of God When a man is crying for an Alms but for a piece of bread to be rejected is something but when a man is crying for his soul then to be rejected and by God himself this is more grievous Secondly The bread for their soul that is The bread they have to maintain their lives withal if they would offer that to the Lord it should not come into the house of the Lord to be accepted for by bread for their souls may be meant the bread that they have to maintain their lives for so we find the Scripture cals the soul the life of a man in Mat. 6. 24. Is not the life more worth than meat the words in the original are Is not the Soul of man It is here the bread for the soul that is the very bread that they have to maintain their lives their necessary bread that they have to live on although they should be willing to offer that to the Lord it shall not come unto him Now this is as if the Prophet should say to them Now you cannot be brought to them to offer your superfluity to God but your condition shall be such as if you would offer the necessary bread you have to preserve your lives if you would offer that to God God will not accept of it As if a man were so poor that he were ready to starve and yet for all that such a man would say Wel though I starve yet I wil offer this I have to live on and I would offer this to God rather than have it my self now you would think this should be an argument of a great deal of devotion But the case shall be now that though you would seek God with such earnestness yet the heart of God shall be so hardened against you as they will not be accepted Those who in time of prosperity are loth to deny their ease and loth to lay out any thing of their superfluity for God but time may come that though they should be willing to bite off their very nails and pluck out their eyes and tear their very flesh in indignation for their sin in respect unto God any way yet this God shall not vouchsafe to have regard unto Therefore this learn by it to seek God while he may be found and not to stand upon your own terms with God in the day of your prosperity and to say I cannot spare this and that for him but if we deny God now what is his due though we would give to him hereafter that that our lives lay upon yet it shall not be accepted 3. Bread for their souls that is they shall have no more bread than will serve for their very life from hand to mouth they shall have nothing to bring to the House of the Lord they shall be so put to it when they are in captivity they shall be kept so strictly as to have nothing but bread and water nothing but from hand to mouth they shall be far enough from having any thing to offer to the Lord to be accepted of him if they should think of bringing any thing to the House of the Lord alas what have they nothing but a little bread for their soul From whence the Note is this To have no estate to offer to God in his service in the waies of his publick worship is a great affliction It follows VER 5. What will ye do in the solemn day and in the day of the feast of the Lord NOW they shall remember their solemn daies their feasts and see themselves cut off from any further enjoying of them it must needs be a great sadning unto their spirits to think what daies once they had Oh what solemn times and feasts that they did keep to God for any to sit down in times of affliction and say I remember what daies of joy in the service of God I once had but now they are gone Oh! the daies that I was wont to have how sweet were they but all is now past and we must sit down in sorrow and affliction There was a time saith God by the Prophet that you would not suffer any to go up to the feast but now you shall be far enough from Jerusalem or any other place of Worship and the very remembrance of those solemn daies shall be grievous to you Oh! what will you do in those solemn daies Those solemn daies were daies of joy in Numb 10. 10. Thus I think some carry it they make those feasts to be the feasts that they should have gone up to Jerusalem in but I take not this to be the scope of the holy Ghost here but rather thus by the solemn Daies and Feasts of the Lord is here meant the solemn day of Gods wrath and vengeance upon them now for the making out of that I shall shew first that in Scripture the day of Gods wrath is call'd the solemn day and the day of Gods feast is the day of his wrath a day wherein God feasts First The solemn day it is the day of Gods wrath in Lament 2. 22. Thou hast call'd as in a solemn day my terrors round about so that in the day of the Lords Anger none escaped So that the solemn day is the day of the Lords anger there And Secondly The day of Gods Feast that time when God doth execute his wrath upon wicked men is the day of a feast to God In Revel 19. 17 18. verses besides other texts An Angel cried with a loud voice to all the fowls that fly in the Heavens Come and gather your selves together to the supper of the great God that ye may eat the flesh of Kings and the flesh of Captains and the flesh of Mighty men and the flesh of Horses and of them that sit on them and the flesh of all men both free and bond both smal and great it is the day of the Lords feast Now 't is a solemn day a day of the execution of Gods wrath because now God executes wrath publickly and brings much wrath together Thou hast call'd as in a solemn day my terrors round about You know that in the day of a petty Sessions there may be some justice done but more privatly But in a day of solemn Assizes when there is a full Goal delivery then judgment is done publickly so God executes justice sometimes upon men particularly but God hath his solemn day to execute his judgments publickly before all and then the Lord feasts The day of execution of Gods wrath upon wicked men is a day of feast upon this ground First Because the day of their feasts were daies of slaying sacrifices so they should now be slain and God would account even their bodies that were slain to be as sacrifices for this great feast of his In Isa 34. 6. The Lord hath a sacrifice in Bozrah and a great slaughter in the Land of Idumea And in
Zeph. 1. 7. The day of the Lord is at hand the Lord hath prepared a sacrifice he hath bid his guests And then it shall come to pass in the day of the Lords sacrifice that I will punish the Princes and the Kings Children c. He hath bid his guests so here 's the feast of God and the slaughter of great men are here the dishes as it were of sacrifice that God would have at this his feast the Executioners of Gods wrath are now his Priests to kill his sacrifices Soldiers and Executioners they are turned the Priests of God for to kill his sacrifice for this his feast Hence in Jer. 6. 4. Prepare ye War against her it is in the Original Sanctifie the War and in another Scripture those that were the executioners of Gods wrath were call'd Gods Sanctified ones And then further A day of Feasting is a day of Rejoycing this day of the execution of Gods wrath upon sinners especially great sinners that do escape mens hands it is a day of Rejoycing to God as in a day of Feast And this word that is translated Feast it signifies Dancing it is a day wherein the Lords heart doth as it were leap within him because of joy God rejoyces in the execution of his righteous judgments upon them therefore Gods wrath in Scripture is call'd Wine They shall drink of the Wine of his wrath the Lord at length when sinners continue impenitent is as much delighted in the execution of his Justice as men can be in drinking of Wine In Deut. 28. 63. As the Lord rejoyced over you to do you good so the Lord will rejoyce over you for evil And in Ezek. 5. 13. Thus shall mine anger be accomplished and I will cause my fury to rest upon them and I will be comforted It 's a very strange expression Oh! let us my Brethren take heed how we rejoyce in sin God may rejoyce in the execution of his Judgments upon us due to our sin Men have their daies in joy and mirth in sin and God hath his daies of joy and mirth in the execution of his wrath Oh! how sad is the condition of a creature when the infinite merciful God shall rejoyce in his ruin Surely then if God doth so rejoyce in the exceution of his wrath upon wicked men then the Saints also may rejoyce in Psal 58. 10. The righteous shall rejoyce when he seeth the vengeance he shall wash his feet in the blood of the wicked Taken from the custom of those Countries that were wont after their travels to wash their feet with cold water and that did refesh them so the blood of the wicked should be refreshment to the righteous Now this is not an insulting joy over them but rejoycing in the honor that God hath and in the good that doth come to the Church by the execution of such men both unto God and to his people So that it follows in Psal 58. 11. Verily there is a reward for the righteous verily there is a God that Judgeth in the earth The Saints may look upon wicked men when they see them executed and pitty them as men but they may rejoyce in this because they see such a spectacle before them as makes this Scripture to be good Verily there a reward for the righteous verily there is a God that judgeth in the earth And in Psal 52. 6. The Righteous shall see and fear and laugh Mark though he may rejoyce yet he must have fear mixed with it he shall see and fear and laugh And note that Scripture is spoken of a great Courtier of Doeg one that was a most desperate enemy to Gods people one that watch'd all the waies he could to do mischief and especially to do mischief to David and he was the man that came and stir'd up the King against David this 52. Psalm is made concerning this Doeg and a Prophesie of his destruction saith the Spirit of God The Righteous shall see and fear and laugh If a man can keep his heart spiritiual sanctifying Gods Name in the beholding such an object those that are eminent wicked men brought to execution he may Lawfully according to the mind of God feast his eyes in the beholding of it such a day is call'd the Feast of the Lord. And the Lord doth not use to feast himself but he calls his Saints to feast with him in Prov. 11. 10. When it goeth well with the righteous the City rejoyceth and when the wicked perish there is shouting And this is according to Gods mind it should be so And therefore Christians above all men should be far from a proud insulting even over these men but yet when God laies an object before them wherein they may see the answer of so many prayers and the fruit of the cries of so many thousands that were oppressed yea of so many thousand conscience oppressed ones that have cried against such a one if at the stroke of God they with hearts lift up to him shall give a shout that shall come up to the Heavens this pleases God and the holy Angels and it is musick fit for the day of the feast of the Lord thus the Saints may do in the day of the feasts of the Lord. Yea but saith the holy Ghost here by the Prophet But what will you do the Saints may do thus when God makes this his feast in the execution of such eminent wicked men he calls you to it to rejoyce and bless his Name he bids you look here and see is it not good waiting upon me the Saints may do so and bless God But what will YOV do in the day of the feast of the Lord What will wicked men do in that day what will become of all your jolity what will become of all your stoutness and wilfulness of all your pride of all your scorning of all your vain hopes when this solemn day comes and when the feast of the Lord comes In Isa 10. 3. we have a Scripture paralel to this What will you do in the day of visitation what will you do and to whom will you fly for help and where will you leave your glory Can you tell what in the world to do You can tell what to do now you have your wills and pride it and stout it out now but what will you do in the day of visitation when Gods solemn day and this feast comes Oh! what can they do but as the great and mighty men Revelations 6. they cry to the hills to fall upon them and to the mountains to cover them for the great day of the Lambs wrath is come Those that are the most bold and presumptuous in their sins when this day of the Lord comes they shall be in the most miserable perplexity not knowing what to do they know not how to bear that which is
VERSE IX Opened 418 Obs 1 To comit the same sins our ancestors did is greater than theirs was 419 Obs 2 God takes it ill when those whom he hath used to punish others for sin commit the same sins themselves ib Obs 3 Children of iniquity may escape once and again 423 VERSE X Expounded 425 Obs 1 When God hath a mind to bring about a thing he will gather a people 427 Obs 2 God will chuse his rod he will scourg us with ib. VERSE XI Obs 1 Such as are divided in prosperity shall be bound together in bondage 430 Obs 2 It is a sign of a carnal heart to avoid any work God cals to because it is difficult 431 Obs 3 Hypocrites are content with such services as bring present comfort ib. Obs 4 It is a sign of a carnal heart to seek present accommodation 432 Obs 5 God looks with indignation upon such as mind nothing but ease and delicacy 455 Obs 6 It is an honor for men to go thorough difficultiâ—s for God 439 Obs 7 Let no men boast they live more at ease than others ib. Use Comfort for the afflicted Obs 8. Those that for sake the true Worship of God 't is well if they come into the meanest condition among Gods People 441 VERSE XII Obs 1. Though the sins of people be great and judgments near we know not what an exhortation may do 441 Obs 2 The actions of men are seeds 445 Obs 3 They shal come up in the same kind ib. Obs 4 The seed lies in the ground rotting a while yet afterwards comes up ib. Obs 5 The seed sowen comes up through the blessing of God upon it ib. Obs 6. The better the seed is the longer it lies under ground 446 Obs 7 The Ministers of God are sowers ib. Obs 8 Large oportunities of doing service for God should be our riches ib. Obs 9 It is not every seed will serve the turn 447 Obs 10 As a man sows so shall he reap 450 Use Let the Saints set a price upon the actions of Righteousness 451 Obs 11 God will give abundantly above our good works 455 Obs 12 The hearts of men naturally are fallow grounds 456 Obs 13 It is high time to seek the LORD 474 Reasons 1 God hath been a long time patient ib. 2 Mercy is even going ib. 3 It is an acceptable time ib. Obs 14 It is time for England to seek God 478 Obs 15 God will come to sow Righteousnes in time 480 Obs 16 Sometimes God doth not presently rain Righteousness upon his people that sow it 481 Obs 17 Those that seek aright will continue seeking till God comes ib. Motives to continue seeking 1. Thou art doing thy duty 482 2. Thou canst not do better ib. 3. While you are waiting God is working good ib. 4. While thou art seeking thou art not without some dews 483 5. When he comes he will come more fully ib. Obs 18 To those that are content to seek God till he comes he will come with plentiful showers 484 Obs 19 The help of those that seek God is from Heaven 485 Obs 20 When God comes he makes his people fruitful ib. Obs 21 God comes in righteousness to them that seek him 486 Obs 22 Though the good we do be our own good yet God rewards us as though he got by it ib. VERSE XIII Obs 1 The fruits of false worship is the encrease of sin 490 Obs 2 A man is ready to trust in his own way 492 Use What a shame is it Saints should not trust in Gods way 495 Obs 3 When great men go along with Religion men think it must needs be right 497 Obs 4 Great Armies are the confidence of carnal hearts 498 Use Examine what your confidence is 499 VERSE XIV Obs 1 Tumults are a token of great wrath of God 500 Obs 2 Pollicy will not prevail if God be against us 507 Obs 3. Great is the rage of war if God let it out 508 Obs 4 The sins of parents many times comes upon little ones ib. Obs 5. The judgments of God when neer us should awaken us 509 VERS XV. Obs 1 Miserable judgments many times arise from causes we little think of 510 Obs 2 From places of Idolatry come the greatest evils to a Kingdom ib. Obs 3. False worship is the great sin God is provoked against a Nation for 511 Obs 4. God takes notice not only of mens sins but their aggravations ib. Obs 5. According to the greatness of sin is the greatness of wrath 512 Obs 6 When people have some enlightening then Gods displeasure breaks out upon them 514 Vse for England ib. Obs 7 God loves to draw forth great sinners to the light 516 Obs 8 God will make quick work with great sinners ib. The Names of several Books printed by Peter Cole at the sign of the Printing-Press in Cornhil by the Exchange in LONDON A PHYSICAL DIRECTORY or a Translation of the London DISPENSATORY Whereunto is added The Vertues of the Simples and Compounds And in the second Edition are 784. Additions the general heads whereof are these Viz. 1 The Dose or quantity to be taken at one time and Use both of Simples and Compounds 2 The Method of ordering the Body after sweating and purging Medicines 3 Cautions to all ignorant people upon all Simples and Compounds that are dangerous With many Additions in every Page marked with the letter A. Five Books of M r Jer. Burroughs lately published As also the Texts of Scripture upon which they are grounded VIZ. 1. The rare Jewel of Christian Contentment on Phil. 4. 11. Wherein is shewed 1 What Contentment is 2 It is an holy Art and Mysterie 3 The Excellencies of it 4 The Evil of the contrary sin of Murmuring and the Aggravations of it 2. Gospel-Worship on Levit. 10. 3. Wherein is shewed 1 The right maÌ„ner of the Worship of God in general and particularly in Hearing the Word Receiving the Lords Supper and Prayer 3. Gospel Conversation on Phil. 1. 27. Wherein is shewed 1 That the Conversations of Beleevers must be above what could be by the light of Nature 2 Beyond those that lived under the Law 3 And sutable to what Truths the Gospel holds forth To which is added The Misery of those men that have their Portion in tbis life on Psalm 17. 14. 4. A Treatise of Earthly-mindedness Wherein is shewed 1 What Earthly-mindedness is 2 The great Evil thereof on Phil. 3. part of the 19. vers Also to the same Book is joyned a Treatise of Heavenly mindedness and walking with God on Gen. 5. 24. and on Phil. 3. 20. 5. An Exposition with Practical Observations on the 4 th 5 th 6 th 7 th Chapters of the Prophesie of Hosea Twelve several Books of M r Will. Bridge collected into one Volumâ— VIZ. 1. The great Gospel-Mysterie of the Saints Comfort and Holiness opened and applied from Christs Priestly Office 2. Satans power to tempt and Christs love to and care of
times doth not regard Eagles spirits those that sore aloft and fly on high but he doth receive Dove-like spirits such as are of meek and quiet spirits But he shall come as an Eagle swiftly that is upon the prey before it is aware Men flatter themselves when danger is at any distance from them if it be not just upon them then think themselves safe but God can bring evil suddenly and iresistably upon them In Isa 5. 26. He will lift up an Ensign to the Nations from far and will hiss unto them from the end of the earth and behold they shall come with speed swiftly Gualter upon this place applies it to the Turks coming into some part of Germany they were come on a sudden from the uttermost part of Europe yea from Asia and so Spain and Secily and Italy God to punish the contempt of the Gospel brought them suddenly upon them Howsoever the Lord hath delivered us hitherto from forreign Nations we think our selves secure because God hath put work enough into their hands for the present the Danes French Spaniards but how easily is it for the Lord in an instant when there is no fear of them at all to bring them swiftly Secondly All the swiftness and fierceness and quick-sightedness and spirit of an enemy is from the Lord If an enemy be swift in his course and quick-sighted and fierce and hath a strong spirit we are to attribute this from the Lord. Thirdly Wicked men in satisfying their rage and malice they are as Eagles much more should we be in our service we should not be slow if they be to satiâ—fie their rage as Eagles we should imitate them in this to be much more so in the service of God But it follows He shall come as an Eagle against the House of the Lord. Interpreters differ much about this Against the House of the Lord because Hosea prophesied against the ten Tribes therefore Luther and divers others think that this clause must be meant against Judah as if God threatning Israel should say do not you think to escape for the enemy shall come as an Eagle even against the house of the Lord. But we need not strain it so for it may be meant against the ten Tribes notwithstanding this expression upon this ground because they called that place the Eminent place where one of their Calves were set up they call'd it Bethel the House of God and so ironically here the houses of their Idols may be called the House of the Lord because they chose those Houses and Places instead of the House of the Lord. He will come against the House of the Lord that is against that which you account so But I think that is not satisfactory but rather this the Church of Israel though very corrupt yet before their actual devorce is call'd the House of the Lord so that from thence then the note is That God doth not presently cast away a Church so as to unchurch it though they may be guilty of many hainous sins Great sins do not ipso facto do not un-church a Church therefore there should be much patience before any do decline from a Church by way of renouncing it It is a high expression of the priviledg of a Church that it is the House of the Lord wheresoever there is any true Church yea though it be very corrupt But you will say What do you mean by a true Church I take it for the present nothing but this Any company of Saints in body to set up what Ordinance of God they know that 's a Church wheresoever it is and here God dwels here God keeps house and it is good keeping house with God He is worse than an Infidel that provides not for his own house certainly God will provide for his own House Moses was faithful in al the House of God that is in all the Church of God What then though thou dwellest in a poor Cottage so be it thou beest a Member of the Church of God if God give thee this blessing to dwell in his own House you are well enough In Psal 26. 8. Lord I have loved the habitation of thy House and the place where thine Honor dwelleth The Church is not only Gods House but the House wherein the Honor of God dwelleth Princes may have some houses where they may retire to for a time but they have some principal Houses to shew their magnificence and glory and such a house is the Church of God unto the Lord all then that are in the Church especially Officers must behave themselves and be faithful in the Church as in the House of God He will come against the House of the Lord. Though we be Gods House yet the enemies may be suffered to come upon us it will not serve us if we transgress the Covenant Joab was pluck'd from the horns of the Altar and so may we be pluck'd even out of the House of God Gods own House is no security to sin and wickedness It follows Because they have transgressed my Covenant God loves to cleer his Justice and to shew what the cause of the evil is that comes upon us he would have it cleerly charged upon our selves that we may not put it off to Gods Decree that we are predestinated to such and such evils but the Lord hath his time to charge all the evils that comes upon sinners upon themselves Thy destruction is of thy self the bond that is between God and his Church it is his Covenant and all the good or evil of a Church depends upon the Covenant and therefore it was the way alwaies of the people of God when they were far declined from God to return unto him by way of renewing Covenant in Psal 25. 10. All the paths of the Lord are mercy and truth to them that keep his Covenant and especially all our good now depends upon the Covenant more than formerly the good of the people of the Jews did because the Lord hath sealed the Covenant now with the blood of Jesus Christ actually which was not so then But for this expression we had it formerly and somewhat was spoken about the opening of the Covenant of the Jews and what kind of Covenant it was but yet not then fully opened and as then I said so still I look at it as a Point that will require a particular Exercise of its self And trespassed against my Law Saith Calvin upon the place further to covince them to shew that it was not through ignorance that they did transgress they could not say Lord what is thy Covenant for saith God I did make it known cleerly in my Law they had it plainly set out in my Law The Heathen can know the mind of God no otherwise but only by looking into the book of the Creature and there the mind of God is written but very darkly they can
see but little of it there I but saith God my people have my Law where my mind is written plainly and they may see it there and know what my Covenant is with them and therefore their sin is so much the greater they have transgressed against my Law The Seventy translate these words They have dealt ungodlily against my Law and the word especially hath reference to the worship of God that is commanded in the Law they have not worshiped me according to my Law for though God looks at every part of his Law yet more especially at that that requires his more immediate worship And in the Hebrew it is they have prevaricated against my Law they have made a shew that they would do what my Law requires but they do quite contrary that 's the propriety of the word in the Hebrew What people is there in the world but will make some shew that they would obey Gods Law no people but say it is fit that they should be obedient to Gods Law what variety of opinions and practices are there among men and yet all will father their opinions and practices upon Gods Law and mark but they do prevaricate in this they pretend one thing but they go quite the contrary way and this is that which God charges his people withal upon which he would send his enemies even an Eagle upon them It follows VER 2. Israel shall cry unto me My God we know thee THE words as they are in the Hebrew are somewhat different from what they are in your books for Israel in your books is in the first place but in the Hebrew it is in the last that is To me they shall cry My God we know thee Israel What difference is this yes the words thus read have more elegancy in them than otherwise and they hint some observations that would hardly be hinted to us as it is in your books as thus If you reade it as it is in your books then it is only a speech of God to them But if you reade it according to the Hebrew they shall cry to me My God we know thee Israel They here seem to put God in mind who they were as if they should say we are Israel who know thee remember we are not strangers to thee They shall cry unto me My God we know thee Israel It 's Israel that cries to thee Oh my God! Or as if they should put God in mind of their Father Israel in whom their confidence was They shall cry to me My God we know thee Israel Oh remember our Father Israel and deal graciously with us for the sake of our Father Israel Just like those in Matth. that would cry We have Abraham to our Father so here this people would cry in their cries in the time of their affliction they would cry to God that they had Israel to their Father we have reference to Israel who did so prevail as a Prince with God and therefore we hope we shall fare the better for Israel Or thus They shall cry to me My God we know thee Israel That is we know thee to be the God of Israel we have known how thy waies have been in former times for the good of thine Israel and Lord remember how thou hast wrought for thine Israel heretofore and work now for us in the same manner thus there is a great deal in this word Israel if you set it in the last place in the verse more than if you set it in the beginning From hence the Notes are these First That in affliction men see their need of God So the Chaldae paraphrase upon this place Alwaies when I bring straights upon them then they pray before me and say Now we see plainly that we have no other God besides thee Oh! redeem us because we are thy people Israel so that 's the meaning Secondly Even Hypocrites and the vilest Wretches that are in the time of their distress will claim interest in God and cry to him even those that have departed most from him will be ready to claim interest in him in their distress What an impudency was it for this people that had so grosly departed from God that had gone so against their light and yet they will come boldly and claim their interest in God in the time of their affliction Truly we see the same spirit in men at this very day the most wicked and vile ungodly man or woman that is yet will be ready in afflictions to claim interest in God My God I appeal to you in this Congregation if one should go from one end of the Congregation and speak particularly to every one and ask but this question Do you hope that God is your God Every one would be ready to say Yes we hope he is This is the impudency of mens hearts that will take liberty to go on in a way of rebellion and fighting against God all their lives and yet in the time of their distress claim interest in God Thirdly That knowledg and acknowledgment of God in an outward formal way is that which Hypocrites think will commend them much to God in time of affliction that by which they shall have favour from Him because they have made some profession of God We know thee as if they should say Lord we were not as others that had forsaken thee we continued Israel still we did not turn to be Heathens It is very hard for mens spirits to be taken off from trusting in formality in outward worship we are all Christians we are not turned Heathens so they shall call to me My God we know thee Israel we continue Israel still Oh! how sweet and comfortable is it then to have a true interest in God in the time of affliction to be able to say in truth Lord we know thee and blessed be thy Name Lord we have known thee we have had experience of thy goodness and faithfulness mercy love and tender compassion towards us we have known thee an infinite al sufficient good thou hast satisfied our souls with thy love the light of thy countenance it hath been the joy of our hearts and blessed be the time that ever we knew thee Oh blessed be the time that ever the Lord made himself known to us we can say Lord we have known thee and therefore now Lord have mercy upon us Oh let us all learn to make more of our interest in God and to labor to know Him more and more that we may have this comfort in our afflictions to be able to say in truth Oh Lord thou art our God and we have known thee If Hypocrites think it to be so great a comfort that they are Israel Oh what is it then to be a true Israelite in whose heart is no guile Fourthly Degenerate children they think to have favour for the sake of their godly parents We have known thee Israel Children should imitate
follow it is accounted by God as we brought the evil on purpose upon our selves Surely they set not up silver and gold on intention to destroy themselves but because destruction doth necessarily follow therefore God accounts it done on purpose in Jer. 7. 18. in Pro. 8. 36. All them that hate me love death Surely no man loves death but when you do cast off the instruction of wisdom you do as mnch as if you should say You love death as here that they might be cut off It follows VER 5. Thy Calf O Samaria hath cast thee off THY Calf O Samariah He calls the Idol a calf by way of contempt But why is it called the Calf of Samaria It was not set up in Samaria There is two Calves only that we reade of and yet here it is call'd the Calf of Samaria The reason is this that Samaria was the chief City and because the Calf was by the power and riches and countenance of the chief City of the Land maintained therefore it is call'd the Calf of Samaria Where that 's corrupted the whol Land wil quickly be corrupted where that stands right it goes well w th the whol Land that 's the reason why the Adversaries seek to corrupt and overthrow our chief Citie As all did depend upon what Samaria did therefore the corruption of false worship is attributed to Samaria it is thy Calf Oh Samaria And therefore if God had not moved the hearts of the People of this City but we had brought Popery in it might have been said it was the Popery of London and whereas on the other side if God please to work their spirits right to go on to the end the children not yet born may have cause to bless this Citie and say This is the Reformation that we may bless London for It hath cast thee off Hath cast thee off from me so some have it But rather as you have it in your books Thy Calf hath cast thee off Whence note That though Idolaters promise to themselves safety and protection by their Idols yet they will leave them at last All you that go on in the waies of sin know that those waies of sin of yours will leave you in the lurch at the last as they say the Devil leaves the Witches when they come to the prison when Judas went to the Scribes and Pharisees in the anguish of his spirit and cast down the money and said I have sinned in that I have betrayed the innocent blood What 's that to us say they see thou to that Therfore the best way is to cast off our sin and wickedness first But God will not do thus God will not cast off his People in the time of trouble and when our unbeleeving hearts do think that God will cast us off in the time of trouble we make God an Idol as if God would do as the Idols did cast us off We may in Gods Cause be brought into straights but God will never cast us off in them when we are ready to think our selves to be utterly forsaken in straights then God may be working the greatest good for us we have a most notable Scripture for that in Isa 49. 13 and 14. verses Sing Oh Heavens and be joyful Oh Earth and break forth into singing Oh Mountains for God hath comforted His People and will have mercy upon His afflicted But mark Zyon said the Lord hath forsaken me They were in a singing condition and God calls the Heavens to sing and the Earth to be joyful and the Mountains to break forth into singing because of so great a work that God was making for His People but Zyon said The Lord hath forsaken me And so it is with particular souls they are ready to say the Lord hath forsaken me but God will not do so Mine anger is kindled against them When wicked men are brought into the greatest straits then Gods wrath is hottest and then also Conscience belks and burns most hot as mens countenances change red and pale sometimes with anger so it is said here that even the countenance of God grow red and pale with His anger against this people Though superstitious men may think that outward pompous worshipping pleases God most yet we see here that it doth stir up the anger of God so that God grows even pale against them with anger How long will it be ere they attain to innocency Mens hearts are stubborn in their own waies they will not be taken off wicked men will be true to their own principles there is a stubborn constancy in evil as well as a gracious constancy in good How long will it be Again secondly God is very patient a long time Then Thirdly Continuence in sin is no excuse but an aggravation of sin to make it grievous to God when God chastises us we are ready to cry How long Lord Will he reretain his anger for ever Know that our continuance in sin is as great a burden to Gods Spirit he cries out when will they be made clean when shall it once be and in Jer. 4. 14. ver Oh Jerusalem wash thine heart from wickedness that thou maiest be saved how long shall thy vain thoughts lodg within thee Ere they attain to innocency The words are He cannot attain that is he is so deeply engaged that he cannot attain to innocency when men are engaged in evil waies they cannot get out Take heed of engagements in that which is evil Secondly If by custom and engagement in evil we have no power to get out this will be no excuse to us In 2 Pet. 2. 14. They have eyes full of adultry and they cannot cease to sin This is the aggravation of sin no excuse A learned man of late hath an excellent Note upon this They cannot bear innocency and indeed according to the Hebrew this may as well be added for explication for in the Hebrew there is nothing else but this They cannot innocency the word attain is not in the Hebrew and it may very well sute with the time wherein Hosea did prophesie and the meaning is this They cannot bear with those who will not joyn with them but will go to Jerusalem to worship and this provokes the Spirit of God against them because they cannot bear those that would seek to free themselves from defilements in the Worship of God there is nothing in the world wherein men cannot less bear one with another than in dissentions about the worship of God and commonly the Nocent party is the most bitter against the Innocent as the Lutherans they were worse in their waies than the Calvinists specially in the point of superstition but they were a great deal more bitter against the Calvinists than the Calvinists were against them it was an expression that Calvin hath Though Luther saith he should call me Devil yet I would honor him as a Servant of Jesus Christ The
of undoing themselves yet they shall not go on in them I will pity them who cannot pity themselves But then it follows in which the greatest difficulty of the verse is And they shall sorrow a little for the burden of the King of Princes This hath more darkness in it and yet upon the searching into it we shall see it cleer and many excellent Truths cleered from it There are these Five Things to be enquired after for the opening of these words First Who is this King of Princes that is here meant Secondly What was this burden of the King of Princes Thirdly Why doth he call this the burden Or rather thirdly thus When was this threat fulfilled that they should sorrow for the burden of the King of Princes Fourthly Why doth he call it the burden of the King of Princes Fiftly What 's meant by sorrowing a little These five things will cleer the text Indeed we cannot see the full meaning of the holy Ghost without understanding somewhat of these five First Who is meant by the King of Princes We are here to understand the King of Assyria because he was a great King whose Nobles were Princes and we find this both by Scripture and likewise by humane Story in 2 King 18. 24. How then wilt thou turn away the face of one Captain of the least of my Masters Servants And in Isa 36. 13. Hear the word of the great King the King of Assyria And how wilt thou turn away the face of the Captains of the least of my Masters Servants His Captains and Nobles were as Princes And so Josephus in his 1. Book 10. Chapter as I remember saith That at the time before Sodoms destruction the Assyrians were Lords of All Asia so that the Assyrian was a great King and here called the King of Princes Thus God suffers his enemies to grow great in the world an Assyrian a dog a wicked wretch under the curse of God and yet is he the great King even the King of Princes as Luther hath such an expression concerning the Empire of Turkie it is saith he but one crum that the great Master of the family doth cast to dogs What are your estates then Certainly though you be never so great in the world what 's any of your estates to the whol Turkish Empire and if that be but a crum that the great Master of the family casts to a dog you should never then bless your selves in the enjoyment of a little of the world But though the Assyrian may be called the King of Princes in regard of his power over some great men yet most properly our Lord Jesus Christ he is the King of Kings and Lord of Lords in Revel 19. 16. and he hath on his Vesture and on his Thigh a name written KING OF KINGS AND LORD OF LORDS Why was it written upon his Vesture and why upon his Thigh Vpon his Vesture That is he will appear openly to be the King of Kings there was a time when Christ seem'd to be as it were a servant under the dominion of Antichrist but now his name shall be upon his Vesture openly and then upon his Thigh that is upon his lower parts his Church Militant it shall have the Kingly power among them for its good so as they shall be above the Nations according to the Prophesie in Isa 60. 13. He will make the place of his feet glorious the Church in their low condition He doth not say he will have the name upon his Crown but upon his Thigh that is upon his lower parts upon his people that were in a low condition he will make the very place of his feet to be glorious even there shall be written The King of Kings and Lord of Lords But Secondly What was this burden This burden was those Taxes that were upon the people whereby they maintained their correspondence with this King of Assyria correspondence with wicked men it is burdensom for the the more they are sought to and yeelded to ordinarily the more burdensom they are and whatsoever they do for you for a while it is indeed to serve their own ends and this they brought upon themselves for they would go to Assyria and they found the Assyrians to be burdensom to them When men will follow their own waies and think to have more ease in their own way than in Gods it is just they should find those waies to be burdensom to them I am perswaded there is not one in this Congregation but hath found the experience of this when you think your waies will bring more ease to you than Gods waies have not you found your waies burdensom But thirdly When was this fulfilled If we would know the meaning of the Prophet we must refer to the History of the Kings and in 2 Kings 15. 19. there you may find when this Prophesie was fulfil'd Phul the King of Assyria came against the Land and Menahem gave Phul a thousand talents of silver that his hand might be with him to confirm the Kingdom in his hand And Menahem exacted the money of Israel even of all the mighty men of wealth of each man fifty sheckles of silver to give to the King of Assyria There was one burden And then in the 29. ver In the daies of Pekah King of Israel came Tigâ—ath-Pileâ—er King of Assyria and took Jion and Abel-Beth maachah and Jauoah and Kedesh and Hazor and Gilead and Galilee all the Land of Nephtalie and carried them captive to Assyria There was a further burden But yet the whol Land was not it was only the other side of Jordan at these two times was this Scripture fulfil'd Fourthly Why doth the holy Ghost say The burden of the King of Princes In speaking of the burden that was upon the people he doth give the Assyrian such an Epithite Why it seems to be a dimunition of their burden rather than any aggravation for he speaks of sorrowing but a little as if it should not be so great a burden as afterwards should be upon them noâ—ing thus That they were burdened a while with Taxations from a great King but they should afterwards come under the power to be at the wils lusts of al kind of base people of the very dregs of people And it is not so great an evil to be under the power of men of rank and quality no not under their oppression as to be under the oppression of many people of people that are of very mean quality and condition the very refuse of a Nation to come to be under their power it 's a great deal worse And by the way this Note it should teach us even those that are of mean breeding and whose lives have been very low in the world of mean condition if they be put into place of any power and Authority to take heed how they behave themselves for their oppression
they should triumph why not though you have gotten the day yet these Wars are Wars that you should not triumph in for by this means the Nation of the Jews is grown weaker and is in more danger to be made a prey to the common enemies and therefore do not you rejoyce as other people might rejoyce in such a Conquest And Indeed such are our Wars and Victories at this day we must not rejoyce in our Conquests as other people not so rejoyce as if French or Spaniards came among us or as if we were in a forreign Nation for our Conquests weakens our own Nation it is the destruction of our Brethren and therefore in this we are not to rejoyce as other people in their conquests Or secondly according to others it doth refer to that time when Menahem made a League w th the Assyrian 2 King 15. 9. for there 's no such way to understand the meaning of the Prophets than the reference to the time that they preached in and that they aim at we reade that Menahem made a League that was the King of the ten Tribes of Israel made a League with the Assyrian that great King that he might be with him to confirm the Kingdom in his hand Now people use when Leagues of passification and association are confirmed between them and others to triumph and rejoyce by outward expressions to manifest their great content in them Oh! now there is a peace made now we shall grow stronger than ever we were and be delivered from many troubles that were heretofore upon us Israel blessed themselves in the Assyrian in that they had got such a rich and mighty Prince to be on their side that now they had made their peace with him they thought they were safe enough now they were secure and contemn'd all threats and derided all that the Prophets should say against them now the Malignants they lift up their heads and insult over them that would say Gods Judgments would follow them if they did not joyn with Gods people in the true Worship of God they sung away care and none thought of any danger in regard of their sin they could not endure to hear of any complaining of any thing that might disturb their jolity and conceipted happiness that they promised to themselves the continuance of But now saith the Lord by the Prophet Rejoyce not wiâ—h joy as other people be not too confident with whom you have made such a sure League for they may prove to be your undoing it may prove to be the instruments of the greatest wrath of God against you that ever you had and indeed he was so the Assyrians that they made their peace withal and joyned in League with and rejoyced much in he proved to be the greatest instrument of wrath that ever the people these ten Tribes had you have made your peace with him and now you rejoyce but you have not made your Peace with God saith the Prophet What good can Passifications can Leagues made with men peace struck with them do so lokng as stil ye go a whoring from your God and break your peace and covenant with him daily Oh rejoyce not therefore For observe Though Leagues and peace made with such as have been enemies are matter of rejoycing but they may likewise be such as we may have little cause to rejoyce in they have the names of peace and union a while but suddenly they may change their names and be call'd a massacre and ruin and destruction to a Nation especially if the foundation of our peace be not laid in reformation and still a people goes a whoring from their God rejoyce in no peace that you can make with any whatsoever so long as you go a whoring from the Lord. That 's the Note from thence if it hath reference to the time when people have been worn out with Wars they are greedy of any kind of peace they care not with whom they make it Oh nothing but peace let us have that and if there be but a peace concluded once upon never such unsafe terms Oh! the Bells must ring and Bonfires must be made This seem'd to be the condition of the people at this time but saith God you are deceived this peace you have made will prove your undoing Rejoyce not therefore as other people for you have gone a whoring from your God But those Observations that we may take from either of these two times from the time that they got conquests over their enemies or secondly from the time of their peace put them both together are such as these First Carnal hearts rejoyce and bless themselves in their outward present prosperity in their Health Strength Friends as if all were wel with them although they be under much guiltiness though there be fearful breaches between God and their souls and how things are between God and them they care not so be it all may be well with them for outward things this is the guize for carnal hearts they are presently upon the merry pin and rejoyce and delight much if so be that thy may have but any prosperity though but for a while if there be no punishment of sin upon them the guilt and polution of sin never troubles them Saith Augustin in his twelfth Tract upon John The joy of the world is nothing else but their wickedness unpunished if God do not punish them presently then they have a great deal of joy And in Amos 6. 4. there you have the discription of the people of Israel more at large for Amos prophesied in the same time that Hosea did They lie upon beds of Ivory and stretch themselves upon their couches and eat the Lambs our of the flock and the Calves out of the midst of the stall that chaunt to the sound of the Viol and invent to themselves instruments of musick like David that drink Wine in bowls and anoint themselves with the chief oyntments but they are not grieved for the afflictions of Joseph Well have not you more reason you afflicted and distressed Saints to rejoyce in God without the world than they have to rejoyce in the world without God shall not all the wrath of God that hangs over the heads of wicked men and all the guilt there is upon them damp their joy when they have but meat and drink and cloath and a little outward prosperity and shall the loss of a few creature comforts such as many Reprobates have to the full damp your joy when you have an interest in all there is in God in Christ in the World in Heaven in Eternity when all this is the matter of your joy what an unreasonable thing is this A second Observation from the words Rejoyce not O Israel When men are jolly and merry they should consider Well but would God have us to rejoyce They were jolly and frolick I but the Prophet comes in the
prosperity because it is a reward of their service to their Idols So the sweetness of our comfort should be in this because they come from God as a reward of our faithfulness Shall Idolaters when they look upon their plenty and attribute it to their Idol gods shall it be so much the sweeter to them let all our comforts be so much the sweeter to us when we look upon them as coming from God as a reward of our faithfulness In Psal 119. 56. saith David This I had because I kept thy Statutes You will say Can we look upon any thing as a reward of our righteousness Free-Grace and the Gospel-reward may stand together God may reward according to our works though not for our works and God is pleased to call it so for the encouragement of his people It is very sweet to those that keep close with God when they prosper outwardly that outward prosperity if it follow our keeping close with God is very sweet as the Cypher when it doth follow the figure it doth ad to the Number though it be nothing in its self But now we come to the second Verse VER 2. The flour and the wine press shall not feed them and the new Wine shall fail in her AS when a Father sees his admonitions not regarded by a stubborn Child he doth withdraw his allowance from him and sometimes you will deal so with your little children as they shall go to bed without their suppers to shew your displeasure against them so God deals here you have had many admonitions now I will withdraw your allowance The flour and the Wine-press He doth not say the Field but the Flour I will let them bring their Corn to the flour and he doth not say the Vine but the Wine-press the Notes are these God often lets wicked men come neer the enjoyment of a mercy and them cuts it off as many times the Saints comes neer afflictions and when they are at the very brink of afflictions then deliverance comes to them Secondly God doth use to strike wicked men in those things that their hearts are most set upon They would have their flour and Wine-press to afford unto them plenty in that thing God strikes them Now observe it whether in Gods waies that are against you God doth not strike you especially in that which your hearts are most set upon if he doth know there 's the finger of God and God would have you take special notice of it The new Wine shall fail The words are in the Hebrew It shall â—e unto them The like word we have in Hab. 3. 17. The labor of the Olive shall fail in the Hebrew shall lie that is it shall not perform what it seems to promise to you We are ready to promise to our selves great matters from the creature or rather think that the creature promises much to us but we shall find all but a lye let us learn to promise nothing to us but from the Word that will never lye Whatsoever you promise to your selves I say let it be grounded upon the Word but if you promise to your selves great matters from any creature you will find a lye in the Conclusion We often lye to God in not answering our good beginnings and it 's just with God that the creature should even lye to us and not accomplish what they seem to promise to us Lastly That which men think to get in a way of sin they shall fail in at last The way of the wicked shall deceive them they shall not find what they expected in the waies of sin The Saints they shall find more than ever they expected from God but the wicked shall find less than that which they expected from the Creature But there is not much difficulty in this Verse therefore we pass it over briefly VER 3. They shall not dwell in the Lords Land BEfore God was to them as a father taking maintainance away from them leaving them to suffer want but here his anger encreases here he puts them out of his house as a Father first he withdraws allowance from his stout Son and when that will not do then he thrusts him out of his house So doth God here The wine-press the flour shall not feed them And not only so saith God but They shall not dwell in the Lords Land I will cast them out of my house cast them out of my Land I will not suffer Ephraim to dwell any longer there First God would make them to know that it was his Land and that they were but Tenants at will and that they did enjoy the Land upon conditions of obedience as appears in Levit. 18. 26. as if he had said you are Tenants and hold the Land by this Tenure we reade in Levit. 25. 23. of an Ordinance that God made there that no Land in Canaan should be sold for ever but only to the yeer of Jubile the richest man that was that bought never so much Land they could not buy it for ever he could not have such a Tenure as runs amongst us To have and to hold for ever But you will say what is the reason it is given in the 23. vers The Land shall not be sold for ever Why For the Land is mine for ye are strangers and sojourners with me I have brought you to the Land and ye are but sojourners with me in my Land God may dispose of all as he pleases It 's a good meditation for us to work upon our hearts thus That we are Gods Stewards the Lord is the great Land-Lord of all the world When you go abroad into the fields now you that are godly you may see more Land than is your own but you cannot see more Land than is your Fathers The Lords Land It may be said of all the Land in the world he that is thy Father is the great Land-Lord of the world howsoever men respect their Land-Lords and are afraid to displease them but how little respect is given to this great Land-Lord of the world The earth is the Lords and the fulness thereof well but though all the world be the Lords Land yet this Land was the Lords Land in a peculiar manner the Land of Canaan it was the Lords Land more peculiarly in many respects First It was a Land that God had espied out for his People In Ezek. 20. 6. as a special place God was over looking all the world where should I have a good Land or Country to set my People and the text saith God had espied it out Secondly It was the Land of Promise therefore the Lords Land in Heb. 11. 9. By faith he sojourned in the Land of Promise as in a strange Country No Land in Scripture is called the Land of Promise but only this Thirdly The Lords Land it was a Land given by Oath in Gen. 24. 7. Fourthly It was a Land
is a Curse that one should sow and another reap it is God that sows and shall the flesh reap now and shall the Devil reap Oh! let not these sweet fruits especially the fruit of enlargement in prayer and the fruit of abilities to do God service in any publick work Oh! take heed that this be not for your selves do not you take in the glory to your selves Oh! but let this fruit be for your beloved at any time when you find your hearts most fruitful graces most fully exercised Oh think thus I will lay up this for my beloved I will lay the experiences of the goodness of God unto me that may â—it me to glorifie God more than heretofore Oh that 's sweet indeed when God comes in with fruit and we lay it up for our beloved God he is to have all our fruit you shall observe in Cant. 8. that Solomon let out his Vinyard and mâ—rk in letting out his Vinyard he must have a thousand pieces of silver and the Husbandmen must have two hundred if God doth afford to us some wages for what we do let not us take the greater part unto our selves let Solomon have the thousand and let us be contented if we may have two hundred but ordinarily we take the greater sum and return the less to God in any fruit but if you observe the 12. verse the difference between Solomons Vinyard and Christs Vinyard Solomon let out his Vinyard But my Vinyard which is mine and there is noted this difference That Jesus Christ he takes the care of his own Vinyard he doth not let it out And therefore if we have any thing we must not have it so much for our wages as free gift for Christ doth not let out his Vinyard as Solomon did but he keeps it and dresses it himself and therfore it is fit that he should have all the fruit In Isa 61. 3. That they might be called trees of Righteousness the Planting of the Lord that he might be glorified Such should the Saints be they should bring forth fruits unto God And in Philip. 1. 11. Being filled with the fruits of Righteousness which are by Jesus Christ unto the glory and praise of God So should the Saints be and all the fruits they bear But Carnal hearts they aim at themselves all that they do they act from a principle within themselves and no further and therefore they cannot go beyond themselves It 's an argument that all thou doest hath a principle not higher than self when thou actest for thy self whereas the principle that the Saints act by it is the principle of Grace that comes from Heaven and therefore it carries unto heaven as the water is carried as high as the Fountain from whence it comes A selvish heart is a narrow heart but a gracious heart is a heart enlarged it enlarges its self to infiniteness and that 's the property of Grace though it cannot be infinite yet it is enlarged to infiniteness Those that work for themselves the truth is they lose themselves in their working and lose all their fruit it is thy worst self that thou aimest at there is a kind of selvishness that we may aim at that is if we can make God to be our own end our happiness as the Saints do no men in the world do more for themselves than the Saints yea but how because they make more of their own good to be in God than themselves and they make themselves to be more in God than in themselves and therefore they have themselves more than any but they have themselves in God and no men looses themselves more than those that seek themselves most He that will lose his life shall save it those that will aim at themselves what is that but a little money and credit and esteem of men Oh poor base vile heart hast thou nothing else but this when as all the Glory that is in God Himself may be thy portion and thy self may be in it that if God Himself be happy thou maiest be happy because God Himself may come to be thy portion and is not that a better self to be emptied into God but therein thou darest not trust God nor thy self to empty thy self into God but certainly that is the way to enjoy thy self Every man cares for his own saith the Apostle but no man for the things of Jesus Christ Oh! this selvishness it is vile at all times but never so vile as at this time for men to look and aim at themselves especially for men that are in publick places now to be selvish is the most abominable and the most foolish thing in the world for Mariners in the time of a calm then they may look to their several Cabins but in the time of a storm then to be painting and making fine their Cabins how do they deserve to be pull'd out by the ears and to be cast into the Sea that shall then be looking to their own Cabins What is your joy more than the joy of others and what are you that you must have ease and content more than others In such times as these are if ever God calls us to be emptied from our selves certainly it is in such times as these are But the main Note is That it 's all one to be an empty Christian and to bring forth fruit to themselves Men think that which they bring forth to themselves is cleer gain but this is an infinite mistake for that which is for thy self is lost and that which is for God is gain'd Professors that are selvish are empty Many of you complain of emptiness and unfruitfulness here 's the reason You are so selvish that prayer is an empty prayer though never so full of words and excellent expressions whose end is self many of the Saints in joyning with such they find their prayers to be such though there be excellent words because they see selvishness men that aim at selvishness they had need be cunning to keep it from being seen let self be seen in a duty though it be never so glorious outwardly yet it is loathsom in the eyes of the very Saints let but a man appear to affected with himself in what he doth with the tone of his voice or carriage or gesture any thing affected we know how abominable it is in the eyes of all And so for Sermons where they are selvish certainly they are empty things and so I might instance in every other thing that men do the fulness of the Spirit in a PRAYER or SERMON or any other Duty it is the seeking to lift up the NAME of the Blessed GOD in the duty that 's the fulness of it many that are of weak parts very poor abilities to exercise themselves yet their hearts being upon God in a duty Oh! there 's a fulness in that duty there 's more in that weak expression
needs have a King God granted to their desires in giving them Saul then afterwards they must have a King again so they had Jeroboam and he must be the King of the ten Tribes Their first King they had it was in Gods wrath and every one of the Kings of Israel was a plague to them what had they done for them All the time they had Judges they were in a better case Israel was in a far better case when they were rul'd by the Government of God And Peter Martyr in his Preface to the Book of Judges observes three things wherein Israel was better when they were under Judges than Kings For first saith he All the time they had Judges they were not let Captive out of their own Country so as afterwards Secondly When ever they were oppressed and God raised them up a Judg he did alwaies prevail so as to deliver them from their oppression before he had done he delivered them from their oppression that 's to be observed in the story of the Judges but their Kings did not so And thirdly We find not any one of their Judges are charged or condemn'd by God for evil that they were evil Judges among them as the Kings are such a one did evil in the sight of the Lord and such a one did evil and every one of the Kings of Israel did so God doth not charge the Judges so it was otherwise therefore with them after they had Kings And the truth is that Christ hath been but little beholding to I may say almost to most of our Kings yea little beholding to most of the Kings that have lived upon the earth and he hath taketh as little care of the greater part of them As they have taken little care of his Honor so he hath taken little care of the Greater part of them of all the Roman Emperors that were declared by the Senate in Number sixty three Historians agree that there was but six of al them that had such protection from God as to die a natural death but six of three score and three there were twenty nine of the Emperors that did not reign above twenty five years and od months yea there were twelve of them that did reign but three yeers and od months see what havock was made of them they regarded not the Honor of Jesus Christ but were enemies unto him and he regarded as little their safety What then should a King do to us From hence the Notes are these First When God forsakes a People there 's nothing can do them good For they did most dote upon a King that should do them good and help them When God forsakes a People nothing then can do them good Psalm 127. at the begining Except the Lord build the house c. Secondly It 's just with God to make those things unuseful to men which they sinfully dote upon and put their confidence in They sinfully doted upon Kings and put their confidence in them God doth now justly make the power of Kings unuseful to them What shall a King do to us If we dote upon them it 's just with God to make them unuseful to us Or if we dote upon our Credit and Names and so upon Kings and Princes If men expect preferment from them it 's just with God to blast all their hopes that they should be forced to say Now I see God fights against him as wel as against me Thus the people spake in respect of their Kings This Scripture may well be a Comment upon that Text we have in Psalm 146. 3. Put not your trust in Princes c. Do not put your trust in Princes have no confidence in them If you put your trust in them they wil be unuseful to you And Chrysostom upon that very Psalm hath this Note Whereas they would say Oh! he is a Prince Saith Chrysostom Let me tell you that which you perhaps will wonder at Because he is a Prince therefore put not your trust in him saith Chrysostom And he gives this reason Because saith he who is in a more unsafe condition than they Are not they fain to have their Guards go about them to protect them They in times of peace when they are in a City that is ruled by good Laws yet they are fain to have the Instruments of War round about them to protect them and therefore put not your confidence in them because they are Princes but then in the Psalm they are call'd to put their confidence in the Lord who made Heaven and Earth the Sea and all that therein is which keepeth truth for ever Alas you may put confidence in Princes but they will not keep truth they wil make fair promises to you that you shall have some great matters by them but they use you for to serve their own turns but put your trust in the Lord and the Lord shall reign for ever as it is in the 10. verse Kings do not reign for ever they are the children of men the breath is in their Nostrils but the Lord shall reign for ever And again thirdly What shall a King do for us How great an evil is it to a people then whose complaints are what doth a King not do against us Musculus upon the forenamed Psalm those that reade his Coment shall find that Note in it saith he You are not to put your trust in Princes that are the children of men they are but men yea but what shall we say to those that are cruel oporessors that are rather like Tygers and such kind of wild beasts among men that seem not to be children of men how shall we put our trust in them Oh! it 's a sad condition indeed that a people is in when they have this cause to complain when they shall have cause to cry out and complain Oh how how doth he run from place to place plundering spoiling breaking tearing destroying wheresoever he comes That people is in a sad condition what shall he do for us Nay what doth he not do against us continually and all this because we have not feared the Lord. That 's the third Note The fourth is And what shall a King do to us See here the alteration of the spirits of these men towards their King King not long ago they put their confidence in their King and gloried in their King and now what shall a King do to us Hence the Note is God can soon make a great change in the hearts of people in reference to their Kings that even those that did dote and admire him and own no other God but their King shall even turn their hearts and say What can a King do for us the least turn of God upon the hearts of people will make such a change as this is Again here observe The difference between the blessed estate of Gods People and the wretched estate of wicked
be Righteousness Equity and Justice as it 's expected behold instead of this there spings up a crop of Oppression Vnrighteousness and Injustice that is bitter as Hemlock I rather think that this must be the meaning because I find that in divers Scriptures Injustice is compared to bitter things yea to Hemlock its self in Amos 5. 7. Ye turn Judgment to Wormwood and leave off Righteousness in the Earth And in Amos 6. 12. Shall Horses run upon the Rock will one plow there with Oxen I will not stand to open the former text but you see the Scripture charges the people by this expression of sinning against Judgment and Righteousness that they turned it to Hemlock Now I find three things especially recorded of this herb First It is a very venimous herb therefore I find Pliny records of it in his 25. Book 13. Chap. of Natural History that the Athenians did use to give this to malefactors that were condemn'd to die to execute them withal And Socrates that was so wise a man among them yet he because he did not yield to their gods but spake against their false gods therefore they judged him to die and he must drink a potion of Hemlock and so died And Secondly I find the same Author saith of it that the leaves are somewhat like to Coriander but that they be more tender and a strong stinking smel they have with them and the seeds like to Annis And so Justice seems to have a very fair pretence sometimes and may seem to do things that are very good under very fair pretences men are very injust the leaves when they come up one would think there should be such a fine fruit one would think to have Coriander or Annis but the truth is it comes to Hemlock at last And then the third thing is that which Hierom reports of it and it is in his Comment upon my text he saith that Hemlock grows up very stiff and full of joynts and at the joynts he saith it puts forth a stalk and that doth not only sprout upwards and bear fruit but downwards to have a root he saith that every branch If it hath but a joynt in it will serve instead of a seed yea every sprig of it will serve instead of seed yea he saith if any pieces falls to the ground It wil grow up and so grow up as that it will be very hard to rid the ground of it And truly thus it doth resemble Injustice if it be let alone but a little Oh how it multiplies one to another and spreads through the whol Land quickly And Pliny doth observe many other things too he saith that the root of it is hollow and that 's unfit for any use at all and so are the hearts of those that are injust hollow hearts and unfit for any thing And also he saith that the leaves are fit for swellings and against sore eyes And God doth turn even the injustice that is many times among a people to be medicines to his people against their swellings and to open their sore eyes And he saith That if Hemlock be drank in Wine it will certainly kill a man and there is no remedy So if men shall be Injust and take delight in it and take pleasure in it and scorn and contemn at those that they can oppress by Injustice those men are in a desperate condition indeed And then lastly he doth observe by this Herb that it kils by cold those that takes the leaves or seeds if they get the mastery of any they shall feel themselves begin to was cold in their inward parts and so die inwardly Oh! how many who have been very hot and zealous yet having gotten power into their hands they have unrighteously used their power they have grown cold in what they were formerly zealous in and still they grow colder and colder and thus their unrighteousness is like to prove to be their death In the furrows of the field Calvin puts this Question Why doth he not say it springs up in the field but in the furrows of the field And he gives this Answer to it Where there are furrows in the field there hath the plow come that hath broken up the field and it is to prepare for good seed when the field is laid in furrows and it 's less tollerable for Hemlock to spring up there than in the field that is not plowed or in other places But when a field is plowed and prepared for seed and one would hope to have much advantage by his field to have much Justice and Righteousness in a Country when we see there hath been great works of God to cast out those that were injust before and the expectation of all the people is that certainly now there will be nothing but Righteousness and Judgment but instead of that comes up Injustice and Oppression as Hemlock it springeth up in such a field that is so prepared for Justice Oh! this is that which is a sore evil that the Lord is so provoked against and so complains of that Judgment springeth up as Hemlock in the furrows of the field Thus Judgment springeth up as Hemlock in the furrows of the field What the meaning of Hemlock in the furrows of the field is you have heard already From whence the Note is this That People is in a sad condition and it is a sign the Lord hath forsaken them that they are neer ruin when those places where there is most likelihood of Justice and Equity that there should be Injustice and Oppression Oppression and Injustice in places where God expects Righteousness and Equity is a sad Omen a forerunner of great evil to places It 's Gods complaint in Isa 5. Just before he threatned the utter spoiling of his Vinyard he gives this reason I saith he looked that it should bring forth Grapes and behold it brought forth wild Grapes and he mentions among the wild Grapes Injustice there it 's call'd wild Grapes as Hemlock here for both are very sowr and bitter before the Lord Injustice in places from whence Justice may be expected is by the Lord accounted a most fearful a ruining sin In Amos 5. 12. I know saith the Lord your manifold transgressions and your mighty sins Now the word that is translated mighty sins it is in the Hebrew your Boney sins because the strength of a man it is in his bones and therefore he calls the strength of that sin boney it is a very strong sin it cannot easily be resisted your sins have great bones in them saith he and what are they You afflict the Just you take a Bribe that you may turn away the poor in the gate from their right that 's their great and their mighty sins In Jer. 22. 15. Did not thy Father do Judgment and Justice and then it was well with him He judged the Cause of
he was so terrified in apprehension of the wrath of the Lamb that Christ did appear against him that he drank poyson and kild himself And Maximian ended his life with a haltar and hanged himself Galerius died of a most noisom and filthy disease Maximinus that he might prevent his death he likewise murdered himself And so Maxentius ran into the bottom of Tiberis to hide himself there And thus they did seek by several waies to hide themselves from the sight of the Lamb by violent deaths I suppose all of you do understand cleerly that it is meant an expression of great anguish and desperation but yet that we may see why the holy Ghost makes use of this expression rather than others and to find out the reason of it you must know that the expression doth arise from hence the Land of Canaan where the Prophet here Prophesies it was a Land full of Mountains and Hills and these Mountains were stony and rocky many of them and they were wont therefore to dig places in the mountains that were stony and rocky for safety in case they should be in any great danger to dig such holes that they may run into and that by their narrow passage they might be able to keep out an enemy from them and therefore I remember I find in Josephus 14. Book of Antiquities 27. Chap. and so his Book of the Jewish Wars the 1. Book and 12. Chap. he saith That those that were Theeves and Robbers they would make use of such Caves and Dens in the Mountains and Hills and now to these the Scripture doth allude and by this you may be helped to understand divers places of Scripture in Isa 2. 19. And they shall go into the holes of the Rocks and into the caves of the Earth for fear of the Lord and for the glory of his Majesty when he arises to shake terribly the Earth They should go then into the holes of the Rocks and caves of the Earth for they were wont to use such things there much And so that Scripture in Psal 11. 1. In the Lord put I my trust how say ye to my soul Flee as a bird to your Mountain In times of danger they were wont to flee to those Mountains And so in Psal 121. 1. I will lift up mine eyes unto the Hills from whence cometh my help not only to the Temple but to the Hills because in time of danger they were wont to think of the Hills But saith David I lift up my heart to God and that shall be to me instead of an hundred holes in Hills And in Psal 36. 6. Thy Righteousness is like the great Mountains It 's not only because the Mountains stand steadily and strongly but because the Mountains were places of refuge and shelter So the Saints have refuge in the faithfulness of God as they did run to the holes in the Mountains and therefore God is call'd a strong Rock that the Righteous run to why not only because a Rock is strong and cannot be removed yea but what safety is there Suppose a man run to the Rock cannot the enemies follow him and take him in the Rock Therefore it is not only meant when it is said God is as a Rock not only because the faithfulness of God is steady as a Rock but because they had caves and holes in the Rocks that they were wont to run to in time of danger therefore God is call'd a Rock And so The strength of the Hills is his also in Psal 95. 4. These Scriptures we may understand by this by understanding the manner what they were wont to do in their Mountains In Psal 94. 22. But the Lord is my defence and my God is the Rock of my refuge But yet further that we may understand the meaning of this expression Because when in times of danger they ran to the Mountains and to the Rocks and Holes into their Caves they considered when they were there Oh! the enemy if he should come upon us how sad would our condition be Oh! that rather this Mountain that is now over us I would rather that it should sink down and fall upon me than the enemy should take me and this Hill that I am got into a hole of for my refuge it were well if this should sink down and press me to nothing This I take to be the meaning of this Phrase the rise of it they despised the Mountain of God the going up to his Mountain but now they would be glad to have so much use of these Mountains that they might crush them in pieces From thence there are these Notes First Oh! the Alteration that God can make in Cities and Kingdoms They who were proud and scornful ere while are now so distressed as would think themselves happy to be crush'd by Mountains and Hills Secondly Hence we may learn how great is the misery of falling into the hands of our enemies for that 's the meaning when the Assyrians should come against them and they were besieged for three years together they knew how savigely the Enemies had used others in the Country so that they desired to die under the Mountains rather than to fal into their hands the great misery there is in falling into the hands of Enemies And I remember Josephus in one of the forenamed places gives us a notable story of this he tels us of some that did run into the Mountains and Holes for safety and Herod he pursued them and among others there was an old man and he had seven Children and his Wife with him but rather than he would fal into Herods hands he call'd his Children one by one unto the mouth of the Cave that he had made in the Mountain and when one came he kil'd that before the Enemy and he cal'd another and kill'd him and so he did till he had killed all the seven and killed them Himself and afterwards his Wife and when he had cast their dead bodies down the Rock he threw himself down head-long after them and so he slew himself and all this rather than he would fall into the hands of his Enemies Certainly there is wonderful misery Some of you perhaps have seen or felt somewhat but that that you have felt and seen hath been nothing to what was like to be had the Enemies gotten full power He was fain to deal fairly to get people to himself but cruelty doth break out now and then and by that you may see what should have been generally if the Lord should deliver you into the power of the Enemy Let us bless God then that we are delivered from that that we have no such cause to cry out to the Mountains to cover us and the Hills to fall upon us Thirdly The wrath of God Oh! how dreadful is it there is nothing so fearful as the wrath of God One would think that that which
time to seek the Lord It is mercy that there is any time at al to seek the Lord. It might have been past time with you for seeking the Lord God might have forc'd his honor from you in another way have fech't out his glory from you in your eternal ruin Oh! 't is mercy that God will be sought of you and therefore plow up your fallow ground and sow in Righteousness for it is time to seek the Lord. Oh! you that are the oldest and wickedest and yet live still Oh! remember this Scripture yet you have time to seek the Lord It is mercy that you have any time to seek the Lord If you did but understand what this mercy were ye would fal down with your faces upon the ground and bless the Lord that you have yet time to seek him What do you think those damned creatures in Hell would now give if it might be said of them That they have time to seek the Lord if they might have but one hour more to seek the Lord with any hope to obtain mercy from him What you are now they were not long since Oh! do you fear and tremble lest if you not seeking the Lord you ere long be as now they are that it shall be said of you Time is gon time to seek the Lord is past I will not now be sought of you Seek the Lord while he may be found and call upon him while he is near It was a speech once of a woman in terror of Conscience when divers came to her it was in Cambridge divers Ministers and others coming to her in way of comforting of her she looks with a gastly countenance upon them and gives them only this Answer Call time again If you can call time again than there may be hope for me but time is gone Oh! that we had hearts to prize our time to seek the Lord therefore while he may be found And when thou goest home fall down upon thy face before the Lord and bless him that yet it is time to seek the Lord. It is time for the publick through Gods mercy it is time yet for us to seek the Lord. It might have been past time and who almost that did desire to know any thing of Gods mind for seven or eight yeers ago or more but did think that Englands time was even gone of seeking God But the Lord hath been pleased to lengthen out our time to seek Him and this we should prize and make use of Secondly It is high time to seek the Lord. For first God hath been long time patient towards you He hath been long suffering there is a time that the Lord saith He will be weary with forbearing and therefore the Lord having suffered so long it is high time for you to seek him for you to look about you lest the Lord should say That he would be weary in forbearing and forbear no more It is fit you should seek the Lord at all times but now it is high time when God hath been so long suffering towards you how do you know but that the time for the end of patience is at an end And that is the second consideration God hath been long patient And 2. Mercy it is even going for Judgments are now threatned by the Prophet as if the Prophet should say if ever you will seek him seek him now God is going and Judgments are at hand and therefore it is high time for you to seek the Lord. As a Prisoner when he is at the Bar he is pleading a great while when the Judg is at the Bench but if he sees the Judges ready to rise off the Bench and if they be gone then he is gone and undone for ever then he lifts up his voice and cries out Mercy mercy So it is high time to seek the Lord high time Mercy is going Judgment is at hand God as the Judg is going off the Bench now cry crie out for your lives or you are undone for ever Oh! this may well be applied to us both in the general and in the particular it is high time God hath shewn himself to be going and departing from us only there hath a company of his Saints been crying and as the Lord hath been going from us yet they have lifted up their voice and cried to the Lord so yet he grants us time And then thirdly It is an acceptable time because now God calls upon you and he holds forth the Scepter of his Grace towards you therefore it is now acceptable to seek God seek him now and he will be found 2 Cor. 6. Now is the accepted time the day of salvation while you do enjoy the means of Grace while God is offering mercy in the Gospel it is the accepted time therefore now is the time to seek the Lord The misery of man is great upon him for not knowing his time in Eccles 8. 6. There the wise man saith There is a time for all things but therefore is the misery of man great because he knoweth not his time Oh! 't is true in this regard we know not our time and therefore is our misery great upon us O that thou hadest known at least in this thy day those things that concern thy peace missing of time is a dangerous thing That may be done at one time with ease that cannot be done at another time with all the labor that possibly may be Thou canst not tell what may depend upon one day upon one minute perhaps even eternity may depend upon this moment upon this day A man goes abroad from his family and gets into company perhaps into an Ale-house or Tavern to drink and there spends the day in wickedness thou doest not know but upon that time the day of thy eternitie may depend it may be cast upon that day as Saul was cast upon that act of his saith Samuel to him The Lord had thought to have established thy Kingdom but now he will not so God may say Well notwithstanding all thy former sins I would have been content to have past by them if thou hadest sought me upon this day The consideration of this would make us take heed how we spend our time how one spends any day in ones life A Marriner may do that at one time that he cannot possibly do at another He hath a gale of wind and now he may quickly get over Sea but if he staies till another time if he would give his heart blood to get over he cannot and so sometimes thou hast such gales of the Spirit of God as may do good to thy soul for ever take heed thou doest not lose them if thou losest them thou maiest be undone for ever Oh! 't is fit to wait upon God for our time and if God gives us time take heed we do not trifle and say we shall have time hereafter therefore in Phil. 2. 12.
over as you heard before as the King of Israel is compared to the foam so he is here compared to the morning Now my brethren to close this Chapter Oh! what alteration of things God is able to make in a morning They it may be the day before and over night were jolly and merry and blest themselves in their way they had confidence in their way and multitude of their mighty men but in a morning all is spoiled God can make mighty alterations in a Kingdom in a morning and in Cities and Families and particular Persons mighty alterations in a morning My Brethren Who knows what a day may bring forth who knows what a morning may bring forth Ezek. 7. 5 6 7. Thus saith the Lord God An evil an only evil behold is come An end is come the end is come it watches for thee behold it is come The Morning is come unto thee O thou that dwellest in the Land the time is come the day of trouble is near As if God should say Al this while that thou hast bin in the act of the pride of thy heart and vanity of thy spirit I did determin that such a morning such an evil should come and it 's come it is come it is come saith God Again again and again the morning is come O! think when you lie down at night think what thou hast done this day do not dare to lie down but first make thy peace with God thou knowest not what may be in the morning and when thou risest up in the morning look up to God and seek blessing and mercy from the Lord for though thine eyes be opened and thou come to see the morning light yet before the morning be quite gone thou knowest not what may befal thee and therefore seek to make thy peace with God both in the night and in the morning for great changes may come to thee both in the night and in the morning that thou never thoughtest of in all thy life And thus through Gods blessing we have finished the Tenth Chapter FINIS An Alphabetical TABLE of the Eighth Ninth and Tenth Chapters of the Prophesie of HOSEA Page A Acceptance NO acceptance but by Jesus Christ 74 Admonition Admonition to Saints 59 Admonition to England 66 Admonitions both to Popish and Godly Wives 219 Admonition to those that sin wilfully 425 Affliction In Affliction men see their need of God 9 Affliction teacheth men and what it teacheth them 189 In Affliction God is dreadful 335 Age Every age ads to Idolatry 81 Aggravate The sins of parents aggravate the sins of the children 209 Agreement All Government comes by Agreement 17 Altars Why there were no steps on Altars nor tools lifted up upon them 70 The Altar of Insence explained 71 Why there was but one Altar 74 The Altar typified out Christs sacrifice 74 Why it was sin to errect Altars 76 Altars and Images to be removed by Saints 327 See Christ Service-book Alphonsus The diligence of Alphonsus King of Aragon in searching the Scripture 101 Allegory A fit Allegory of a good Preacher 288 Alteration God can make a speedy alteration in Cities 413 Ambition We should have an holy ambition in Religion 82 Ancestors There is more expected of us then of our Ancestors and why 82 Antinomians Antinomians confuted 100 Antinomians reproved 114 Antiquity Antiquity is no rule for Religion 86 Apis What manner of Idol the Egyptian Apis was 29 Apes An Apes tooth worshiped in the Indies 388 Application Application to the Court 365 Argument There is no argument for the holiness of a Church 130 Arms see Religion Assyrian Why the Asâ—yrian Army was called an Eagle 4 Authority Compulsion of Authority is no excuse for sin 283 B Backsliding Backsliding is dangerous 13 Bare Necks The evil of Bare Necks 433 Bassil A custom at Bassil 34 Black Patches The evil of Black Patches 433 Brethren Brethren admonished 207 Beleevers The happy state of Beleevers shewed 159 Breeding see Men Burden see Kingdom C Calf The Calf of Samaria why it was so called 25 Caution see Kings Canaan Canaan was the Lords Land in an especial manner and why 157 Cause The Cause of God prospers at last alwaies 206 Children Children should beseech their parents to repent 260 See Parents and Mothers Christ Christ is our Altar in the time of the Gospel 72 Christ is little beholding to most Kings 337 Chemarims What the word Chemarim signifieth and its diverse acceptations 388 Christian Good Christians depend upon the Covenant they have made 7 It is a very dangerous thing for Christians to be without Ordinances 54 Christians should not endure wickednesse in their families 273 Why Christians complain of emptiness 317 A Christian Principle 320 Church God doth not cast off his Church though guilty of many sins 5 Church Officers are to be chosen with great care 18 It is dangerous for the Church to mix with the world 47 The Church is Gods pallace 128 The Church is compared to a Vine and why 300 See National and Vine Christmass Why Christmass was wont to be so zealously kept 118 Cleaness God regards not outward cleaness where there is inward uncleaness 161 Commandement The second Commandement expounded 78 The second Commandement illustrated 258 Comfort see Grace Commanders see Villany Compulsion see Authority Communion To neglect the communion of Saints is dangerous 298 Controversie The Controversie between us and the Papists 78 Confidence see Fear Consideration A dreadful consideration 416 Consideration for men of quality 440 Custom Custom is no rule for Gods worship 186 Continue We must continue seeking God and why 482 Covetous see Idolaters Covenant Breach of Covenant is punished by the sword 365 In what cases men may be false in a Covenant made 366 Counsels Mens own counsels oft deceive them 397 What ought to be avoided in our counsels 398 What ought to be attended in our counsels 399 Creature Better the Creature perish than be abused 412 Crown see Princes Crosness The crosness of mens spirits in England 279 Crucifying Why crucifying was so hateful to the Romans 〈◊〉 Curse A dreadful curse lies upon the Jews to this day 298 Cyprian Cyprian's Prayer at his Martyrdom 454 D Dead Dead bodies why they defiled 166 Death Some wicked men put a good face upon the matter even at death 177 Delight see God Deering Deerings speech in his Sermon before Queen ELIZABETH 278 Depart When God begins to depart we should cry mightily 253 Despairing The sad speech of a despairing woman 473 Destruction Destruction is the fruit of not hearing the Word 293 Devil A sinner is a creature the Devil empties his excrements into 49 Diffidence The vileness of diffidence in God 50 Distance see Time Displeasure see God Distress see Hypocrites Divine The speech of a German Divine at his death 189 Divinity Man cannot put Divinity upon a creature 31 Dove Why God accepts not the Eagle but the Dove 4 Duty Good Duties being
word here that is translated Innocency signifies cleanness false worship whatsoever holines may seem to be in it yet they are not clean but Gods Worship is clean the fear of the Lord is clean it is such wickednes as if God should say You are never like to wash off the guilt of it as long as you live it is not so easie to get off the guilt of superstitious worship as men are aware of we cannot but acknowledg to our own shame that we have sullied our selves w th superstition formerly we had need wash and rinse our hearts again and again and be willing to lie abroad a frosting whol nights that we might be clensed from the filth that we heretofore have defiled our selves withal yea we should not think much nor mervail though the fire of Gods wrath comes out against us and burn hot and long if it may be but to purge us and not destroy us it is well for it is not easie to be clensed from superstition it is only the blood of the immaculate Lamb that is able to clense it this filth it sticks very fast And so much for the fifth verse VER 6. For from Israel was it also the workman made it therefore it is not God but the Calf of Samaria shall be broken in pieces THE Prophet proceeds in his conviction of Israels sin with the threats of God against it For from Israel was it That is Their Idolatry was from themselves It was hard to get them off from their Idolatrous worship for it was from themselves Other people worshiped Idolatrous Images as being deceived either made to beleeve that they came from their gods as that wise Town-Cleark of Ephesus in his grave sage speech Acts 19. 35. saith their Image came down from Jupiter or else they were such as were brought from the Temples of other People whose Original they knew not But saith God My People are more sottish than any for from Israel themselves doth come these their Images that they do worship they have set them up themselves they know that the other day they were but pieces of wood overlaid with Gold and Silver for their Calves they were such kind of Idols as Israel invented themselves they were not the same as some think with the Egyptian Apis that Idol for that was bigger it was rather a Bullock and it was a live one and with several spots and divers things wherein it differed from the Calves that Israel worshiped so that the Calves of Israels worship it was their own invention Hence there is these Notes First That none are so sottish in wicked waies as Apostates Israel was more sottish than any people And Secondly To be devisers and inventors of evil and especially of any thing in the Worship of God of false worship it is a great aggravation of ones sin Those that are the first inventers and devisers of wickedness and especially of any false worship they are most wicked and abominable before God It was from themselves Thirdly What comes from our selves we will stick much to in the Worship of God For this is given as a reason why they could not be brought off from that false worship It was from themselves And hereby men shew that they honor their own Fancies and own Wills above the Will of God and the Mind of God We will a great deal more easily part with the Worship of God that comes from God than with Worship that comes from our selves For from Israel was it also There is somewhat in that likewise that is As formerly in the wilderness they set up a Calf so here again from Israel also Former examples of Gods wrath against their progenitors will not deter them they follow stil the guize of their Ancestors in false worship No sin is more haereditarie than Idolatry Hence the second Commandement only threatens to visit the sins of the Fathers upon the Children because Idolatry is so haereditary From Israel also The workman made it therefore it is not God There are Two Arguments why their Calf was not God First From the workman that made it Secondly Because it should be taken in pieces It 's the greatest folly to look upon that which hath its excellency from our selves to be superior above us and that in the highest degree To forsake that God that made us and to make that to be a God unto us that we have made our selves The Father looks upon his Child as inferior to him because he was the instrument of his being and so he may well If any man have maintainance by one or is raised by him he expect that he should be serviceable to him Only Idolatry makes men go against the very principles of reason They made it and yet they accounted it their god And an especial Note from hemce it That man by any work of his own cannot put a Divinity upon a creature They made it therefore it is not God Man by any work that he can do cannot put Divinity upon a creature no he cannot so much as put holiness into a creature all the workmanship of man by his consecratien or any thing that he can do cannot make stones and mortar to be holy so as now it should be a sin to use them to any common use man takes too much upon him to think to raise the creature so near to a Divinity he cannot by any work of his put any Religious respect on any creature so as that God shall be neerer to him or he neerer to God than in any other place Whatsoever is of mans work in Gods Worship it perishes in the use of it surely then mans creation cannot be God The work man made it therefore it is not God Indeed there is a creation of man that the Scripture speaks of that is called God but not truly not God really rather a Metaphorical God that creature that the Scripture speaks of in 1. Pet. 2. 13. he cals their Kings and Governors mans creation man made them and you know the Scripture calls Governors Gods I have said you are Gods I but it is said they die like men this text will shew it if man made them they cannot be Gods And the former Scripture tells us that Kings and Governors are mans creation In your books it 's translated mans Ordinance but it is in the Greek mans Creation man made them and therefore they are not Gods therefore we must not give them the honor of a God to subject our consciences unto them no neither are we bound to subject our outward estates and liberties and lives to their humors and lusts meerly to their own wills for this is proper to God to subject all to his will meerly because it is his will but seeing man made them they are not truly God and therefore they must not have the honor that is due to God If all the Art and Skill Power and
do others rejoyce scorn at the threats of God So Ephraim had mixt himself amongst the Nations and so did scorn at what was said by the Prophet Do not rejoyce prophanely do not rejoyce slightly vainely do not rejoyce presumptuously promising to your selves continuance in your prosperity But that which I think is especially aim'd at is this Rejoyce not as other people for you have not such cause to rejoyce as other people Why Israel Though you be Israel yet there is not so much cause for you to rejoyce as other Nations have Israel the ten Tribes prides themselves in their Priviledges above other people they despised all people in comparison of themselves But now God tels them that their sins had brought them into a worse condition than other people were in and they must not rejoyce so much as they And from thence this profitable Note may be raised Many who look upon others as mean and low with scorn and contempt in comparison of themselves yet even these may be in a worse estate than those are whom they look upon so much beneath them For instance It may be you may be a man of parts and of esteem and a man employed in high employments for Church and Common-wealth Another is in a mean low condition is of little use a weak-parted man and yet that guilt may be upon you that you have not such cause to rejoyce as this poor man hath which you so contemn as one laid by and not worth any thing It may be you have excellent gifts in Prayer and are an eminent professor another man or woman is no body in your eyes they are no professors at all I but if all were known you have not cause to rejoyce as they have that you contemn Secondly Rejoyce not as other people Although we enjoy the same blessings that others do yet we have not alwaies the same cause to rejoyce as others have though we enjoy the same blessings I say it may be others have more cause to rejoyce in a little than we have to rejoyce in abundance Do not say in your hearts Others are merry and chearful Why should not I be so too I have as good an estate as such a one hath as fair a dwelling as he hath as comly children as he hath why should not I be merry But it may be ther 's not that breach between God such a one as between God thee it may be there is not so much guilt upon the spirits of such men as upon thy spirit therefore thou must not rejoyce as they do though thou hast the same outward blessings that such and such have yet it doth not follow that thou shouldest rejoye as such do you have cause rather to have your thoughts work thus such and such men are chearful indeed yea they may for they have not provoked God as I have done I am conscious of those sins that I beleeve they are free from A man that hath a sore disease about him in his body when he sees others that are merry he thinks with himself yea indeed you may be merry but if you felt that that I do you would have little cause to be merry The third Note is this Rejoyce not as others When men have brought misery upon themselves this is one great argument of their misery That they shall see others rejoycing but all matter of joy shall be taken from themselves It 's not for them to rejoyce as others do that which is the cause of the rejoycing to others you have had and abused it you have abused those mercies of God and now you must not rejoyce as other people do That place is very notable for this in Luke 13. 28. There shall be weeping and gnashing of teeth When ye shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God and you your selves thrust out This is the aggravation of our misery to see others in happiness and in a rejoycing condition and you your selves cast out you must not rejoice as others do As if a man were cast into a dungeon neer the street and there should be a day of triumph and feastivitie and jolitie there should be much rejoycing musick and bravery without in the Citie and he lying in a dark dungeon and hears the jolitie of the Citie this would be a great aggravation to his misery yes would he think such that have their liberty may rejoyce but I must not rejoyce as they do and this will be the aggravation of the misery of the damned hereafter when they shall see Abraham Isaac and Jacob and all the Prophets in the Kingdom of God and themselves cast out it may be the Father shall see his Child in the Kingdom of God and himself in Hell being cast out they shal rejoice eternally when I must be in everlasting torments The reason follows Rejoyce not as other people for thou hast gone a whoring from thy God The ground of joy or sorrow is the terms that are between God and us sin hath an evil in it to damp all our joy if we would have joy in any thing let us take heed of defiling it by sin of all sins the sin of forsaking God forsaking or corrupting Gods Worship that 's such an evil as is enough to take away the joy of a Nation whatsoever a Nation hath if it hath forsaken God in matter of worship it hath little cause of joy though we should have peace and outward prosperitie yet if there be not making up of our peace for our going a whoring from God let there be all the peace that can be made yet we have little cause to rejoice in it but a people retaining the true Worship of God whatsoever it be in other respects that people hath cause to rejoice Yea and as a whol Nation so any particular soul particular men or women Christians that live in a Nation if their consciences can tell them that they have not complied with the times and gone a whoring from God in waies of false worship as others have done they have cause to rejoyce whatsoever befals a Nation whereas the others that have had complying spirits though the Nation should prosper never so much yet they have little cause to rejoyce in that joy let us therefore be solicitous about nothing so much as about the true Worship of God Yea but this people might say Suppose we have some corruptions in the Worship of God yet we do retain more than other Nations do Nay saith God you have gone a whoring and so you are more guilty than other Nations From whence the Notes are First That which we may think a little matter in corrupting Gods Worship God may call it a going a whoring from Him it 's true might they say we may fail in some Circumstances we go not up to Jerusalem to worship but still we worship the true
God and we observe the Law of Moses No saith the Lord You have gone a whoring from Me. I but still Why may not we rejoyce as other people to be sure we are not worse Idolaters than they therefore though we may not rejoyce more than others yet why not as others they make Idols to be their gods there is nothing so vile among us as among the Nations about us From whence therefore the Observation is this that God charges them more than others First That a people may be free from the gross evils that there are in other people and may have many good things that other people have not and yet may be in a worse condition than other people You will say How can this be Thus There may be some sins that they have among them that may have greater aggravations than any sins that other people have that may make their condition all things considered worse We here in this Land have much rejoyced heretofore in this that we have had the Doctrine of Religion so pure among us as no people more and certainly except it hath been through some few that of late daies have sought to corrupt it certainly that must be said that the Doctrine hath been kept very pure as the main things of Religion and in some things we have gone beyond other reformed Churches as in the point of the Sabbath a great deal beyond them and so there hath been here in England for Family Duties never had God more honor from any people in the world than he hath had from us in many respects but yet for all this it seems by Gods dealings with us at this day that God is more provoked with us than with other people and the truth is take these one or two things and I think that no people upon the face of the earth can paralel our guilt not only no people that are now but never any people since the world began as that bitterness of spirit in the hatred of the power of godliness and the opposing of it and persecuting of it never was any people so guilty as we have been in other reformed Churches men may be as forward and zealous as they will and they are not persecuted as they are here though they kept the Sabbath more loosly yet they never persecuted men that kept it strictly there was never heard that stopping of the mouth of the faithful Ministry so generally as here in England if there were but any stirring Ministry in any place presently fly upon them and so it may well be said to us at this day Rejoyce not as other people God hath spit in our faces to tell us that our condition is worse than the condition of other people Yea but still If we be Idolaters would the ten Tribes say they are so too Here was one particular aggravation upon Israel that was not among other people and that was this There was no other people would forsake their gods as Israel had forsaken theirs Jer. 2. 10. there was never such a thing as for a Land to change their god the worst people for Kedar was the worst sort of people they were a vile people and yet go to Kedar and see and search diligently whether any Nation hath ever forsaken their Gods But you have forsaken Me. And from thence there may be this Note That to be constant to ill principles is not so great an evil as to be false against good principles I say God accounts it not to be so great an evil for men to be constant to their prinâ—les though they be evil principles as for men to forsake good principles as now if a man hath been brought up all his daies in superstition and thinks verily this is the right certainly this man is not so guilty before God as another that hath been educated in the true worship of God and hath made profession of the contrary and yet afterward doth apostatize and backslide God had rather that men should keep to their principles though they be evil than entertain good principles and forsake them There are none so vile in Gods eyes as Apostates there is not so much sordidness and baseness of spirit in those men that will keep constant to their principles though they be evil as in such as will betray their principles that are good And then the Principal Observation is this That the sins of Gods People are the greatest sins of all the sins of the Saints are the greatest sins of all and they are to mourn more than any In Amos 3. 2. You only have I known of all the families of the earth therefore will I visit you for your iniquities your sins are greater And that in Rom. 2. 9. Tribulation and anguish upon every soul of man that doth evil of the Jew first and also the Gentile And we have these two excellent texts in Jer. 18. 13. Ask ye now among the Heathen who hath heard such things the Virgin of Israel hath done a very horrible thing that 's the aggravation that it is the Virgin of Israel that hath done such a horrible thing But especially that text in Jer. 32. 30. For the children of Israel and the children of Judah have only done evil from their youth Now Hierom hath such a Note upon this What the children of Israel saith he and Judah only done evil from their youth What hath none done evil but they he gives this answer He that hath the knowledg of God and goes from it he alone sins in the eyes of God as for unbeleevers they sin too but it is as if God saw it not and as if God minded it not as he saith in the Acts that he winks at the daies of their ignorance but they only sin that have had the knowledg of God We reade of this Philistims that they ventured to carry the Ark upon Carts God did not manifest himself provoked against them that carried the Ark so but when the Levites would presume to carry it upon carts the Lord makes a breach upon them and strikes Vzzah with death he did bear with it in the Philistins which was a little before and it may be they presumed and thought the Philistins carried the Ark upon a cart why may not we That which God will beare from others he will not bear from his own their sins are against Covenant and that 's a special thing there hath not been that solemn Covenant between me and other people as between you and me This is a mighty aggravation against the sins of Gods people more than against any people in the world that they are against Covenant Oh! remember this you that do often covenant with God when you are in Prayer Oh! how do you renew your Covenant with God What promises do you make with God in Prayer and yet you grow again loose and false and vile afterwards