is first revealed to them and when they com to hear Sermons or such exercises their hearts are much taken with them but within a while they loath this Mannah and so fall off quickly from it So that in the worship of God that is true and right there the continuance in it makes it to be less esteemed but in false worship the longer people continue in it the more they esteem it and there antiquity makes it to be venerable they do argue froÌ„ antiquity to make it the more honorable This is the wickedness of the hearts of men But will Idolaters thus joyn to their Idols will their hearts be glued to them are they willing to be one spirit with them Oh how much more should we joyn to the Lord our God joyn to Jesus Christ to be as one spirit with him Use That exhortation of Barnabus Act. 11.23 that with full purpose of heart they should cleave unto the Lord is a seasonable Exhortation even at all times Oh let us cleave unto God and his worship so as whatsoever arguments are used yet our hearts may never be taken off from the love of the truth but let us say as once that Martyr did Though you may pluck my heart out of my bowels yet you shall never pluck the Truth out of my heart 2 Martyrs saying And the less there is between God and our hearts the more firmly shall we be glewed to him Those that are godly gracious they need not the glue the cement of outward prosperity to joyn their hearts unto God but godliness alone the sweetness that they find in God alone is enough to joyn their hearts unto him even in an everlasting covenant Those men who seem to be joyned to God and his worship yet if it be the glue and cement of outward respects that joyns their hearts unto God they will quickly fall off from it But those that are immediately joyned to God they will for ever keep to him when there is nothing but God and their hearts together nothing between God and them Ephraim is joyned to Idols The word that is translated Idols it is by some translated Angusti and so indeed it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dolore officere Expos 4. it signifies pain and trouble for their Idols did in the conclusion bring them to pain and trouble There are two reasons why it signifies pain and trouble Reas 1 First Because that Idolaters were willing to endure much pain and trouble in the worshiping of their Idols Applic. which should teach us not to account the worship of God tedious though it be somewhat hard to the flesh Idolaters would endure pain and trouble to the flesh in the worshiping of their Idols Reas 2 Secondly Such worship will bring pain and trouble to them in the conclusion But this is not the principal thing intended here but the force of the argument is Ephraim is joyned to Idols therefore meddle not with him do not you do as they do So that when we see people set up false waies of worship in any place Obs 4 and they are set upon those false waies of worship we must take heed of communicating with then in these false waies of worship But this Note to enter into it will take up a great deal of time Let him alone Demitte eum Let him go saith God he is joyned to his Idols let him go First This is a speech to Judah let Expos 1 Ephraim go saith God to Judah Ephraim they indeed are the ten Tribes the most of the people of the Jews but yet seeing they set up false worship let them go have nothing to do with them do not converse with them