of the Church the Church and those that they beget must still be called the only sons of the Church But how are his children said to be children of whoredomes for suppose his wife were a wife of whoredomes yet being marryed to her wherefore should the children be called children of whoredomes To that is answered first some think upon this ground because the children when they are grown up would â—ollow the way of the Mother as it is an usuall thing for children to doe Therefore you need to take heed how you enter into the state of marriage for your childrens sake for they will follow the way of the Mother Or rather this because though they were begotten after marriage yet they will ye under suspition as those that are illegitimate the children of one that hath been a whore are always suspected and so in repute they are the children of whoredome and fornication so saith God these people are to me as if their children were accounted the children of fornication For the whole land hath gone a whoring from the Lord. In going a whoring they goe a whoring Or as Arius Montanus reads it In going a whoring they will goe a whoring They not only Have but Will they are set upon it they are stout-hearted in the way of Idolatry and it is the land that hath done it the people of the land But why the land It is a secret check to them and upbraiding them for their unthankfulnesse that when God gave them so good a land the land of Canaan that flowed with milk and honey the land of promise that was given to them for that end to nourish up the true worship of God yet they made this land of God this land of promise to be a land to nourish up most vile Idolaters Gone a whoring from the Lord. From Jehovah The more worthy the Husband is the more vile and odious the adultery of the Wife What to goe a whoring from God the blessed God in whom is all beauty and excellency and turn to blind Idols What change the glory of the invisible God into the similitude of an Oxe that eateth grasse with what indignation doth God speak it Oh you that go a whoring after your sinfull lusts this one day will lye most dreadfully upon your consciences that it was from the Lord that you departed from that infinite glorious eternall Deity the fountain of all good to cleaye to whoring after base sinfull and unclean lusts Who is this whore and what are the children that are begotten to Hosea by her So he went saith the Text He obeyeth We must obey God in things that seem to be never so much against our reason and sense He tooke Gomer the daughter of Diblaim The word Gomer here commeth from a word that signifieth perficere and defiâ—ere perfection defection and so it may be applyed both ways Some apply it to perfection that is a harlot that was perfect and compleat both in her beauty and in her fornication and wickednesse The word likewise signifieth rottennesse corruption and consumption so indeed are all things in the world as soon as they grow to any perfection they begin to decline quickly to corruption All things but spirituall do so they indeed grow still higher and higher This Gomer we will take rather in the second acceptation of it as it signifieth rottennesse and consumption Who was this Gomer She was the daughter of Diblaim The signification of that is according to so me one that dwelleth in the desart in reference to that famous desart Diblath of which we read Ezek. 6. 14. noting the way of Idolaters that they were wont to goe into woods and desarts and there to sacrifice to their Idols But rather according to most Diblaim signifieth bunches of dryed figs that were the delicacies of those times so Oecolampadius from which hee hath this note That rottennesse and corruption proceedeth from voluptuous pleasures from delicacies and the like Though the pleasures of the flesh be very contentfull to you yet destruction is the fruit of them destruction is the daughter of sensuall pleasures and delights of all your delicacies so saith the Scripture Rom. 8. 13. If you live after the flesh you shall dye Phil. 3. ult whose God is their belly whose end is destruction But to apply it to Israel Israel was as Gomer the daughter of Diblaim that is the people of Israel were now neare to destruction and were the daughters of sensuall delights they gave over themselves to sensuall delights and pleasures It is the usuall way of Idolaters those that forsake the true worship of God to give up themselves to the pleasures of the flesh Sensuality and Idolatry doe usually goe together When the people of Israel sacrificed to the calves what did they They eate and dranke and rose up to play that was all their worke and good enough for the worshipping of such a god a calfe You know the more we began to decline in the worship of God we began to be so much the more sensuall there must be Proclamation to people to take their sports and delights upon the Lords day And indeed it is that which doth usually accompany defection in the way of Gods worship False worship doth not lay such bonds upon mens consciences for the mortifying the lusts of the flesh as the worship of God doth Therefore those men that love most to take liberty to the flesh they are those that are soonest enticed to ways of superstitious worship Jerem. 24. 9. there Jeremy setteth out the state of those naughty Jewes that were in Captivity by that similitude of a basket of rotten figs sutable to this and the more confirming this interpretation that Israel was as Gomer the daughter of Diblaim that is rottennesse the daughter of sensuality Thus for the Mother But now the son that is begotten of this mother it is Iezreel Call his name Iezreel The Prophet must give a name to his son It is that which belongeth to Parents to give names to their children Godfathers and Godmothers as they call them are of no use for this or for any thing else that I know and in such holy things as Sacraments are we must take heed of bringing in any unusefull any idle things But here we are to enquire First the signification of this name Secondly the reason why the son of Hosea must be callied by this name Iezreel You shall find a great deale in this before we have done with it For the first Iezreel signifies the scattered of the Lord. For the second there are five reasons may be given why the sonne of this Prophet must have this name put upon him Iezreel First that hereby God might shew that he did intend to avenge that blood that was shed in Iezreel Secondly to shew that Israel had lost the honour of his name and was no more Israel but Jezreel There seemeth to be much neernesse
effect of righteousnesse quietnesse and assurance for ever and my people shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places See how the Holy Ghost addes one word to another to shew that true peace is in the wayes of righteousnesse When mens counsells for peace are crooked counsells when they seek to company for their own ends when the honour of God is not their chiefe ayme it is just with God to dash all their counsels Esay 59. 8. The way of peace they know not saith God there is no judgement in their goings they have made them crooked paths whosoever goeth therein shall not know peace Wee know the going of the serpent is a crooked going it windeth up and downe so many of our Counsellours of peace have gone like the serpent winding up and down in their carnall policies they have not studied reformation but have gone in crooked paths and therefore they have not brought forth the true effects of peace But one place more Jer. 31 22. 23 there the Lord speaks concerning his people when he was about to deliver them from captivity How long wilt thou goe about that is you doe not goe on the right way you compasse about you have fetches because you meet with difficulties in your way you thinke by this and the other meanes to avoid troubles but you shall goe on by a right line what followeth The Lord blesse thee O habitation of justice and mountaine of holynesse Apply your counsels that way to be the habitation of justice and the mountaine of holinesse and the worke is done execute justice upon Delinquents that are in your power and set up the Ordinances of God in the right way of worship this is the way of peace but all this while you have gone about Oh that the Lord would deliver our great Councellours from going about They shall lye down safely Hence the note is onely Gods great peace bringeth safety if we patch up a false peace upon base unworthy terms we must not thinke to lye downe safely but when God promiseth peace a fruit of the Covenant then it followes they shall lye downe safely And I suppose none of you would have any other peace but such a peace as you may lye down safely and how is it possible do you think to lye downe safely except the Lord destroy the evill beasts out of the land Levit. 16. 5. I will give peace in your land and you shall lye down none shall make you afraid and I will rid evil beasts out of the land What is the end of our war at present but to rid the evill beasts out of the land that so we may lye downe safely Can you thinke to dwell safely so long as so many evil beasts are in the land so exasperated in the highest of all their rage Certainly if a false a patched up peace should be made we were in a mosticle hazardous condition especially those who have appeared for the Cause of God those who have shewed themselves most faithfull can they lye down safely in the confidence of such a peace If you have the hearts of true English-men you would never desire any other peace but such as that you and your brethren your Ministers those Worthies in Parliament and all that have appeared for you might lie down safely Acts 27. 13. 14. we reade of a soft south-wind that did blow but the Text saith that not long after there arose a tempestuous wind called Euroclydon So if we have a false peace it may blow as that south wind did softly and still but certainely the Euroclydon the most terrible East-wind will follow after 2 Chron. 20. 30. Jehosaphat was quiet for his God gave him rest Suppose we should be quiet and our owne base counsells and our own complyances should give us rest our quiet would never be security to us there will follow dismall things afterward but then is a people quiet safely when we have the peace of God together with the God of peace Phil. 4. 7. The peace of God which passeth all understanding keepe your hearts c. Then presently ver 9. The God of peace shall be with you We would be loth to be without the God of peace then let us be loth to have any peace but the peace of God You all desire Peace and so the adversary pretendeth take heed you be not deluded with vaine words that which is your end in your thoughts is their means to drive on their designes and what good will such a peace doe you you will be no more secure then you are nay your danger will be far greater Lastly It is Gods owne gift to his people to lie down safely this is a further blessing then to have the sword and bow broken We may be delivered from our enemies but the Lord may afrighten our consciences with visions in the night hee may terrifie us a thousand wayes and take away our security therefore he addeth this I will breake the bow the sword and then I will make thee lye down safely This is a precious mercy it is recumbere faciam in fiducia dormire faciam fiducialiter I will make them lye down in trust and confidence that is to go to bed without any feare of evill to befall us afore morning We little thinke what a mercy this is we have many nights lain down safely and slept quietly and have risen up comfortably you have little thought of the giving God the glory of this mercy Many of our brethren in divers Countries would prize such a mercy now when they goe to bed they are afraid of every little noice and can scarce have a nights sleep but are scared with Alarums What would some of our brethren give for one nights rest in safety that when they goe to bed they might say Well I hope this night I shall have quiet rest I shall not be troubled in my sleep In many places they are faine to sleep in the day and to watch in the night It is true here in the City you can go to bed sleep quietly rise quietly Oh think of those that want this mercy and give God the glory of it while you have it It is a mercy of God a great priviledge for the Lord to quiet our spirits in these dangerous times in these trembling dayes when every mans hands are upon his loyns Many who are free from their adversaries yet through the timerousness of their spirits they cannot have one nights quiet they turmoyle themselves without own thoughts Oh what will become of us hereafter It may be the enemies will come and we shall lose our lives and all will be rent-from us and this makes them that they cannot lye downe safely though danger be not yet neere them but when God is pleased to quiet the heart in the most troublesome times of all that you can lye down securely this
was made into him was put into him Such a kind of phrase you have in the new Testament Iohn 10. 35. If hee called them Gods unto whom the word of God came that is to whom the commission came to put them in the place wherein they were So the word of the Lord came to Hosea The knowledg of a call to a work will help a man through the difficulties of the work One of the notablest Texts of Scripture to encourage a man to that work to which he sees he is clearly called is that which is spoken of Christ himselfe Isa 42. 6. I the Lord have called thee in righteousnesse what follows then I will hold thy hand and will keep thee and give thee for a covenant to the people for a light to the Gentiles If wee know Gods call to a work as for the present this of ours is exceeding clear unto us though the worke will be difficult and liable to much censure Yet the Lord will hold our hands and will be with us and with our minds and our tongues and our hearts and will keep us in this work and make us instruments to give some light unto you But the principall businesse is to enquire of the time when Hosea prophesied You have it in the Text In the dayes of Vzziah Iotham Ahaz and Hezekiah Kings of Iudah and in the dayes of Ieroboam the son of Ioash King of Israel It is computed by Chronologers that Hosea lived about 814. years before Christ In his time was the City of Rome built It was the beginning of the Olympiads Eusebius tells us that there was no Grecian History and if no Greek learning then not any that was of any authority extant before this time of Hosea He prophesied in these Kings reigns Vzziah Iotham c. You shall find that we shall have much of Gods mind revealed in this more then at first view we can comprehend We shall find by this that Hosea prophesied a very long time it is very probable fourscore years but it is certaine he was in the work of his Ministry above seventy yeares and I make that clear thus He prophesied in the dayes of Ierobam who though he be here named last yet he was the first of these Kings and we shall shew you the reason by and by why he was named last that then took up some of his time But suppose you reckon from the end of Ieroboams reign yet from that to the beginning of Hezekiah here were 70. years and yet the Text saith he prophesied both in Ieroboams time and in Hezekiahs time too after the death of Ieroboam Vzziah lived 38. years he reigned 52. in all He began his reign in the 27. of Ieroboam 2 King 15. 1. Now Ieroboam lived after that 14. years for he reigned 41. in all take 14. out of 52. and there remains 38. and after him Iotham reigned 16. years and then Ahaz succeeded him and reigned sixteene yeares more so that between these two Kings Ieroboam and Hezekiah there was 70. yeers in which Hosea prophesied besides the 41. yeers of Ieroboam and 29. yeers of Hezekiah in both whose reigns too you see he lived and therefore it is probable it was 80. yeares at least that Hosea continued in the work of his prophesie See what of Gods minde we have that will spring fresh from this Hosea continued so long and yet you see there is not much of his prophesie extant only 14 short Chapters It pleaseth God sometimes that some mens labours shall abide more full to posterity than others though the labours of those others more large and as excellent as theirs this is according to the diversity of Gods administrations Let the Ministers of God learn to be faithfull in their worke and let God alone for to make them eminent by having their labours extant 2. It appears from hence that Hosea must needs begin to prophesie very young If hee were a Prophet 80. years certainly hee was but young when he began first to prophesie and yet he was set upon as great an employment as any of the Prophets were as we shall see hereafter It pleaseth God sometimes to stir up the hearts of young ones to doe him great service he sends such sometimes about great works and employments so he did Samuel and Ieremiah and Timothy therefore let no man despise their youth 3. Hosea prophesying thus long it appeares hee lived to be old in his work When God hath any work for men to doe he doth lengthen out their days So he did the days of John the Disciple he lived near upon an hundred years if not more for the time of the writing of his Gospel as it is noted was in the 99. yeare of Christ 66. after the Ascension Let not us be too solicitously carefull about our lives to maintain our healths and strengths let us be carefull to doe our worke for according as the Lord hath work for us to doe so he will continue to us our health and strength and life when you come to dye you may dye comfortably having this thought in you well the work that the Lord sent me to doe is done and why should I seeke to live longer in the world God hath others enough to do his work It was a sweet expression of Iacob Gen. 48. 21. Behold I dye saith he but God shall be with you and bring you againe unto the land of your fathers So may the Prophets of God say that have been faithfull in their work Behold I dye but the Lord shall be with you my work is finished but God hath others that are young to goe on in his work that is the third Observation 4. You may soe by Hoseas continuance in so many Kings reigns that hee went through variety of conditions sometimes he lived under wicked Kings sometimes under moderate Kings sometimes hee had encouragement from godly and gracious Kings although they were of Iudah Not only the people of God but specially Gods Ministers must expect variety of conditions in the world they must not promise to themselves always the same state Yet further Hosea prophesied in all these Kings reigns Here appears the constancy of his spirit notwithstanding the many difficulties hee met withall in his work for he prophesying in Jeroboams Iotham and Ahaz his time who were wicked Princes surely he must meet with many discouragements And though he continued 80. years yet he saw but little successe of his labour for the truth is the people were never converted to God by his Ministry Nay it is apparent that they grew worse and worse for it is said of that Ieroboams time in which Hosea began his Prophesie only that hee did evill in the sight of the Lord and continued in the wayes of Ieroboam the son of Nebat 2 King 15. 15. But after wee read most horrible things that Israel was guilty of 2 King 17. 17. It is said they
caused their sonnes and their daughters to passe through the fire and used divinations and inchantments and sold themselves to doe evill in the sight of the Lord to provoke him to anger besides many dreadfull things you may read in that Chapter Israel was grown guilty of This vvas in King Hoshea his time which was many years after Hosea began to prophesie towards the end of his Prophesie God may continue a Prophet a long time amongst a people and yet they may never bee converted It is a distemper in Ministers hearts to think to give over their work because they see not desired successe I remember Latimer in one of his Sermons speaking of a Minister who gave this answer why he left off Preaching because he saw he did no good this says Latimer is a naughty a very naughty answer That we have here may be a great stay to these who have lived many years in the work of the Ministry and yet have done little or no good Hosea was fourscore yeers a Prophet to Israel and yet did not convert them Yet notwithstanding all these discouragements he continued constant and that with abundance of freshnesse and livelinesse when he comes to the end of his prophecying It is an honour to the Ministers of God that meet with many difficulties in their way and with many discouragements yet to continue fresh and lively to the very end not to be fresh and lively only at first as many yong Ministers are when they begin first O how fresh are they how full of zeal and activity are they then but after they have been a while in their work or when they have gained what they aimed at then they grow cold and that former vigour freshnesse and zeale which appeared to be in them comes to be a great deale flatter Like souldiers that at the first were forward and active in service but afterward come to live upon their pay and can doe no service at all or rather as vessels of wine that when they are first tapped are very smart and quick and nimble but at last grow exceeding flat as we commend that vessel of wine that draws quick to the very last of all so it is an excellent thing indeed for a Minister of God to continue fresh and quick and lively to the last end It is true nature and naturall abilities may decay but a spirituall freshnesse may appear when naturall abilities are decayed To see an old Prophet of God that hath gone through many difficulties and sufferings and yet to continue fresh lively in the work of the Ministry and to have spirituall excellencies sparkle in him then this is a most honourable sight and calls for abundance of reverence Lastly Hosea prophecyed so long that he came to see the fulfilling of his Prophesie for he continued prophesying till Hezekiahs time and in the sixth year of Hezekiahs reign came the destruction of Israel Hosea had threatned an utter taking of them away but all this while it was not done till then and then it is most likely he saw the fulfilling of his Prophesie It pleaseth God many times to let his Prophets see the fulfilling of their threatnings upon the people against whom they have denounced them Perhaps they goe away and scorn and contemn the Prophets and their words are but winde with them but God many times lets his Ministers live to see their words fulfilled upon them For particular persons when they are cast upon their beds of sicknesse or death it is then ordinary for them to say Oh the word of the Lord is true that I heard at such a time it is now come upon me So God dealt with the people in Jeremies time they laughed and contemned him but Jeremy lives to see the fulfilling of those threatnings at last And if they live not to see the fulfilling of their words yet presently after their death they are fulfilled as it was at Hippo where Austin threatned judgements against them they were not executed in his time but presently after he was taken away they came Yea but he did not only prophesie in these Kings dayes but in the dayes of Jeroboam King of Israel Here are three Questions 1. What is the reason that Jeroboam who in truth was the first of these Kings that he is named last 2. Why only one King of Israel is named and three Kings of Judah for besides him in the time of Hosea's prophesie there were 6. other Kings of Israel Zechariah Shallum Menahem Pekahiah Peka Hoshea 3. Why Jeroboam is named at all One answer will be sufficient for the two first Questions why Jeroboam is named last and why there is but one King of Israel named The answer is this God took no great delight in the Kings of Israel for they had forsaken the true worship of God Though there was much corruption in Judah yet because they kept to the true worship of God God took more delight in Judah then in srael Therefore hee nameth Jeroboam in the last place though he was first and only him But why was Jeroboam named at all This is of great use You shall finde that it was for this end that you might understand what estate the people of Israel were in at this time of Hosea's Prophesie Much you shall see is to be learned from hence The state of the people of Israel in the time of Jeroboams reign was very prosperous though their wickednesse was very great For if you look into 2 K. 14. you shall find there that a little before this they had been in very great distresse and under sore afflictions Now in Jeroboams time they were in the greatest prosperity that ever they had been in for this Jeroboam was not the first Jeroboam the son of Nebat that caused Israel to sin and was a means of the rent of these Ten Tribes from the house of David that was 140. years and more before this but this Jeroboam in whose time God sent Hosea to prophesie this greatwrath against the house of Israel was the sonne of Joash Now in all this time this Kingdome was never in a more prosperous condition then in the dayes of this Jeroboam Two things are to be observed concerning the condition of this people at this time First That they were a little before this in great adversity and then after they grew upto great prosperity For if you read that 14. Chap. of 2 Kings you shall find that they were under sore affliction for the Text saith vers 26. There was not any shut up nor any left nor any helper for Israel It is a comparison taken from Shepheards that use to shut up their flocks when they would keep them safe from danger but now here was such a generall desolation and wofull affliction upon Israel that there was none shut up nor no helper left But then comes this Jeroboam and it is said ver 25. That he restored the coast of Israel from the entring
which is said 2 King 14. 27. that before this time God had not so threatned Israel for the Text saith The Lord said not before this time that he would blot out the name of Israel from under heaven but hee saved them by the hand of Jeroboam the sonne of Joash Mark there is given the reason why the Lord saved them by the hand of Jeroboam because he had not yet said he would blot out the name of Israel from under heaven that is the Lord never before sent any of his Prophets thus plainly and fully to declare his intention to them for the utter blotting out th name of Israel upon their going on in their sins So that it is clear that Hosea was the first that was sent about this message And certainly it was so much the harder he being the first of all For they might have said why do you come with these new things and in so great severity who did ever so before you It was a hard task For we know if a Minister come with any thing that seems to be new if he presents any truth to you that hath but a shew of Novelty that you heard not before though it be never so good aud comfortable he shall find little encouragement Nay if hee doe but come in a new way as this very exercise because it is like to goe on in a way that yet hath been disused it will meet with many discouragements What then will the threatnings of hard things of judgments and destruction do when they come with novelty Surely Hosea had a hard taske of this and yet he went on faithfully with it Thus much for the time wherein Hosea prophesied Now to make a little entrance into the prophesie The beginning of the word of the Lord by Hosea Some from these words doe gather that Hosea was the first Prophet that ever was Though it is true we cannot gather it directly from hence yet it is apparent that notwithstanding Isaiah be set first yet Hosea was before him for if you look into the 1 Isa you shall find that his beginning was in the dayes of Vzziah Now Hosea was in the dayes of Jeroboam and Jeroboam was before Vzziah And this may be one reason why though I intend the whole propheticall books yet I rather pitch upon Hosea first because indeed he was the first Prophet it is cleare you see from the Scripture though we cannot gather it from these words in this second verse But yet thus much we may gather from these words The beginning of the word of the Lord by Hosea that this was the beginning of his prophesie And what was this beginning what did God set him about first Mark presently the next words he must take him a wife of whoredomes and children of whoredomos and so declare to the people of Israel that they had committed great whoredome departing from the Lord. The most grievous charge and most severe and terrible expression of Gods wrath against that people that you meet with in all the book of God This is the work Hosea must doe and Hosea was very young when first he went about it Now as I told you before God sometimes calls young ones to great services but to call a young man to this service to goe to this people with such a message now in the midst of all their pride and flourish to contest with them thus to tel them that they are children of whoredomes and no longer the people of God for what for a young man to do this Why they might have said if this came from the mouth of some old ancient Prophet reverent for his years and experience it had been somewhat but to come from a green head for an upstart to upbâ—aid us with such vile things Thus men grown old and sodden in their sins are ready to reason But let us know my brethren if God send any message unto us though by young ones he expects your entertainment of it When God would destroy Elies house he sends the message by young Samuel but Eli did not reason thus what this young boy come to speak thus malapartly to me No he stoops to it Good is the word of the Lord saith he Againe Hosea must tell them that they are children of whoredomes and not the people of God What for a Minister when he comes first among a people to begin so harshly and severely and ruggedly is it not better to comply with the people to come with gentle and â—aire means to seek to win them with love if you begin with harsh truths surely you will make them fly off presently Thus many do reason Now I beseech you take heed to your own hearts in reasoning thus Many have done so and have sought to comply with people so long till they have complyed away all their faithfulnesse and conscience and vigour that before they had When they come to great men rich men men in place and emmency they will comply with such but let them have any of Gods people in their Parish that are of a mean rank and poor they comply little enough with them but are harsh and bitter to them and regard not the tendernesse of their consciences at all It is true If Ministers have the testimony of their own consciences that they would take no other way but what shall be for the greatest profit of their people maintaining such a disposition as to be willing to undergoe any sufferings that God shall call them unto they may say first when they come to a house Peace be to this house especially when they come to a place that hath not had the means before But if it be to a people that goe directly against the light of their consciences a superstitious people that cannot but be convinced and have had many evidences that it is against the mind of God and yet only for their owne base ends will goe on and not amend in such a case as this wee may come with harshnesse at the very first So Paul gives a charge to Titus in dealing with the Cretians who were evill beasts and slow bellies that he should rebuke them sharpely so wee translate it the word in the Originall is cuttingly The beginning of the word of the Lord by Hosea The particle which is translated by signifyeth in as well as by it is not El but Beth and so it is read by some The word of the Lord came in Hosea This expression notes the inward and intimate converse that the Lord had with the spirit of Hosea in the work of the Ministry The Lord spake first in Hosea and then he speaks out unto the people Some such expression we have concerning Paul Gal. 1. 16. That Christ may be revealed in me not onely to me but in me The more inwardly God speaks and converseth with the hearts of his Ministers the more inwardly and efficaciously they are able to speak to the people This
rule with God though it be the whole house of Israel God hath no mercy for the whole house of all the people of Israel Let no man presume to sin against the Lord because there are Multitudes that do offend think that he shal escape with the Multitude No all the nations of the world with the Lord are but as the drop of a bucket as the small dust of the ballance nothing even lesse then nothing And yet further No mercy upon the house of Israel Though it be the house of Israel yet no mercy upon her If it were the house of Pharaoh it were not so much but what no mercy to the house of Israel The neareness of any to God exempts them not from the wrath of God God hateth sin and hateth sin most when it is nearest him You have I knowne of all the families of the earth therfore wil I punish you for your iniquities saith the Lord. As we hate a Toad in our bosoms more then when it is at a further distance so God hateth sin in those that are nearest to him more than in those that are further off for God will be sanctified in all those that draw neer unto him But wherefore is all this that God wil have no more mercy upon the house of Israel what hath the house of Israel done that God should be so angry with it It is worth our searching and enquiring after why the Lord will at this time have no mercy upon the house of Israel It concerns our selves neerly The first and main reason is because of their continuance in their false way of worship notwithstanding all the means that God had used to bring them off not only by his Prophets sending them again and again to shew them the evill of their false worship in those 2. Calves in Dan and Bethel but by most remarkable works of his providence against them As for example The work of God against Jeroboam when hee was but stretching out his hand against the Prophet that came to denounce judgement against that Altar upon which he was offering Sacrifice his hand that he put forth against him dryed up so that he could not pull it in again to him and upon the prayer of the Prophet it was restored became as was before Again the remarkable work of God in anointing Iehu to destroy the house of Ahab and his seed for their Idolatry Yet notwithstanding these Prophets and these works of God with many other they still persisted in their way of Idolatry And this caused the Lord now not to have mercy upon the house of Israel Let us take heed of this God hath used and still doth use means to bring us off fully from all wayes of false worship not only by sending his Ministers from time to time to declaim against such things but by wonderful and remarkable works of his providence towards England especially at this day Never had any Nation never had England heretofore more remarkable works of God to draw them off from all wayes of false worship to bring them to worship God in the right way according to his will Now let us tremble at this sentence I will not add mercy I will have no more mercy God hath added mercy to us again and againe from time to time And now me thinks in this work of Gods mercy that he is about concerning us he speaks to us as he did to the people Come and put off thy ornaments that I may know what to do with thee Come now and humble your selves that I may know what to do As if God should say Come give in your last answer Certainly in that way that God is now in with us he calleth England to give its last answer as if he should say Now I am sheing mercy once more take heed of rejecting it lest you have a Loruhamah upon you I will adde no more mercy consider not onely what wee have done but what we do how we have abused mercy and how wee doe now abuse present mercy how opposite the spirits of most are against the work of reformation now in hand who even say to the Lord Christ depart from us we desire not the knowledg of thy ways When the people of Israel were offered Canaan and God bade them go in and possesse it they were then neer unto it but when they then refused Canaan God sware in in his wrath that they should not enter into his rest If ever a people were offered Canaan were offered the Ordinances of God in his owne way certainly wee are at this time Let us tremble lest God if wee reject this mercy should swear in his wrath I will have no more mercy upon you and so we prove to be a Loruhamah indeed But a second reason why this people could have no mercy might be because of their forsaking God even in the civill State For you are to know that this people of Israel had not only left God in their Church State and defiled themselves with false worship but they had in their civill government wickedly departed from that that God had appointed over them They had departed from the house of David and rent themselves from it It is true this was of Gods permission but yet it was the wickednes of their hearts no excuse at all for them Hence Chap. 8. 4. God chargeth them that they had set up Kings but not by him From whence this may bee observable That it is a most dangerous thing for a people to forsake that government to rebell against that civill government that God doth set over them When the people in 1 Sam. 8. 7. had required a King and would not be ruled by Judges any more saith the Lord to Samuel They have not rejected you but rejected me that I should not reigne over them A most dreadfull place And I confesse freely to you this one Text of Scripture was the first Scripture that took impression upon my thoughts and heart about fearing to goe on in a way of Church-government that God had not appointed For thus my thoughts reasoned What is God so provoked against a people that will reject but a Civill government a government that hee hath appointed that specially concernes but the outward man Then if it proves that God hath appointed any government in a Church that is Divine Institution that concerns the good of the soule and is immediately to work upon that surely God will be much more provoked there for rejecting it And going yet further upon search finding that though we have not a civill government appointed by God as the Jewes had yet for the Church state wee have one appointed even by God himself And reason there must be for it for whatsoever hath a speciall efficacy upon the heart must have a spirituall rule for the warrant and direction Indeed prudence and reason is enough for the ordering of things that
heard him quietly till he came to that word Depart for I wil send thee far hence unto the Gentiles the Text saith they gave him audience unto this word and then they lift up their voices said Away with such a fellow from the earth for it is not fit that he should live What to disgrace us thus and to think that the Gentiles should come to have more mercie then we Away with such a fellow from the earth We have such an expression likewise in Luke 4. 26. Our Saviour Christ told the Jews of the Widow of Sarepta that Elias the Prophet was sent onely to her and that Naaman the Syrian of all the Lepers in Israel was cleansed They of the Synagogue when they heard these things the Text saith They were filled with wrath and rose up and thrust him out of the Citie and led him to the edge of the hill whereon their Citie was built that they might cast him down head-long They were so vexed at Christs Sermon there that they could have broke his neck as soon as hee had done preaching It was at this word There were many Widows in Israel in the time of Elias but unto none of them was Elias sent save unto the Widow of Sarepta many lepens were in Israel in the daies of Elisha and none of them were clensed saving Naaman the Syrian The meaning is this Christ intimated thus much that though there were many of the people of Israel yet the Lord would have mercy but upon a few of them yea that God would choose rather other people to shew mercy to then themselves at this they were inraged And certainly this wil be the aggravation of the misery of the damned in hell When a damned soul in hell shall there come to know the mercy of God to others It may be wicked parents shal see their children that came out of their loyns or out of their wombes at the right hand of Iesus Christ in glory and themselves cast down into eternal torment this will be a stinging aggravation of misery no mercy unto thee but mercy unto thy gracious child the child that thou snibbedst and rebukedst for being forward he is now at the right hand of Christ thou cast into everlasting misery So it may be a poor servant a poor boy in a family may stand at the right hand of Iesus Christ hereafter and ascend with him in glory and his rich Master that was that murmured at him would not suffer him to have the least time for to do God service in but checked him in every thing and cast it upon his conscience oh this is your preciseness perhaps he sees himself cast down into eternal misery when that poor servant of his that poor apprentise shall go up to eternal glory But yet further God saith I will have mercy upon the house of Judah Here is another note very observable much concerning our present condition too God promiseth to Judah mercy after Israels rejection yet if we search the Scriptures we shal find that after this promise both before the rejection of Israel was executed and after the execution thereof I say we shal finde that even Judah was under very sore afflictions and a sad condition she was put into after this promise was made As if you will turn but to that Scripture for we must look to one Scripture and compare it with another 2 Chron 28. 6. you shall see there the Text saith that Pekah the Son of Remaliah slew in Iudah an hundred and twenty thousand in one day We never heard of such a battel such a slaughter wee wonder when we hear of five or ten thousand slain in the field here we have 120000. slaine and this was after this promise that this slaughter was made yea further ver 8. There were besides carried captives 200000. women sons and daughters yea further ver 17 The Edomites came and had smitten some of Iudah and carried away captives And ver 18. The Philistims had invaded the Citties of the Low-country and of the south of Iudah and they dwelt there And ver 19. it is said the Lord brought Iudah low And ver 20. it is said that Tilgath-Pilneser King of Assyria whom Ahas had sent to help him he came distressed them but strengthened them not Here was Pekah the son of Remaliah slayes 120000 and carries away captive 200000. then there comes the Philistims and they invaded the countrey and then the Edomites they carried away Captives and God bringeth them low and then comes Tilgath-Pilneser and he instead of helping distressed them What a case were they in now yet this was after this promise for this promise was made to Judah in the beginning of Hosea's Prophesie for it is ver 2. The beginning of the word of the Lord by Hosea and it was before the rejection of Israel for it was in the reigne of Ahas that Judah was brought into this low condition which was about 22. yeers before the execution of the sentence against Israel for that was fulfilled in the sixth yeere of the reigne of Hezekiah which if you take it from the beginning of the reigne of Ahaz who reigned 16. yeers make 22. yeers Now this promise to Iudah as I told you in the beginning was made in the dayes of Vzziah King of Iudah and of Jeroboham King of Israel which was at least 76. yeeres before the rejection of Israel and yet after the making of this promise Judah you see cometh to be in this so sad a condition Yea and wee shall finde besides that presently after Israels rejection though God had said he would reject Israel and be mercifull to Judah so that a man would think now that Iudah should come into a better condition than ever yet see how Iudah was dealt with And for that marke the 2. king 18. 13. the Text saith that in the thirteenth yeer of Hezekiah Senacherib king Assyria came up against Judah and this was after the casting off of the ten Tribes for that was in the sixth yeer of Hezekiah as ver 10. and seven yeers after came Senacherib against Iudah thinking to prevaile against them as they had done before against Israel and then Hezekiah was faine to give him all the silver that was found in the house of the Lord and in the treasures of the Kings house Yea the Text saith ver 16. that Hezekiah was faine to cut off all the gold from the doores of the Temple of the Lord from the pillars and to give it to the King of Assyria Now the Lord keepe our Kingdom our Parliament from giving the gold of the Temple doores in any way of compliance with any malignant party that have any evil eye at the beauty of our Sion Yea after Senacherib had gotten this not content with it he sendeth Rabshekah from Lachish with a great host against Ierusalem You may see the adversaries of the Church are never
have heard of that Palladium of the Heathens in Troy they imagined that so long as that Idol was kept safe they were unconquerable all the strength in Greece was not able to prevaile against it wherefore the Greecians sought by all means they could to get it from them I have read of the men of Tyrus that they were afraid their god Apollo should forsake them they therfore chained and nailed that Idol to a post that they might be sure of it because they thought their safety was in it Let us fasten our selves to God in an everlasting covenant and certainly God will be fast to us then we are safe enough I will save them but how what shall Judah be saved by and not Israel Judah a poor contemptible people how saved I will not save them by bow nor by sword nor by battel by horses nor by horsemen It shall not be by any outward meanes but by the immediate hand of God This promise that God would save them not by bow nor by sword c. it was performed two several times and there is a third time for the fulfilling of it which is yet to come It was done first when the Angel of the Lord went out and smote in one night in the Camp of the Assyrians an hundred fourscore five thousand 1 kings 11. 35. and God tells them that the King of Assyria should not shoote an arrow there nor come before the Citie with a shield so God saved them without bow for they had no need to use the bow then because the Angel of the Lord destroyed them The second time was when he saved Judah in their returne from captivity then as it is Zach. 4. 6 he saved them not by might nor by power but by my spirit saith the Lord of Hosts Marke the phrase as if God should say I have strength for I am the Lord of hosts I can command Armies if I would to save you No though I be the Lord of hosts yet I will not save you by might nor by power but by my spirit Therefore Isa 43. 7. their strength is said to be in sitting still and ver 15. in quietnesse and confidence shall be your strength Thus they were saved not by bow nor by sword Then the third time which is yet to come that is in the wonderful work of God in calling the Jewes when God shall raise up out of them a glorious people to himselfe and save Judah once again and it shall not be by sword nor by bow but by the Lord their God For as it is said Dan. 2. 34. the stone that smote the Image was cut out without hands so there shall be a power that is not visible from whence it comes but Jesus Christ shal come from heaven to do his great workes As the lightning from the East to the West so shal the comming of the sonne of man be What learne we from hence First God ties not himself to the use of outward means in procuring of good to his people Though all outward means fail yet there may be wayes of salvation for the Saints Wicked mens hearts presently sinke if outward means fail And indeed so much as our hearts faile when outward meanes faile it is a signe that we did before rest upon the means and if we had had the means we should have robbed God of his honour We must use means but not rely upon the means I might shew you excellent Texts of Scripture for this as Psal 33. 16. There is no King saved by the multitude of an host a mighty man is not delivered by much strength c. And Psal 44. 5. 6. Through thee will we push downe our enemies through thy name we will tread them under that rise up against us for I will not trust in my bowe neither shal my sword save me c. But secondly Not by bow nor by sword c. Deliverance of a people without bow and without sword is a great mercy For such are the wofull miseries that a people doe suffer when warre commeth that usually the victory will scarce pay the charges of the battel though we be sure to be saved at last yet if we must be saved by bow and by sword I say the misery that we may suffer in our salvation may be more then the salvation It was the height of that mercy promised Isa 9. 5. that it should be without confused noise and garments rolled in blood Such a mercy we have had and had Christ come to have raigned amongst us though he had come with his garments rolled in blood we should willingly have entetrayned him If he had come ryding upon his red horse But behold he comes ryding upon his white horse in peace and mercy all this while and the mercies we have had have been very cheap they have not been by bow nor by sword And if God should come at length by the sword and bring perfect salvation to us by blood which God forbid but if he should we have had already more mercy without blood than our bloods are worth should we now have our bloods shed God hath paied us beforehand who almost in this congregation but two or three yeers agoe would have lost his blood to procure so much mercy to England as England hath had already Further. Such is the love of God to his people that he is pleased to worke for them beyond meanes The other point was that he can save his people without means This that he will do it beyond means For the grace and love of God to his people is so high glorious that it is beyond that which can be conveyed by means therefore it must be done more imediatly Exod. 15. 6. Thy right hand O Lord is become glorious in power in the greatnesse of thine excellency thou hast overthrowne them that rose up against thee First it is the hand of God Secondly it is the right hand of God Thirdly it is the right hand of God in power Fourthly this is glorious in power Fiftly there is excellency and Sixthly there is the greatnesse of Excellency It is an high expression Magnitudine excellentiae or magnitudine elationis in the greatnesse of thy lifting up for the same word signifieth pride that is here translated excellency and if God he lifted up in any thing it is when hee shewes himself for his people Now take all these six expressions Gods hand Gods right hand his right hand in power a right hand that is become glorious in power his excellency the greatnesse of his excellency and all this for his Saints surely this is more then can be conveyed by means God must borne imediately and save them by himselfe But lastly the more imediate the hand of God appeareth in his mercy to his people the more sweet and precious ought that mercy to be then this were an excellent argument to follow to the full and so
can see how all the difficulties about the worke are or may be removed You must up and be doing be doing presently fall to the worke and then when you are working wisely to prevent and avoid the difficulties that come in it As those active spirits did that we read of in Nehem. 4. 17. when they were at work with one of their hands they wrought and with the other hand they held a weapon they did not stay the building of the wall of Jerusalem till all their adversaries were quashed but prefently they fell to it and with one hand they wrought in the work and with the other held a weapon This is an active spirit Further we must not be active in a sudden mood upon a meer flash and so gone but in a constant solid way Active yet solid Many indeed are stirring and active for the present but as the flame of a wispe of straw that makes a noise and a great stir for the present but soone after there remains nothing but black dead ashes But we must be considerately active Therefore observe the Scripture saith speaking of the Saints specially in the time of the Gospel that they are lively stones you know the place of Peter What a stone and yet lively A stone of all things is the most dead thing and so it is used to set out a dead spirit in that story of Nabal when Abigail came to tell him of the business of David the Text saith that his heart dyed within him and became as a stone What is this but to shew that though we must be lively and active 〈…〉 must be solid firme and substantiall in our activeness and again that when we are solid firm and substantiall yet we must be active There are many that know not how to be active solidly and therefore grow slight and vain in their activity and many others striving to be solid and substantiall they quicly grow dull many through a kind of affected gravity they would forsooth be accounted solid and wise and so become at last dull and heavy and of very little use in the Church of God Take heed of either and labour to compose both together that is acceptable to God to be living stones before him Ver. 11. Then shall the children of Judah and the children of Israel be gathered together c. Here you have a promise both to Israel and Judah together Great was the enmity between Judah and Israel heretofore They worshipped the same God but in divers manners One worshipped God according to his owne institution Judah did And Israel worshipped the same God but after their own ways according to their own inventions so as might best sute with their politique ends There was a great deale of bitternesse and vexation between these two people though worshipping the same God and God here makes it a great matter to bring these two together that they should be gathered together in one For that here wee have the promise First that there shall be an union Secondly that there shall be an union under one head First that there shall be an union Hence then the first observation is this The enmity of such as seem not much different in matters of Religion and yet do differ is sometime exceeding great and bitter There shall be an union between Judah and Israel saith God Here is a mercy here is a wonderful worke of the Lord. In that God doth I say make this so great a matter this observation doth spring forth of the Text clearly that many times between such as professe the same Religion and seem not to differ much and yet do differ their oppositions are most bitter and ineconcileable and requires a mighty worke of God to bring them in and reconcile them It appears it was so between Judah and Israel I will give you but one Text for it 2 Chr. 28. 9. The Prophet Obed tells the children of Israel when he came to reprove them after the slaughter committed by them upon the children of Judah saith he Ye have slain them in a rage that reacheth up to heaven What a rage was this this and yet thus the people of Israel were inraged against the people of Iudah their opposition was very bitter yea more bitter were they many times one against another then they were against the Heathen the Philistims and Assyrians and Egyptians that were round about them they were nothing so bitter against them as they were one against another Thus it hath been and untill that blessed time come that here is spoken of in the Text thus it will be You know the Calvinists and Lut he rans though they agree together against Papists in the main fundamental things yet â—h the bitternesse of their spirits one against another A Lutheran is scarce so bitter against a Papist as he is against a Calvinist Luther himself complaineth Not only open wicked men are our enemies but even our frends and those that at first received the doctrine of the Gospel from us even they persecute us most bitterly And he complaineth in particular of Zuinglius Zuing. saith he accuseth me of my wickedness of any cruelty so that the Papists doe not teare me so much as these my friends Again speaking of Corolost adius He is more deadly against mee more set against me then ever any of my enemies were Even hee that God did ufe together with Luther for great ends and purposes for the furtherance of the Gospell yet such bitterness was between them And hath it not been so amongst us Those that are Protestants and such as are nick-named Puritans though they do agree in all the fundamentall points against popery yet because there is some difference in matter of discipline and ceremonies Oh what bitternesse of spirit is there and it is so much the more sinfull in those who say themselves that discipline and ceremonies are but in different things they themselves are specially to be blamed for bitterneesse on their side because the conscience of the other is bound up and cannot yeeld yea not only such as doe contend against popish discipline but such as doe goe a further degree in reformation of discipline it selfe yet because they are differing in some few particulars oh the bitterness of spirit that is many times even among them These are times that call all the people of God to see what they can agree in and in that to joyne against the common adversary and not to tear one another by dissentions God may justly give us over to our adversaries if we agree not among our selves and they may chaine us together Perhaps a Prison may make us agree as it was said of Ridley and Hooper though Ridley stood much against Hooper in point of ceremonies and they could not agree yet when they came to Prison they did well enough there The Lord deliver us from that medicine of our dissentions that wee be not made
〈◊〉 behold Jerusalem a quiet habitation then we should be will 〈…〉 hold Simeon to say Lord now lettest thou thy servant depart in peace for mine eyes have seen thy salvation Marke then what followes a quiet habitation a tabernacle that shall not be taken down nor one of the stakes thereof shall ever be removed neither shall any of the cords thereof be broken but there the glory of God will be unto us a place of broad rivers and streames wherein shal no galley with oare neither shal gallant Ship passe thereby The kingdoms of the world though they seem to be built upon mountaines yet God will tosse them up and down and they shall come to nothing but the Church when it is made a quiet habitation observe it though it be but a tabernacle set upon stakes yet this tabernacle shall not be taken downe nor one of the stakes thereof shall ever be removed though it be tyed by lines yet not a cord thereof shal be broken Yea in this the glory of the Church doth consist for so saith the Text there when it is a quiet habitation the glory of God shall be there God shall dwell among them as a glorious God No Church more honourable then the Church of Philadelphia for that is the Church the Adversaries must come and bow before Rev. 3. 9. and that Church carryeth Brotherly love in the very name of it for so it signifies Cant. 6. 9. My dove my undefiled is but one the onely one of her mother What followeth The daughters saw her and blessed her yea the Queens and the Concubines and they praised her When Christs dove and undefiled comes once to be but one the daughters shall see her and blesse her Esay 11. 7. 8. c. There you have a promise of Judah and of Ephraims joyning together Mark what followes Chap. 12. 1. In that day thou shalt say O Lord I will praise thee Observe In that day And again ver 4. In that day shall you say Praise the Lord proclaime his Name declare his doings among the people make mention that his name is exalted Sing unto the Lord for he hath done excellent things cry out and shout thou inhabitant of Zion Then indeed God doth excellent things when he makes Ephraim and Judah come to be but one Therefore saith the Apostle 1 Cor. 12. 31. Yet shew I unto you a more excellent way What is that way In the Chapter following he falls upon the commendation of Love where you have the highest commendation of it that is in all the book of God that is the more excellent way Cant. 3. 9. There the Church is compared to the Charet of Solomon The pillars of it saith the Text were all of silver the bortome thereof gold the covering of it of purple and the middest thereof being paved with love Then indeed doth the Church ride in triumph in her Charet when there is much love and peace in the midst of it It is true my brethren considering the weakenesse and peevishnesse of mens spirits yea of good men as well as evil we may wonder how ever this shall come to passe Is it possible that this shall ever be so Indeed it must be a mighty work of God to do it We must not think to effect it by strugling one with another and to say 〈◊〉 will make them be at peace and unity or they shall smaâ—◠〈…〉 pull them together by Law This will not do it 〈…〉 for the accomplishing of this great thing Ier. 33. 3. Thus 〈…〉 Call unto me and I will answer thee and shew thee great and mighty things which thou knowest not What are those great and mighty things that we must call to God for Amongst others this is one principal one ver 7. I will cause the captivity of Judah and the captivity of Israel to returne and will build them as at the first and so make them bochone And then ver 9. It shall be to me a name of joy a praise an honour before all the Nations of the earth when they shall heare of all the good that I doe unto them Marke joy praise honour yea a name of joy praise honour followes upon this blessed union and that before all the Nations of the earth For the accomplishment of this Come Lord Jesus come quickely Yet let us further observe the difference between the scattering of the wicked and the scattering of the Saints Judah Israel they were scattered but now they shall be gathered together There is a great deale of difference between the scattering of the Saints and the scattering of the wicked When God scatters the Saints he scatters them that they may be gathered when he scatters the wicked hee scatters them that he may destroy them Psal 68. 1. Let God arise and let his enemies be scattered How scattered As smoake is driven away so drive them away Smoake you know is driven away and scattered so as it comes to nothing Psal 144. 6. Cast forth lightning and scatter them shoote out thine Arrowes and destroy them This is the scattering of the wicked but as for the Saints they may be scattered but it is to spread abroad the gospell by them in the world Acts 8. 4. The Text saith They that were scattered abroad by reason of the persecution of Saul went every where preaching the word but within a while our God shall come and all his Saints with him and hee will gather together the out-casts of Israel with abundance of mercy so Micah 46. In that day saith the Lord I will gather her that is driven out her that I have afflicted and Esay 54. 7. For a time for a small moment have I forsaken thee but with great mercies I will gather thee God will gather his people with great mercyes God hath my brethren fulfilled this in a great part in our eyes even this day Many of those that were driven out of their places and Countryes those that were afflicted and those the land could not beare God hath gathered together these out-casts of Israel Let every one take heed how he hinders this worke of the Lord and how he addeth affliction to those that have been afflicted Again further They shall be gathered together in that day That is in the time of the Gospel when that shall prevail then Judah and Israel shall be gathered together Then The more the Gospel prevailes the more peace there shall be The Gospel is not the cause of divisions then of seditions of factions No It is a gospell of peace the Prince of it is a Prince of peace the Ambassage of it is an Ambassage of peace It is next unto blasphemy if not blasphemy it selfe to say that since the preaching and profession of the Gospel we had no peace but it causes act 〈…〉 and divisions among the people It is true people that are in the darke 〈…〉 and quiet together as it is said of the Egyptians
right one to another whether according to their Principles they doe not wrong one the other And this is a great matter to be able to judge and to punish with civill punishment when any of the Church wrongs his brother against the Principles that himselfe doth professe As for example though he be not a Physitian he doth not understand the difference between the poyson and a wholesome Medicine yet when things are brought before him he may be a competent judge by evidence so as to condemne a Physitian that hath poysoned a man instead of giving of him wholsome Physick And that objection against his competency in judging in the affairs of the Church hath no more power then if it should have been objected that hee must not judge upon a Physitian whether he hath poysoned a man or no because he himself is not a Physitian Thus wee have done with these three consequents that follow upon the opening of the headship of Christ in point of his government And now we see more clearly how Christ is head none but Christ what glory we are to give to Christ as the head of the Church There is one thing more belongs to the head-ship of Christ which must not be passed by though it be not so fully aymed at in the text as what hath already been said and that is the influence of spiritual life that comes unto the Church by Christ the head as the animall spirits come from the head to the members And this is the very reason first why grace in the Saints is of such a beautifull and glorious nature as it is because it comes from Christ the head Secondly This is the reason of that power and efficacy that there is of grace in the Saints because it comes from Christ the head Thirdly this is also the reason why grace in the Saints is of such an everlasting nature and that beyond that of Adam It hath more beauty then the grace Adam had and it hath more power and efficacy then the grace Adam had and it is of a more everlasting nature then that was upon this ground because the grace of the Saints holdeth upon Christ the head hath an influence from Christ God-man in a speciall and peculiar way such an influence as Adam had not This is the excellency of grace in the Saints And to conclude this point of the Head-ship of Christ The rather hath God the Father thus advanced Christ to be the Head because he was willing to stoop so low to be as a worme under foot for so he saith of himself Psal 22. 6. I am a worme and no man Christ was low in his own eyes and submitted himself to such a condition and now behold the Father hath advanced him for so it is said Ephes 1. 22. God hath made him head over all things hath made him head over principalities and powers and dominions over Angels and over all men and all things in the Church hath advanced him to this high and glorious dignity we see somewhat of it now and we shall see more gloriously the head-ship of Christ hereafter In this God the Father doth shew that as he hath dealt with his Sonne so he is willing to deale with the Members of his Son in a proportion His Son that was willing to be so low and under foot is now advanced to such a high glory that all must stoop and yeeld and submit unto him Let us be willing to lye low and though it be under foot to be troden upon by the wicked and ungodly of the world though we cannot expect to be advanced to be head yet we may expect to be advanced to glory dignity You know what God said to Saul 1 Sam. 15. When thou wert little in thine own eyes then I made thee King The lesse any of us are in our own eyes the more are we like to be advanced by God for God wlll observe a proportion between his dealings with Christ the head and his dealings with all his Members The Seventh Lecture HOSEA 1. 11. the latter part of the verse And appoint themselves one Head and they shall come up out of the Land for great shall be the day of Jezreel They shall appoint themselves one Head EPhes 1. 11. It is said God gave Christ to be Head over all things to the Chnrch. How then it is said here that they shall appoint to themselves one Head It is true God the Father hath advanced his Son and extolled him above all things and hath given him to be Head over all but yet when the Church when the Saints shall choose this Christ to be their Head when they shall come in freely and willingly submit themselves unto Christ lifting him up above all honoring his ordinances laws institutions depending upon him for light They are said to appoint Christ to be their Head As though Gods eternal Decree hath made himself to be the God of his Saints yet when the Saints do choose God to be their God God doth account himselfe to be made their God by them they make God to be their God in choosing of him So though Christ by the Father be appointed to be the Head over all yet the act of the Church in choosing Christ and comming to him freely and submitting unto him as to the Head is accounted even an appointing of Christ to be Head This is that happy work which the Saints have been doing and which we are to doe and they will doe to the end of the world appointing Christ a Head Though there be some speciall time that this Text hath reference unto of which by and by yet in all Ages of the Church when the Saints doe choose Christ to be their Head they are said to appoint him Let us joyne in this blessed work an honourable work for creatures to appoint the Lord JESUS to be Head over them Let us say as Hushai did in another case 2 Sam. 19. 18. Him whom the Lord and this people all men of Israel choose for King his will I be and with him will I abide So He whom God the Father shall give to be Head over all things him whom the Saints have in all times chosen for their Head it is he that shall be our Head and our King his will we be and with him will we abide Let us give Christ the preheminence above all prizing his government his ordinances above all the comforts we have in this world Psa 137 6. If I prefer not Jerusalem above my chiefe joy The words are in the Oâ—â—nal If I make not Jerusaâ—â—◠〈◊〉 â—end above the head of my joy Whatsoever is high in our thoughts as a head let Christ be above it Christ in his ordinances must be above the head of our joy For otherwise he is not a Head unto us If you invite a man of quality to your table though you provide never such chear for him yet if you
should see the thicker skin bubble he might thinke t is harder to be broke then the thinner skin but if a Cannon should be shot off nay if it be but a Fillip it makes no difference Now the afflictions of Gods people they are to this right hand of Gods power and the arme of his strength but as a bubble of water before a mighty Cannon Yea if there be not help at all to deliver Gods people in time of affliction yet God can create helpe He will create Jerusalem a rejoycing and their people a joy Yea suppose their condition be such as yet never was the like since the beginning of the world yet Isa 64. 4. Since the beginning of the world men have not heard nor perceived by the care â—either hath the eye seene what God hath prepared for them that waite for him And as the greatnesse of the Churches deliverance is no hinderance of Gods power in delivering them so it should be no hinderance to the work of our faith Common prudence and reason will go a great way to uphold us under some affliction but when the affliction comes to be sore and grievous and long prudence reason then sinketh under the burthen but then should faith lift up it selfe and cast an eye upon this right hand of Gods power this arme of his strength that he hath sworne by and exercise it self in the glorious acts of it For certainly faith is appointed for such a time as this when the Church is under grievous extremities The ordinary afflictions of the Church do not call for such a work of faith but when they come to extraordinary that requires such a power of God for their deliverance then there is called for a worke of faith proportionable as Alexander when he was in great danger Now saith he there is a danger fit for the spirit of Alexander to incounter withall So when the Church comes to be in any great danger all the members of it should say here is a danger here is a trouble fit for the spirit of Christians fit for the spirits of those that are able to exercise the most noble and glorious acts of faith This glorious exercise of faith I may even say we are scarce yet for the present put to it for reason and sense sees much help they see that the cause of God at this day hath the better of the adversary reason I say and prudence may see far this way Let us not look upon every difficulty as a thing that calleth for such a mighty glorious worke of faith whereas men by reason and prudence and may carry themselves under such difficulties much better then most of us doe But we do not know but the Lord may call us unto such difficulties and dangers as requires such a faith as hath such a kinde of work as I have spoken of Let us therefore lay up this Instruction for the time to come Again for great shall be the day of Jezreel If the words be read thus as they are in your Bibles and yet have reference to the calamitous time and grievous extremities of the day of Jezreel then there will be these two excellent meditations from thence The first is That Gods bowels of compassion do work toward his Church because of the greatnesse of their affliction When their afflictions shall be very great and the greater they are the more do Gods bowels of compassion work toward them We know the misery of Gods people in Exo. 3. was a marvailous quickning argument to the compassion of God as I may so speake I have seene I have seene saith he the affliction of my people and their sorrowes and therefore am come down to deliver them If the greatness of the affliction of the Church move the bowels of Gods compassion then let not the greatnesse of affliction hinder our faith Let not the greatnesse of trouble reason down our faith but rather let it reason up our faith for so indeed it should and so the Saints of God heretofore have done by the greatness of the trouble we must reason up our faith as thus It is â—â—me for thee O Lord to work for men have almost destroyed thy law yea the high time is come for thee to have mercy upon Zion for thy people begin to favour the dust thereof What was this a good argument Have mercy upon me and pardon my sin for it is very great to move God withall Surely then this is a good argument Deliver us in our afflictions for they are very great for sin makes a great deale more distance betweene God and us then afflictions yet if the greatness of sin shall come to be put as an argument for Gods mercy and compassion to work much more the greatness of afflictions Yet this is the grace of God in the second Covenant that even the sins that before made the creature the object of hatred those sins come now to make it an object of compassion So afflictions that before were part of the curse they come now to be arguments for the moving of the bowels of Gods tender compassion toward his people Another note if you read it so for great is their affliction is this the promise is the only support of the soul and that which carrieth it thorow the greatest affliction Afflictions are as leade to the net the promise is as the corke the promise keepes above water when the lead pulls down But I leave these meditations though I finde many interpreters run this way And I rather take it as a further expression of Gods wonderfull mercy unto his Church For great shall be the day of Jezreel That is God hath a great day of mercy for Jezreel That is the meaning they shall appoint themselves one head they shall be gathered together and be made one they shall come up out of the land why for God hath yet to come a great day of mercy to his pepole A grâ—â—â— day of Jezreel And herein therefore God makes use of the name of Jezreel in a good sense They that carry it the other way would carry the signification of the name thus for great is the day of scattering of the scattered people so Iezreel signifieth as you heard in the beginning of the Chapter But Jezreel signifieth likewise the seed of God Before God made use of their name in the worse sense that he would scatter them according to their name now he makes use of their name in the best sense they are the seed of God and there is great mercy from God for them When God is reconciled unto a people he takes all in the best sense and makes the best acception of every thing as he doth here of the name Jezreel We have onely these two things to consider of in this expression 1. That the Saints of God and the Church they are Gods Jezreel That is they are the seed of God 2. That there is for this
from the guilt of the generall corruptions of the place where they live For so this Ammi and Ruhamah were a remainder that God did deliver thorough his grace from the generall corruptions of the place where they were for otherwise they had not beene fit to have said to their brethren or to have spoken to their sisters in this sense Secondly those whom God delivers from the guilt of generall corruptions are to be acknowledged the people of God such as have receivâ—â— mercy from God in a speciall manner It is free grace that hath made this difference between you and others Augustin in his second book concerning preservation has a good note upon that Scripture 1 King 19. 18. I have left me seven thousand in Israel God sayes not there are left 7000 or they have left themselves but I have left It is the speciall work of God to preserve any for himselfe in evil times Thirdly the Lord takes speciall notice of such who are thus by his grace preserved in evill times Ammi Ruhamah There are a people amongst these that are Ammi my people that have obtained mercy from me mine eyes are upon them my heart is toward them there are a number that have kept their garments undefiled even in Sardis and I will remember this for ever for their good Noah was a just man prefect in his generation Gen. 6. 9. and what then Chap. 7. 1. Come thou and all thy house into the Ark for thee have I seene righteous before me in this generation Fourthly Such as keep themselves from the corruptions of the times wherin they live they and onely they are fit to exhort and reprove others Those that are not guilty themselves as others are are fit to speak to others to say to their brethren and to their sisters They are fit to exhort who performe the duties themselves that they exhort unto We say it is a shamefull thing for one to be teaching if he be guilty himself he cannot with freedom of spirit say to his brethren and sisters Fifthly It is the duty of those whom God hath delivered from the corruptions of the times to seeke to draw all others to God to seeke to convince others of their evil wayes and so bring them in to the truth We â—eade Levit. 19. 17. Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour not suffer sin to lye upon him Surely those who have obtained mercy have the impression of Gods mercy upon their spirits they are farre from having hatefull hearts now it is hatred for any to suffer sinne to lye upon his brother and not to doe what in him lyeth to help him It is desperate pride for men to triumph over others in their falls and it is wicked cruelty to suffer others to lye down when they are fallen if they can raise them 〈◊〉 faring men who are delivered themselves from shipvvrack and all is 〈◊〉 with them if they see another ship ready to sink in the sea and those on ship-board shoot out to have them come to helpe to save them though they be never so farre remote yet if it should be knowne that they decline to goe out to help them all the sea-men would cry out shame on such and be ready to stone them for etting a Ship sinke when they might have helped Certainly the same case-it is with those to whom God hath shew ed mercy if others lye in their sins they do not what they can for their help 6. Say to your brethren and to your sisters The neerer the relation of any is to us the more should our compassion be towards them in seeking to deliver them from their sins There is more likelihood of prevailing with your brethren and sisters Hath God converted you and have you a brother or a sister not converted or any of your kindred goe and say to them tell them of the danger of their evil wayes tell them of the excellency of the wayes of God exhort them to come in to make tryall of the blessed wayes of God When a brother speaks to a brother or a sister to a sister it is the bringing a hammer of gold to work upon gold and of silver to work upon silver Lastly Say to your brethren and sisters Exhortations unto and reprehensions of others should be with much love and meekenesse Say to your brethren and sisters yet look upon them as brethren and sisters though they have not yet obtained the like mercy that you have Saint Paul 2 Thes 3. 15. speaking of one that walketh inordinately from whom we are to withdraw in respect of any private familiar society yet saith he admonish him as a brother Those who reprove and admonish others with bitternesse of spirit and evill speaking are like a foolish fowler who seekes to get the fowle but he goes on boysterously and makes a noise the way if he would get it is to goe on quietly softly and gently so the way to gaine a brother is not by boisterousnesse and violence but sofness and gentleness It is observed by some of the Jews out of that 25. Exod. ver 3. where the matter of the Tabernacle is said to be gold and silver and brasse you doe not see nor hear of iron to be required for the building of it No iron rigid severe hard dispositions are not fit either to be matter of the Tabernacle themselves or to draw others to be the matter of it Yea but if saying will not be enough to doe the deed then there followes pleading That is the second Say to them admonish them exhort them but what if that will not doe doe not leave presently but Plead yea and Plead with your mother too not onely with your brethren and with your sisters but with your mother Plead with your mother plead for she is not my wife c. Pleade Litigate so some Contendite strive the old Latine hath Iudicate Iudge your mother It may seeme to be a hard and harsh phrase at first but we shall labour to acquaint you with the minde of God in it Here is an exhortation even to the private members of the Church to all one oâ— other to plead even with their mother to plead even with the Church of which they are members and so to plead as to deale plainly and to tell her that she is not the wife of God Pleade with her First here we see Gods condescension that he will have us pleade the ease betwixt others and himselfe as Esay 5. 3. Iudge between me and my Vineyard faith God This sheweth the equity of Gods dealing Pleade the case perhaps some of you might thinke I deale hardly with your mother in so rejecting of her in bringing such judgements upon her No not so but plead you the case plead rather with her then complaine of me for my dealing with her Secondly Plead with her When exhortations and
when Ieremiah had told them the mind of God that they should continue in the land of Iudah and not goe down into Egypt Then spake Azariah and Johaâ—an and all the proud men saying unto seremiah Thou speakest falsly the Lord hath not sent thee to say Goe not into Egypt to sojourn there They are loth to break off their association with Egypt I remember Gwalter in his Comment upon Hosea though not upon this Text telleth a story of the Grecian Churches that in the yeare 1438. because they were afraid of the Turks breaking in upon them they sent to the Bishop of Rome that they would be under his subjection meerly that they might have the help of the Latine Churches to keep them from the rage and tyrannie of their adversaries but within a few yeares they were destroyed Constantinople and the Empire were subdued so as Heathenisme and Atheisme prevailed and this is the fruit saith hee of seeking the association of others in a sinfull way But because this is not the chiâ—â— thing that is aimed at we passe it by She said she would goe after her Lovers that is her Idols What those were we shall see by and by Idolaters use to keepe good thoughts of their Idols They call them their Lovers they look upon their Idols as those that love them and hence they used to call them Baalim from Baal a husband So it should be the care of the Saints evermore to keep good thoughts of God to look upon God as their Lover as one that tendereth their good Idolaters doe so to their Idols shall not the Saints do so to the true God My brethren let us not be ready to entertain hard thoughts of God it is a dangerous thing Gods great care is to manifest to us and to all the world that he loveth us and he hath done much to manifest to us here in England and to our brethren of Scotland that he loveth us and them In Revel 3. 9. the Text saith of the Church of Philadelphia that God loved them Forty yeares ago Master Brightman interpreted that Text of the Church of Scotland Philadelphia signifieth as much as brotherly love You know how they are joyned in Covenant one with another and wee see that those that said they were Iewes they were the Church the Church but proved themselves to be of the Synagogue of Satan are forced to bow before them and if they were not madde with malice they must needs acknowledge that God hath loved that Church And since God hath done great things for us to manifest that he is the lover of England let us then keep good thoughts of God Seventhly Idolaters highly prize the love of their Idols They do not only maintain good thoughts of their Idols or thinke that their Idols are their lovers but they set a price upon them they said I will follow my lovers I must make account of their love they must doe me good for ought I know more then any thing you speak of It is true both of bodily whoredom and spirituall whoredom I will onely make use of one Scripture to daunt the heart of whore-masters and uncleane wretches that so much prize the love of their whores and whore-masters You prize their love but what get you by it you get Gods hatred by it You rejoyce that you have the love of your whores and upon that God hateth and abhorreth you Marke that good you will say Thus Pro. 22. 14. The mouth of a strange woman is a deepe piâ— he that is abhorred of the Lord shall fall therein What get you by this your whores imbrace you and God abhorres you If there be any whore-master any unclean wretch in this Congregation either thou art an Aâ—heist or this text must strike thee at thy heart Art thou in that way and yet not repenting thou art the man that this day God tells thee to thy face that he abhorres thee But how then should wee prize the love of JESUS CHRIST our husband Cant. 1. 4. The remembrance of thy love is better then wine The Church prizeth the love of JESUS CHRIST more then men in the world prize their delight in wine And my brethren doe you prize Christs love and Christ will prize yours and that is observable according to the degree and way of your prizing Christs love so Christ will prize your love Cant. 4 18. you have there the same expression of Christs love to his Church answerable to what hers was before Thy love is better then wine saith the Church to Christ How much better is thy love then wine saith Christ to the Church Eightly I will follow my lovers In bodily and spirituall whoredome there is a following hard after those things they commit whoredome withall I will follow them and not onely say they are my lovers but I will expresse it by following of them The heart of whore-masters and Idolaters do follow hard after their uncleannesse in bodily and spirituall filthynesse First for bodily filthyness observe whore-masters how they follow their lovers Josephus in his Antiquities tells us this strange story of one Decius Mundus that offered to give so many hundred thousand Drachmies that came to six thousand pound English money to satisfie his lust one night with a whore yet could not obtaine his desire neither Will not you be content now who have been guilty of spending a great part of your estate in a way of uncleannesse now to doe as much for Religion for God and Christ and his Kingdome as ever you have done for your whores If there should be any in this place that have beene profuse for their uncleannesse and yet now are strait handed in these publike affaires such as these are fitter to be taken out of Christian congregations and to be shut up in slies For spirituall whoredome I shall shew you how superstitious and Idolatrous people as they prize their idols so they follow hard after their lovers You know that story of the children of Israel when the Calfe was to be set up upon proclamation all the men and women tooke off their ear-rings and their jewels and brought them to Aaron to make the Calfe What a shame will it be to us if we should keepe our eare-rings and our jewels and things perhaps that have not seene the sunne a great while that we should keepe them now when God calleth for them Let women do that for God his truth for your own liberties posterities that they did for their Idols Though you have care-rings and jewels and rings that you prize much yet let them be given up to this publicke cause And it were a shame that gold-rings should be kept meerly to adorn the fingers when the Church and State is in such necessity as it is Away with your niceties now and your fineness and bravery and look to necessities and to the preservation of the lives and liberties both of your selves and your
world can we cannot be so cunning to contrive such plots tricks and devices for our owne ends as the men of the world can but wee have received the Spirit of God we can understand things there through Gods mercy to eternal life There are many men cunning for their own destruction they can find every secret path of sin though sin be a labyrinth they can goe up and down in it finde out ever by-path in that way When the waies of God are propounded to wicked men there is a mist before their eyes they cannot see when the wayes of sin are propunded to the Saints God in mercy cafteth a mist before their eies that they cannot see Eccles 10. 15. The foole knoweth not how to goe to the City wicked men they know not the path to the Church of God to the Ordinances of God they talke much about such and such Ordinances and setting up of Christ in the way of his Ordinances but they doe not see the way of it they know not what the true worship of God meaneth No a foole doth not understand the way to the City of God he cannot finde out that path But the Saints though they know not the wayes of sinne yet they can finde out the paths of God they know the way to the City Possidonius tells us a Austin that when there was wait laid for his life thorough Gods providence he mist his way and so his life was preserved and his enemies disappointed So many times when you are going on in such a way of sin perhaps you little thinke what danger there is in it God in mercy therefore casteth a mist before your eies and you misse that way and save your lives Ver. 7. She shall follow after her lovers but she shall not overtake them c. The Observation is Untill God subdues the hearto himselfe men will grow worse and worse in their sinnes yea even Gods Elect ones to whom hee intendeth mercy at last yet till God commeth with his grace to subdue their hearts they may grow worse and worse they would before goe after their lovers and now here commeth afflictions upon them yet still they will follow their lovers and that with more eagernesse of affection and with more violence then before Afflictions in themselves are part of the curse of God and there is no healing vertue in them but an inraging quality to stir up sinne till God sanctifie them by his grace God may suspend for a time the sanctifying worke of his grace to those he intended good to at last Isa 51. 20. The Text speakes of some whose afflictions were not sanctified That they lye as a wild bull in a net in the streets and they were full of the fury of the Lord They were full of the fury of the Lord and yet lay like a wild Bull in a net in a raging manner This distemper of heart proceeds from two grounds 1. When outward comforts are taken away by affliction the sinner having no comfort in God he knows not where to have comfort but in his sin if conscience be not strong enough to keep from it he runs madly upon it 2. Because he thinks that others looke upon him as one opposed by God for his sin therefore that he may declare to all the world that he is not daunted at all nor that he hath no misgiving thoughts though perhaps hee hath nipping gripes within yet he will put a good face upon it and follow his wayes more eagerly then formerly A second observations She shall follow but she shall not overtake A man may follow after the devises of his owne heart and may be disappointed he may not overtake them There is a great deale of difference betwixt following Gods wayes and our owne wayes there was never any in the world that was disappointed if he knew all in following Gods wayes but he got either the very thing he would have or something that was as good if not better for him but in the wayes of sinne in our owne wayes we may meet with disappointment why should we not then rather follow God then follow our own desires The desires after sin as they are Desideria futilia so they are Desideria inutilia as one speakes as they are foolish so they are fruitlesse desires they doe not attaine what they would have How hath God disappointed men in our dayesâ— they have not overtaken what they greedily sought after Our adversaries blessed themselvs in their designes they thought to have their day they propounded such an end and thought to have it but how hath God disappointed them But whether God hath done this in mercy to them as it is spoken of here that we know not we hope God hath crost some of them in a way of mercy though perhaps he may deale in another way with other of them But further Disappointment in the way of sinne is a great mercy As satisfaction in sin is a judgement of God and a fearfull judgement so disappointment in sin is a mercy and a great mercy Prov. 14. 14. there you shall find That the back-slyder in heart shall be filled with his own wayes A dreadfull threatning to back-slyders and apostates when God hath no intention of love and mercy for backsliders God will give them their owne devices they shall have their fill in their owne wayes you would have such a lust you shall have it you shall be satisfied to the full and blesse your selves in your owne wayes This is the judgment of God upon backsliders but for the Saints when they would have such a way of sin God will disappoint them they shall not have it We account it ordinarily very grievous to be disappointed of any thing and many times I have had this meditation upon it What doth it trouble the hearts of men to be disappointed almost in any thing Oh what a dreadfull vexation and horror will it be for a man to see himself disappointed of his half hopes Remember when you are troubled at any disappointment what will be the terrour then and anguish of spirit if it should prove that any of you should be disappointed of your hopes for eternity But those whom God doth often disappoint in the way of sin they may have hope that God will deliver them from that great disappointment And againe yet further Shee would have her Idols but God will take them away shee shall not have them saith God though shee follow after them and have a great mind to them yet they shal not overtake them God will remove them from their Idols or their Idols from them that is the meaning they should not come to their Dan or Bethel they should either be removed far enough from their calves or the calves from them Thus it should be with Governours they should take such a course as to take away Idols and superstitious vanities from those that will be worshipping of them
in that place of Ezek. there be speaking of new Moons other Feasts yet it is to set out the condition and blessed estate of the times of the Gospel under those shadows types the Prophet speaking according to the Jewish language in that way This being granted let us compare the institution of the Feast of the new Moon In Num. 28. with what is laid in Ezek. 46. in Num. 28. they were to offer for a burnt offering two Bulloks one Ramme seven Lambs but in Ezek. 46. 6 In the daies of the new Moon there should be but one bullock six lambs God himself had said that in their new Moons they should offer two Bullocks seven Lambs yet when the Prophet would set out a more glorious condition of the church he saith they should not offer so much as they did before they should offer but one Bullock and six Lambs What are we taught from this We are taught by this two excellent lessons which are the reason of the difference First that there is such a blessed estate of the Gospel coming that shall not be subject to such changes as hath been heretofore but a more setled condition of peace and rest so that they shall not have such occasion to blesse God for his providence in the changes of times as before they had Their solemnity of the new Moon that is of doing that spirituall thing that was done in a ceremonious way that was to give God the glory for the change of times now in the times of the Gospel they shall not have so many Sacrifices to make it such a solemn business as it was then Why because the Church shall be in another condition of more rest safety and more constancy in their wayes not hurried up and down by mens humors and lusts and wills as before Secondly that the state of the Gospel shall not be so subject to danger neither as it was before there shall not be that occasion to blesse God for bringing of light presently after darkness for that is one end of the Feast of the new Moon that when they could not see the Moone a great while and it was darke as if that creature had been lost out of Heaven now they see it againe they were to blesse God for it But in the time of the Gospel that is comming there shall be no such darknesse this time is not yet come we yet had need to have our seven lambs and two bullocks for we have much darkness those places in Ezek aime at some speciall time more then other there is a glorious time of the state of the Church when there shall not be such occasion of blessing God for delivering us from darknesse as there hath beene The Ninth Lecture HOSEA 2. 11. I will cause all her mirth to cease her feast dayes her new moones and her sabbaths and all her solemne feasts OF the Jewish new moons the last day God threatens likewise to take away her Sabbaths Sabbaths Plutarch thought that the Sabbath of the Jews was from Sabbos a name of Bacchus that signifies to live jocundly and bravely and merrily Indeed the Sabbaths that many keep have such a derivation their Sabbaths are sabbaths of Bacchus to be merry and to eate and drinke and play is the end of all their Sabbaths But the word hath a better root God would have us upon the Sabbath rest from all other works that we may be free to converse with him therefore it is so much the more inexcusable if when we have nothing else to doe we shall deny to converse with God as he requireth of us If a friend should come to your house to converse with you and he should know you have no businesse to take you up yet you will scarce see him or spend a little time with him will hee not take it ill If indeed you could have such an excuse that your businesse is extraordinary though your time be lesse you spend with him it would not be so ill taken but when he knows you have nothing to do and yet you deny time to converse with him will not this be taken for a slighting him Thus you deale with God Had you indeed great occasions and businesses to doe upon that day though you did not so converse with God in holy duties it were another matter God might accept of mercy rather then sacrifice But when hee shall appoint you a day to rest wherein you have nothing to doe but to converse with him yet then to deny it this is a sleighting of the Majesty of God Now the Jews had diverse Sabbaths amongst others these were principall ones The Sabbaths of dayes and the Sabbaths of yeers The Sabbath of dayes every seventh day they had a Sabbath and it was kept unto the Lord. Now this Feast of theirs had so me what in it Memorative somewhat Significative and somewhat Figurative It was a Memorial a Signe and a Figure A Memoriall of two things 1. Of the works of Gods Creation After God had finished his works of Creation then he rested and sanctified the seventh day and Psalm 92. being appointed for the Sabbath the Argument of it is the celebrating the Memoriall of Gods great works 2. Of the deliverance out of Egypt in remembrance of the rest that God did give them from their bondage So you have it Deut 5. 15. Remember that thou wast a servant in the land of Egypt and that the Lord thy God brought thee out thence through a mighty hand and by a stretched-out arme Therefore he commanded thee to keepe the Sabbath day Secondly it was Significative a Signe Exod 31. 17. It is a signe betweene me and the children of Israel for ever And verse 13. It is a signe betweeue me you that I an the Lord that doe sanctifie you God made it a signe that as this day was by his command to be sanctified set apart from other dayes so God had set apart this nation of the Jewes from other nations Thirdly It was Figurative it did figure out or typific the rest that did remaine for the people of God Heb. 4. There remaineth a rest to the people of God both here in the time of the Gospel and in heaven eternally Now we are to know there was some speciality in this day of rest in this sabbath of the Jews more then in any other sabbath As First in the Antiquity of it It was the most ancient of all the dayes set apart for an holy use being from the time of the Creation Secondly it was written with Gods owne finger in the Tables Thirdly God rained no Manna upon this day and that even before the Law was given in Mount Sinai for the honour of this day 4. The whole weeke doth take denomination from the Sabbath Luke 18. 12. I fast twice in the weeke twice a Sabbath so the words are in the Greek So Marke 16. 2. The first day of the
weeke the first of Sabbaths so the words 5. This Sabbath is called an everlasting Covenant by way of eminency as if nothing of Gods Covenant were kept if this were not Exod. 31. 16. Ye shall keepe the Sabbath for a perpetuall Covenant Yea 6. God puts a remembrance upon this day and not upon any other sabbath If a friend who would faine converse with you send to you three or four dayes or a wecke beforehand I pray think of that day I will come to you then and converse with you wee will enjoy communion together now if when he doth come he shall finde you emplyed in unnecessary businesses will he take it well God doth so with you saith God I desire to converse with your soules and I appoint you such a day think of it remember that day that you and I may be together and converse sweetly one with another if God finde you then occupied in unnecessary businesses he will not take it well This Sabbath the Jewes rejoyced much in and blessed God for it Nehem. 9. 14. as a great mercy And Philo Iudaeus speaking of the fourth Commandement saith It is a famous precept and profitable to excite all kinde of vertue and piety And the Hebrews say we must sanctifie the Sabbath at the comming in and going out and blesse God that hath given us this Sabbath Yea it is called by some of the Hebrews the very desire of dayes And Drusius telleth of a Jew who when the Sabbath dâ—y approached was wontto put on his best cloathes saying Come my Spouse c. as being glad of tharday as a Bride-groome of his Spouse It is not my worke to handle the point of the Sabbath-day or Lords-day now but to open it as we have it here in the Text to shew what kinde of Sabbath the Jews had onely observe this one thing about this Sabbath If you compare Numb 28. 9. with Ezek. 46. 4. you shall finde that the offerings in the time of the Gospel prophesied of were more then those were in the time of the Law In Numb you finde but two Lambes but in Ezekiel you finde six Lambs and a Ram for the Sabbath This by way of type shewes that in the setled times of the Gospell Gods worship upon the Christian Sabbath should be solemnized more fully then it was in the time of the Law The next is the Sabbath of yeeres and they were of two sorts There was one to be kept every seven yeeres and another every seven times seven every fiftieth yeere Every seventh yeer there was a rest of the land as every seventh day there was a rest of the labour of their bodies so every seventh yeere there was a rest of the land Exod. 23 10. Six yeeres thou shalt sow thy land and gather in the fruits thereof but in the seventh yeere thou shalt let it rest analye still rhey must not prune their Vines nor gather their vintage one yeere in seven The Sabbath of dayes signified that they themselves were the Lords therefore they ceast from their own labours But the Sabbath of yeeres the resting of the land signified that the land was the Lords at Gods dispose and that they were to depend upon the providence of God for their food in the land God would dispose of the land when they should plow and when they should sow and gather in the fruits thereof as he pleased We must acknowledge that is the morall of it to our selves that all lands are the Lords the fruit that we enjoy from the land it is at his disposing If any man should aske what should we eate that seventh yeere seeing they might not plow nor sow nor reape neither have vintage nor harvest The Lord answers them Levit. 25. 20. 21. I will command my blessing upon thee in the sixth yeere and it shall bring forth fruit for three yeeres God you see will not have any to be losers by his service Let us trust God then though perhaps you have now one yeer in which you have no trading People cry out Oh this twelve-month we have had no trading in the City we can get no rent out of the Country neither Do not murmure trust God It may be God hath beene beforehand with many of you you have had full trading formerly that may preserve you comfortably now If not before trust God for the next the Jews were faine to trust God every seventh yeer they had nothing comming in for one yeere in seven If once in all your life time God take away your trading upon extraordinary occasion do not murmure do not give lesse to the poore now I speak to those whom God hath blessed in former yeers so as that they are not only able to subsist but to give too See for this Deut 5. 9. Beware thou sayest not in thine heart the seventh yeere is at hand and thine eye be evill against thy poor brother and thou givest him â—ought and he cry unto the Lord against thee and it be sinne unto thee If now because you have not such a full Income as you were wont to have in your trading if a company of poore distressed plundered people come among you and desire your helpe if you deny to relieve them if they cry unto God against you it will be sin unto you Now this rest of the land was to put them in minde that there was a time comming when God will free them from labour Now they were faine to eate their bread in the sweat of their browes but God would supply them once in seven yeeres without the sweat of their browes in â—illing the land shewing that there was a time where in God would bring his people to such a rest that they should have full supply of all things without labour But further besides this there was a second thing in this seventh yeere all debts that their brethren owed to them were to be released Deut. 7. 15. it is called there the Lords release the Lord is mercifull to those that are in debt God knowes what a grievous burthen it is for his people to bee in debt it is indeed an inconceivable burthen rich men who are full-handed do not understand what a burthen it is for men to hang upon every bush to be in debt to every man they deale with they cannot sleep quietly they can have but a little joy and comfort in their lives the burthen is so grievous Now God in mercy to his people that they might not all their dayes goe under such a burthen and so have little joy of their lives therefore he granted this favour to them that once in seven yeeres their debts were to be released But it was the debt of an Hebrew Deut. 15. 30. Forraigners debts they were not bound to release By that wee are to learne this instruction that there should be more pity and commiseration shewen to those that are our brethren in the flesh or our brethren in
regard of Religion and godlinesse in regard of their debts then others It is true there is a complaint of many that are godly that they have little care and conscience in paying their debts the justnesse of that complaint I know not but there may be a slothfulnesse in many if not unfaithfulnesse and if there be carelesnesse unfaithfulnesse in some it is enough to cast an aspersion upon all that are godly but though those that are godly should be more carefull of paying their debts then others but if they cannot you are bound to be more mercifull unto them then to others because they are godly and not to seeke to take advantage the rather upon them because they are godly this is a vile and a wicked heart to take advantage so much the rather if thou seest them godly laborious in their calling and it be meerely a providence of God and not any negligence of theirs thou art bound to shew much commiseration unto them In that forenamed place Deut. 15. 9. Beware there be not an evill heart in thee to be lesse merciful to thy poore brother because of the seventh yeeres rest of the ground or because the debt was to be released that seventh yeere but verse 10. thou shalt surely give it him and thy heart shall not be grieved because for this thing the Lord thy God shall blesse thee in all thy workes and in all that thou put test thy hand unto Notwithstanding there must be a cessation of plowing and sowing and vintage in the seventh yeer yea and notwithstanding thou wert bound to release thy debt in the seventh yeer yet you must doe this and not do it grudgingly you must not murmure and say what doth God require of us that we must neither plow uor sow and that we must release our debts and give too nay and give and not have our hearts grieved too that we must not complaine of this Oh my brethren God loveth exceedingly cheerfull givers and hearts inlarged with bowels of compassion he doth no love hearts grumbling and objecting against giving Many men have no quicknesse of understanding in any thing else but against workes of mercy how quick are they in their objections and can finde such subtle wayes to save their purses that a man would wonder at it against this there is a solemne charge Deut. 15. 11. Thou shalt open thy hand wide unto thy brother to the poore and needy in the land The third thing to be done once in seven yeers was the release of servants too they must goe free and they must not be sent away empty neither as ver 18. of that Deut. 15. It shall not seeme hard to thee when thou sendest him away free from thee you must give them liberty as ver 14. It is true we are not bound to the letter of this every seven yeers to doe thus but there is a morall equity in it when servants have done you faithfull service you must not think that it is enough that you give them meate and drink and cloth but you must be carefull of your servants how they should live after they are gone from you This was the first sabbath of yeers But the second was most famous and that was the rest that was every seven times seven yeers the fiftieth yeer which was called the yeere of jubile from that trumpet that they were wont to proclaime that yeer by which as the Jewes tell us was a Rams-horne In this yeere there were divers of the same things done that was in the seventh yeer as the release of debts the release of servants But there are some things observable that were done at this time beyond what was done every seventh yeer As for servants the release of them was not onely of such servants as had then served seven yeers yea if they had served any time they were then to be released but besides there was order taken by God for release of some servants that would not be released in the seventh yeere for when the seventh yeer came though all servants might then be released yet there were some that would not be released and there was an order taken by God for that Exod. 21. 6. if there were a servant that loved his master and would not goe free then his Master should bring him to the post of the door and with a nayle bore his eare and then the Text saith he should serve him for ever Now that for ever is by Interpreters interpreted but for a time of Jubile and then he should have rest Here it is to be understood of the 50. yeer the yeer of Jubile There are some kind of spirits that are so slavish that when they may have liberty they will not they deserve to have their eares bored to be slaves to the fiftieth year if not for ever Many amongst us this day have such spirits God offereth us a release from bondage how many of us love servitude still It is just with God that we should have our eares bored and that we should be slaves even for ever but we hope there will be a Iubile come at length for our deliverance God would have a Iubile even to deliver those that were of the most servile spirits and might justly be left to serve for ever It is true when God began with us in the beginning of our Parliament like the seventh year God offered to us a release and we refused it then and since we deserve that our ears should be bored but God is infinitely mercifull though we be of servile spirits and know not how to pitty our selves we hope the Lord will pity us and grant us out of free and rich grace a Iubile even to deliver those who have a mind to be bond-slaves I am sure God doth so spiritually If God should not deliver those that are minded to be slaves he should deliver none It was a great mercy so to provide for servants that they might be delivered The greater because servants then were not as they are now there was a great deal of hardship that servants indured then more then now they were bought and sold not only other nations but the Hebrews were bought for servants also so you shall find it Exod. 21. 2. Besides servants were in such bondage then as if the Masters did beat them with a rod untill they killed them yet they must only be punished they must not have blood go for their blood yea though he died under his hand yet he was but to be punished and if the servant lived but 2. or 3. days after the Master was not to be punished at all so you have it Exod. 21. 20 21. If a man smite his servant with a rod and he dye under his hand he shall be surely punished notwithstanding if he continue a day or two he shall not be punished for he is his money Oh that servants would consider of this and bless God for the
liberty they have now more then servants had in former times It was so likewise with the Romans the word servant cometh à Servando because the Romans used to have such for servants as were preserved in time of war that should otherwise have bin put to death whether they were those or others yet the condition of all was very servile both amongst Iews and Romans which may justly rebuke the pride of servants now if they be but crost in their minds in the least thing they make such a complaint as if they were exceedingly wronged Let servants rather bless God for their condition then murmur at a little hardship they indure for the hardship of servants in former times was another manner of hardship then any you can indure who have the hardest masters Hence it is that in the day of Iubile the servants did so rejoyce Iewish antiquities tell us that nine days before their release the servants feasted and made merry and wore garlands because of their freedom approaching The second thing extraordinary in the day of Jubile was that not onely debts but lands were released Lev. 25. 22. The land shall not be sold for ever And there were divers reasons for this why the land must not be sold for ever but must return to the first possessors in the year of Jubile One reason is in the Text Lev. 25. 23. For the land is mine saith God for yee were strangers and sojourners with me God would hereby teach them that they must not account themselves absolute lords of the land the land is mine and you that are the greatest land-lords of all are but as strangers and sojourners with God the land is still Gods And vers 28. If a man bee not able to redeeme his land nor his kinsman for him it shall remain unto the yeer of Iubile and in the Iubile it shall goe out and hee shall return unto his possession If he could redeem his land himself or a kinsman for him he was to redeeme it before but if a man should be so poor as he could not give any thing to redeem it yet in the year of Iubile it should return unto him God would not have his people too greedy to bring the possession of the Countrey in to themselves to have a perpetuall inheritance to themselves and their posterity This is the greediness of many covetous and ambitious men oh that we could lay land to land and house to house to get a perpetuall inheritance for our selves and posterity God would not have his people be of so greedy dispositions for a few of them to get the whole Countrey into their own possession therefore he would have no man that ever had any possession but once in fifty years that possession must return to that familie again The land was to return to the first owner that the distinction of Tribes might be continued which was known much by the continuance of their possessions that belonged to every tribe family God had great care before Christs time to keep the distinction of tribes that so it might be cleare out of which tribe Christ came But further this year of Iubile aymed at a higher thing it was a type of Christ to set out the blessed redemption that we have by Christ The trumpet of the Gospel which the Ministers blow is a trumpet of Iubile That place Isa 61. 1 2. seems to have reference to a Iubile there the Text saith that Christ was appointed to proclaim liberty to the captives the opening of the prison to them that are bound to proclaim the acceptable yeer of the Lord now that acceptable year was the year of Iubile there was the opening of the prison and the releasing of them that were bound Psal 89. 15. saith the text Blessed are the people that heare the joyfull sound that hear the Jubile Oh blessed are our ears who live to such a time as we do to heare the trumpet of Iubile blowing in one congregation or other almost every day now we have a release of our debts bondage this is the joyfull sound We are all by nature in debt sins you know are called debts in the Lords prayer every soul is bound over to Gods eternall justice to answer to the law for not obeying the law now cometh this Iubile and releaseth all debts And we are all bond-slaves in bondage to sin to the law and to the devil now cometh the Gospel this Iubile and releaseth our bondage sets us at liberty 3. We have forfeited our right to the crea ure yea to heaven it self now the Gospel comes and restores all we have right now to the comforts of this world and to heaven Canaan was a type of heaven and the loss of their inheritance there was a type of the loss of heaven and the bringing them again to the possession of it a type of the restoring of right to heaven Oh happy are they then who hear this joyfull sound not only with the eares of the body but who have it sounding in their hearts and that by the work of the spirit of God in them In this year of Iubile there is one thing further very remarkable and that is the time when this trumpet that was to proclaim this yeer was to blow Lev. 25. 9. the trumpet was to blow upon the tenth day of the seventh moneth What remarkable thing is there in this that the trumpet must be blown the tenth day of the seventh month yes there is this remarkable in it the tenth day of the seventh month was their day of expiation the day of their atonement their publique fast This day appointed every year for all Israel to afflict their souls before God to humble themselves for their sins and to seek for mercy from God as we shal shew you more largely when we come to open the solemnity of that day I only mention it now to shew that the trumpet of Iubile was to be sounded upon that day It is a strange thing that upon that day wherein they were to afflict their soules before God and to mourn for their sins the trumpet of Iubile was to sound that was to proclaim joy and mirth things of a contrary nature to humbling and mourning Yea but this affords us divers excellent instructions As First God would have his people so to mourn as to know their joy is coming In the darkest day they had wherein they were bound to afflict their souls most yet they were so to mourn as to know there was a Iubile at hand We are not to mourn as those without hope in our most grievous sorest mournings we must have our hearts sink in desperation wee must so mourne as to expect a Iubile Yea further the Saints mourning is a preparation to a Iubile o◠joy Ioy then is neer at hand when the Saints must mourn in a godly manner Did not the Lord deal graciously with us the last fast day when
were all in the Summer time not in the Winter For the first which was the Feast of the Passeover was in the latter end of our March and the beginning of April the Feast of Pentecost was fifty dayes after the Feast of Tabernacles was about the middle of our September It was indeed a very laborious thing for them to goe up to Ierusalem to worship but God did so commiserate and pitty them that they were not to goe in the winter time That is the reason of that phrase in Acts. 27. 9. Sayling was dangerous because the Feast was already past that is the Feast of Tabernacles was past which was about the fifteenth of September and so it began to be winter God would be so indulgent to his people that they should have the Summer time to go up to Jerusalem in If it would be an affliction to goe up to Jerusalem in the winter and therefore God would favour his people in that Oh what an affliction is it then to flie from Jerusalem before our enemies in the winter time We had need pray the more hard now for those that are in danger of the enemy that God would be mercifull to them in this A fifth note is when they did goe up to these three Feasts they must not come empty but full-handed so you have it Deut. 16. 16. Ye shall not appeare before the Lord empty Noting thus much That when ever we come to acknowledge Gods mercy for any thing we must come with full hands and liberall hearts with hearts ready to distribute or otherwise we doe but take Gods Name in vaine The last is the wonderfull providence of God toward them though all the males in the whole Countrey were to come up to Jerusalem three times in the yeere yet their Countrey should not be in danger of the enemies For the Jews had not such walls of Seas about their Country as we have but they lived in the very midst of their enemies they were surrounded with them on the East the Anâ—onites and Moabites the West the Phylistims the South the Egyptians Idumeans the North the Assyrians to whom the Prophet seemes to have reference Zach. 1 18. Now they might say shall our males goe up to Jerusalem three times a yeer why then our enemies that lie close in our borders for they lay as neere them as Yorke or any other shire is to us may come upon us and destroy us therefore God laid in a caveat and provision for the incouragement of them Exod. 34. 24. he tells them there None shall desire thy land when thou shalt goe up to appeare before the Lord thy God thrice in thee yeere God tooke care that none should desire their land Let us goe on in Gods service and hee will take care to deliver us from our enemies Many times out of slavish feare of the danger of enemies and what disturbance they are able to make amongst us wee are ready to betray the cause of God and neglect his worship Let us learne from hence to goe on in Gods wayes and not feare any hurt our enemies can doe us God saith that he will take care when they are all at Jerusalem in the exercises of his worship that none should desire their land Now for the opening these severall Feasts in it you may be helped fruitfully to reade much Scripture in the Old Testament for much of it is spent in things concerning some of these The first was the Passeover You have the history of it Numb 28. 16. 17. and in divers other Scriptures That Feast was in the beginning of the yeere It is true our Scripture was the beginning of their Annus Civilis their yeere for Civill affairs but the Month Abib which was the middle of March and part of Aprill was Annus Ecclesiasticus the Ecclesiasticall yeere and it was so appointed upon their deliverance out of Egypt when God commanded them then to celebrate their Passe-over hee told them that that Month should be unto them the beginning of monthes the first month of the yeere Noting thus much That deliverance from great evills are mercies that we are highly to prize the Jews were to begin their yeere in memoriall of the mercy they had upon that Month. For the name Passeover from God sending forth destroying Angels that yet passed over the houses of the Israelites that night he went thorough the land and destroyed all the first borne of the Egyptians but saved the Israelites this Feast was also called the Feast of unleavened bread Luc. 22. 1. because they were to goe out of Egypt in hast and could not have time to leaven their bread but tooke only a little flower and water together and so carryed it upon their backs Josephus tells us that they tooke onely a little flower with water together that might serve them with a great deale of sparing but for thirty dayes there was all they had for so many thousand thousands onely for so many dayes God put them to it to depend upon him We are ready to murmure if we see not enough to serve us many yeers if our armies have not enough for so long time they had but a little meale and water that might serve them for thirty dayes and they knew not where to have more when that was spent no marvaile that it is said of Moses Heb. 11. 27. by faith we went out of Egypt This bread is called the bread of affliction Deut. 16. 3. and it was unleavened bread not onely to typifie that we must not have our hearts leavened with malice but to put them in mind of that sore affliction they were in not onely when they were in Egypt but when they went out of Egypt that they had then but a little meale and water to serve them for thirty dayes Now this Passeover was partly Memorative and partly Figurative Memorative First to remember the deliverance of their first borne Secondly to remember their deliverance from the bondage of Egypt When others are smitten that is the morall signification and we passe over this is a great mercy Againe Deliverance from bondage and in that outward man and bondage in respect of Religion and conscience is a mercy for everto be celebrated God is pleased now to offer us this mercy of deliverance from both these bondages certainly we are a people devoted to misery if we shall not take Gods offer of mercy We have beene in bondage in our estates and liberties God offereth us freedome and freedome also from Antichristian bondage which is worse then Egyptian bondage The Text saith when they were delivered from the bondage of Egypt Moses sang and in the Revelation when they were delivered from Antichristian bondage they sang the song of Moses We were long since delivered from a great part of this bondage now the Lord ostereth to deliver us altogether But to let that goe They were to eate this Passeover with their staves in their hands
this was to note their hasty going out of Egypt We should not when God offereth us mercy of deliverance goe forth slowly This is our misery at this day the Lord offereth deliverance and we lye slugging on our beds and are like that foolish child the Prophet speakes of that sticks in the birth We have stuck these two yeers in the birth whereas we might have beene delivered long before this It concerns us all to consider what the cause is and to lament it before the Lord that we may make our peace with him But further In thanksgiving for a mercy we are ever to remember what we were before that mercy They must eate unleavened bread at this Feast the bread of affliction they must remember the afflictions they were in before they had this mercy whereof this Feast was a Memoriall when wee blesse God for a deliverance we must really present before our souls the sad condition we were in before we were delivered Further The speciall thing that is aimed at in the Passeover was that it should be a type of Christ who was that paschall lamb that was to take away the sinnes of the world he that was rosted in the fire of Gods wrath for our sinnes as that Lambe that was to be eaten in the Passe-over was rosted in the fire And if ever the Angell of Gods vengeance do passe over us it is thorough the blood of that Lambe sprinkled upon our hearts which was signified by the sprinkling the blood of the Lambe upon the posts of their houses In the Lords Supper we celebrate in effect the same Feast of the Passe-over they did and by this we may learne this excellent note There is little comfort in the remembrance of outward deliverances except we can see them all in Christ They were in this Feast to remember their deliverance out of Egypt but withall they were in it to have a figure and type of Christ that sweetned their remembrance that made the Feast a joyfull Feast when they could see their deliverance out of Egypt as a fruit of Christs sufferings when this Lambe that was to put them in minde of it did put them in minde likewise of Christ the paschal Lambe In all deliverances from any kinde of affliction if you would have the remembrance of them sweet unto you you must looke upon them all in the blood of Christ and so remember them and then your hearts will be inlarged to blesse God This was the Ordinance of God in the Passe-over but besides Gods Ordinance the Jews added divers other things The first thing observable that they added was earnest prayer to God for the building of the Temple which many of them observe to this day Those who writ of the customes of the Jews tell us that because the Temple is destroyed where they were to goe up thrice in the yeere to solemnize these Feasts therefore they pray so earnestly and mightily for the Temple in this manner They cry altogether to God Lord build thy temple shortly very quickly very quickly most quickly in our dayes then they go over it again Mercifull God great God kind God high God sweet God with divers other epithets Now build thy Temple quickly very quickly c. Now now now five times together â—o Euxtorfius tells us They teach us how much the Temple doth concern us Here is onely their mistake they rested in the materiall Temple they did not consider that This Temple was a type of Christ therefore as earnestly as they prayed for the building of their materiall Temple so we are to pray for the building up of the mysticall body of Christ now Lord build quickly doe not defer it even in our dayes do it A second thing they added was the manner of casting out of unleavened bread in this they observed three things their inquisition their extermination their execration first with a candle they would narrowly search every corner of the house to see if they had the least crumme of leaven if any were found they cast it out with solemnity and then they used to wish a curse upon themselves if there were any left in their houses that was not cast out This morall Observation wee may be taught from it it should be our care when we are to receive the Sacrament to make narrow inquisition to get the candle of the word and to search every corner of our hearts every faculty of the soule to see if there be no leaven in it 2. Whatsover we see to cast it out of doores And 3. to be so much set against sinne as to be willing to take a curse upon our selves if we should willingly let any knowne sin be in our hearts and to acknowledge that God might justly curse us in his Ordinance if we be false in this Thirdly they used to shew forth all their brave rich things if they had any bravery in cloathes in furniture in any good thing they would shew all at this Feast By their superstition we may learne this note that in the time of our comming before God it is fit for us to manifest his graces to exercise all those beautifull graces that the Lord hath endowed us with by the work of his Spirit for there is the riches of a Christian there is his brave cloathes and his plate all his excellencies are his graces The fourth thing they did was after the Passe-over was at an end they would fast three dayes to humble themselves for their faylings in keeping that Feast This was not Gods Institution but it was their custome and we may learne this from it though not to binde our selves to that they did too looke back to our receiving the Sacrament and to bewayle all our miscarriages I beleeve if things were examined to the quick in our receiving the Sacrament you would finde matter enough to fast and pray for the humbling your soules from your miscarriages Lastly in the Passe-over they used to reade the book of the Canticles because that booke treats especially of the conjunction of the soule with the Messiah which is sealed up especially in the Passe-over And that indeed is a speciall meditation for us when we come to the Lords Supper to meditate of our conjunction with Christ The next is the Feast of Pentecost This Feast is called also the Feast of Weekes because there were seven weekes to be reckoned and then at the end of them it was solemnly to be kept you shall finde it Levit. 23. 15. There you have the Feast of the Passe-over and in that the first day of seven and the last day of seven was solemnly kept now they were to count from the morrow after the first Sabbath seven Sabbaths that is seven weekes compleate the first Sabbath of the Passe-over was the fifteenth day of the month Abib and then the next day from that they were to count seven weeks and at the end of seven weeks was the
Feast of Pentecost to be kept Now in this first day wherein they began to count their weeks for the preparation to this Feast of Pentecost you shall find that the first fruits were to be offered up to God it was a kinde of distinct Feast called the East of the First-fruits in which they were to bring a sheafe of the first fruits of their harvest unto the Priest to be offered to God And the reason was because new their harvest began Assoone as ever the Passe-over was killed and they had kept the first Sabbath of the Passe-over for they were to keepe it seven dayes they began their harvest they must not put a Sickle into the corne nor reape any thing of their ground untill they had kept the Passe-over it affordeth auto us this instruction We cannot enjoy any sweetnesse nor any blessing from any fruits of the earth but through the blood of Jesus Christ After they had solemnized the memorial of the blood of Christ then they might put a Sickle into the corne reape it and not before as soone as they had solemnized the remembrance of Christ in the Passe-over they might goe with comfort and take the fruits of the earth rejoyce in them but not before Now this was in the month of Abib that is part of our March part of April then began their harvest thence it hath its name for Abib signifies an eare of corne Now their harvest began so soone in the land of Canaan not only because it was a hot Country for it is observed that Africa was a hotter Country then theirs and yet their harvest began not so soone but because of the blessing of God upon that land therefore Ier. 3. 19. it is called a goodly heritage because of the timely bringing forth the fruit the words translated goodly heritage signifies an heritage of comlinesse the same word that is here for goodly signifies a Roe-Buck to which this land was compared and so it may be said to be a land of a Roe-Buck because of the speedy and swift ripening of the corne The observation is It is the blessing of the Church to have their fruit ripe betimes not to stay too long before they be ripe for Canaan was a type of the Church You young ones consider of this the Lord loveth to have the fruits of Canaan ripe betimes if you grew in the wildernesse though you did not bring forth fruit in your young time God did not so much regard it but if you live in his Church in Canaan the Lord expects you should beg in betimes in the very spring of your yeeres you should bring forth fruit un to God Men doe much rejoyce in timely fruits they are lovely Yea and God rejoyceth in them too Micah 7. 1. My soul desireth the first ripe fruits this is true of God himselfe Your parents and Godly friends may say our soule desires that grace may spring up betimes in these young ones so it may be said of God the very soul of God desireth to see the first fruits fruit in young ones is that which is pleasing to Gods soule We may further note when we have had communion with God in holy things then we may have a holy and more comfortable use of the creatures As before we noted when we have solemnized the blood of Christ then we may enjoy sweetnesse from the comforts of the earth so now when wee have enjoyed communion with God in his Ordinances then it is a fit time to have a holy use of the creatures yea then you must be carefull of having a holy use of the creatures as soone as ever they came from the Passe-over the first day they were to celebrate the first fruits unto God From whence Thirdly After the blood of Christ is sprinkled upon the conscience then men will be ready to dedicate things unto God Then as Zacheus said Halfe my goods I give to the poore here are my goods here is my estate doth the Church doth my brethren stand in need of helpe Loe wee are ready to offer them up unto God Fourthly The first of blessings are to be offered up unto God God gives them a charge that the first of the first of all the fruits of their land should be offered unto him all that commeth afterward should be the more blessed Learne this you young ones dedicate the first of your years unto God the very first of your first the dawning of your years Now assoone as they had dedicated their first fruits when harvest was done then comes the Feast of Pentecost then they rejoyced in the consummation of harvest If you dedicate your young dayes unto God when the consummation of your years comes how may you keepe a Feast of Pentecost The Jews first deditated the first fruits fifty dayes before and then at the fifty dayes end they kept their joyfull Feast of Pentecost so might you if you dedicated your young yeares unto God On the other side what a sad thing will it be for old men that but now begin to thinke of God and Christ it is well you do so but you cannot doe it comfortably as you might have done if you had begun in your younger yeares If the Jewes when their harvest was done had brought two loaves unto God might God say why did you not bring the first fruits unto me God might so upbraid you but however come into God and he will not upbraid you he upbraideth no man but yet the comfort will not be so much because your consciences will upbraid you Fiftly note this Happy is the man that when he comes to reap the fruit of his actions shall have a feast of joy Thus is was with the Jews the very beginning of their harvest was with a Feast and the conclusion with a Feast toe All the actions of our lives are a sowing of seed if you sow sparingly you shall reap sparingly and happy those men when they come to reap that both the beginning and conclusion of their reaping shall be a joyfull feasting Many sow merrily but they reap horrour and anguish but when the Saints come to reap they shall have a Feast of joy At thy right hand are joyes and pleasures for evermore 6. At the fiftieth day then they were to solemnize the mercy of God in giving to them the fruits of the earth for their harvest Hence this Note Much praise is due to God for the Fruits of the earth for outward comforts How much praise then is due for JESUS CHRIST and all spirituall mercies in him Though we ought to blesse God for the things of the earth yet we should be so swallowed up in blessing God for his word Ordinances and spirituall mercies as in comparison our hearts should be above the Fruits of the earth Therefore it is observeable that in Ezekiel where there is a Prophesie of the state of
the Church set out by the Jewish way of Feasts though there be mention of the Passeover and new moones and Sabbaths and of the Feast of Tabernacles yet there is no mention of the Feast of Pentecost no mention of keeping a Feast for blessing God for these things Not but that they should doe so but that their hearts should be so carryed up with abundance of spirituall mercies that then all for Christ and for heaven and for eternity their hearts should be wholly set upon spirituall things 7. It was a great ingagement to them to use the creatures when in the first beginning they had dedicated them unto God and in the conclusion of harvest they had solemnized his mercy in giving them the creatures For God did thereby teach them that they might be further engaged to use all creatures for his service As it is a mighty engagement to any man if God give him a heart to dedicate the beginning of a mercy unto God and when he hath got the mercy fulfilled then in a solemne manner he blesseth God for it to make use of this mercy for Gods honour Certainly the reason why many are so loose in their conversations and doe not employ the creatures of God to his glory is because they do not in a solemn manner blesse God for that they enjoy As in your trading suppose you have some comfortable Incomes perhaps you take these comforts and thanke God in a slight manner for them how doe you use them afterwards onely for your selves and for the flesh But when you heare of Incomes of riches flowing in upon you if you can then presently take the first Fruits and give some part to Gods service as a testimony of thankfulnesse and in your families and closets in a solemne manner give God the glory for the good successe you have had in your estate this will be a mighty ingagement to you to use your estates for his service 8. Mark at the first in their preparation they were to bring but a sheafe but afterward Levit. 23. 17. they were to bring two loaves in the first they were to offer one he-lambe without blemish but afterward seven lambes a young bullocke and two Rams c. both burnt-offerings and sinne-offerings and peace-offerings when they had received the full harvest Thence learne though you be forward to give God glory when you are young the first fruit of your years yet when you come to be old you should flourish in the Courts of Gods house First they offered but a little unto God afterward abundance Doe you so I appeale to all old men that are here this day if God did give you any heart to give up your young years to him blesse God for it but now when you are old are you as forward as ever you were You ought to be not onely so but much more abundant in the work of the Lord. Nay cannot others witnesse against you that there was such a time wherein you were more forward and that now you begin rather to temporize The LORD forbid this should be spoke of any old men God expects more afterward then at the first fruits and though nature may decay yet their is a promise that in their old age they shall flourish in the Courts of Gods house and shall manifest the graces of his Spirit much more VVe are ready at the first Fruits to offer unto God some what when his mercy commeth first but when mercy comes afterward more fully we should be more in our offerings You will say what is the meaning of this that there is a burnt offering a sin-offering and a peace-offering in the Feast of Pentecost what is the difference of these three offerings The difference is this The burnt offering was in testimony of their high respect to God they wholly had respect to God in the burnt offering that is they tendred up something to God as a testimony of the high honoraable esteem they had of his Majesty it was wholly to be given up to him Now in the other they had respect to themselves the sin-offering was not to offer a sacrifice meerly to testifie respect to God but to be a typicall signification of Christs sacrifice for sins they were to looke through their sacrifice to Christ and their sin-offering was to be an atonement for their sin The Peace-offering was in thanksgiving for a mercy or when they would petition to God for a further mercy All this must be done in the day of Pentecost But besides this end of Pentecost to solemnize the mercies of God in their harvest there is an other that is constantly affirmed by the Jewes and I finde many Divines making no question of it but I finde it not so clearly laid down in the word They say God in this feast did solemnize the giving of the law and this is their ground because fifty dais after their coming out of Egypt was the time of Gods giving the Law and so they say Pentecost was appointed to blesse God for giving the law The Iews say that God dealt with them as a King should deale with a poor man in prison first hee releaseth him of his bondage and withall tells him that after such a time he will marry him to his daughter now say they will not this man count every day long untill this time come So when God did deliver us out of AEgypt he told us that after such a time he would give us his law and marry us to his daughter which is the law and this is the reason why wee count so disigently the very weeks nay the days as longing for that time when we are to be marryed to the law when the Lord shall grant to us such a mercy From whence we may note that we are not only to keep Gods law but to rejoyce in Gods law not only to look at what is commanded as a duty but as a high priviledg and so blesse God for the law It is a higher thing to love Gods law and rejoyce in it then to obey it Great peace shall they have that love thy law David profest that he loved the law of God more then silver and gold that it was sweeter to him then the honey and the honey combe The Iews at this day do much reioyce when the law of God is read and in their Synagogues when the law of God is brought out they lift up their bodies in a kind of exlatation reioycing that God gave this law unto them Further the time of their Pentecost was the time of the descending of the holy Ghost upon the Apostles as God at that time gave the law by Moses so the Spirit at that time came by Christ to shew that we are in the Gospel to receive the Spirit of God to inable us to fulfill the law They had the letter of the law but in comparison of what we have they had not the Spirit
this that I speak you may as well beare with sufferings in Gods wayes and yet embrace them as God doth beare with sinns in your hearts and yet embrace you but it follows therefore I will allure the Heb. word translated allure signifies to entice and is used many times in the ill part blandiendo decipere to deceive by subtle enticing the Seventy in their translation thus Therefore also I will deceive them and the old Latine lactabo and others seducam therefore also I will seduce them so sometimes the word is God makes use of this word to expresse a very gracious affection to them the sweete and gracious wayes that God intendeth to deale with them in What God means by alluring of his people when once he is reconciled unto them may be expressed in these three things First I will open the beauty and excellency of the infiniteness of my grace and goodnesse and I will set it before them to allure them I will spread before their soules the beauty the glory of the riches of my grace Secondly I will out-bid all temptations of their lovers whereas before they went a whoring from me because their hearts were allured by their lovers their lovers proffering unto them such and such contentments and so did subtilly draw their hearts from me I will now deal with them in a more powerfull way then their lovers possibly could and I will out-bid them all Did their lovers proffer to them comfort I will bid more then they did their lovers proffer gaine I will bid more gaine did they proffer more honour and respect I will out-bid them in this too I will bid more honour and more respect so as I will perswade their hearts that they shall come to enjoy more in me then possibly they could comâ—â— enjoy in whatsoever their lovers could doe for them And indeed then hath the Gospell the true full gracious worke upon the heart of a man or woman when it yeelds to the profers of the Gospel as finding that all that the world can bid is now out-bidden I have a better bargaine here in Christ then the world proffers to me You know when one comes to offer so much for a commodity and another out-bids him he carries it away so when the world and lust and sin proffers to the soul such and such contents then comes God and out-bids all and so the bargaine is made up God carries away the heart Againe further I will allure that is I will come upon them even unawares and as it were steale away their hearts by a holy guile as S. Paul tells us that he caught the Corinthians as it were by guile I will secretly insinuate my selfe unto them and I will draw their hearts in such a sweet way in such a secret hidden way that I will take them before they are aware So it is with many a soule God takes it before it is aware though it is true that afterward the soul comes to understand things more clearely about Gods grace but at the first God hath taken the heart even almost before it thinks of him Indeed the sinner sees himselfe he is not where he was before surely there hath been here something working upon my heart I finde it otherwise with me now then it hath beene but how this comes to passe I scarce understand for the present but shall understand more like that expression we have in the 6. of Canticles ver 12. Ore ever I was aware my soule made me as the chariot of Aminadib That is the chariots of a willing people so the word Aminadib signifies My heart was caught and run amaine to God and this was before ever I was aware there came such wayes of Gods grace into my heart more then I thought of and caught my soul that my soul run mighty freely swiftly after the Lord and this is a blessed deceit when the heart is so deceived so allured so enticed As sometimes it is with an Adulterer he doth but give a glance of his adulterous eye and catcheth the Adulteresse before she is aware it may be she never thought of any such thing but there is a glance of an uncleane eye that catcheth the heart secretly Thus with Christ hee sometimes gives such a glance of his eye upon the heart of a sinner as takes the sinner before he is aware the sinner is brought in love with the wayes of God and with the truths of God even before he thinks of it We are to know that the grace of God hath a subtilty in it as well as the Serpent The Scripture Pro. 1. 4. attributes a subtilty to Gods grace It is a blessed thing to be thus out-subtilled as I may so speake for the grace of God to be too subtile for our sins As I remember Luther when he was charged for Apostacy he acknowledged it saith he I confesse I am an Apostate but how an Apostate from the devil falling off from the devill returning unto God such an Apostate I am So many a mans heart may be deceived but if he can say Blessed be God I am deceived indeed but so deceived that my sin is beguiled I am seduced but it is out of the wayes of sin into the wayes of God Many are easily allured by temptations they are presently taken by the devills allurements but they are very subtile in objecting against all the allurements of Gods grace but he is subtile enough to put off the allurements of sin and of the devill Therefore behold I will allure her and bring her into the wildernesse Here is some difficulty in this how comes this in Therefore I will allure her and bring her into the wildernesse and speake comfortably to her How can this to bring into the wildernesse be between alluring and speaking comfortably I told you that this second part of the Chapter was altogether mercy what can be meant then by bringing into the wilderness Some for the shewing that yet it is a way of grace that God intendeth in this phrase I will bring them into the wildernesse translate the words After I have brought them into the wildernesse Postquam per duxero eam so Tâ—emelius he was a Jew and therefore could well understand the Hebrew tongue he tels us that Vau that is translated and is as much as postquam after I have brought them into the wildernesse and then the meaning is thus After I have humbled them throughly as I did their fore-fathers in the wildernesse then will I speake comfortably unto them God humbled their forefathers in Egypt yet that was not enough hee humbled them afterwards in the wildernesse and then he brought them into Canaan many times God brings one affliction after another upon his own people to break their hearts to humble them throughly and at last he speaks comfortably to them It hath been so with us the Lord not many yeares since brought us into bondage it might have
power going along with them so lately bringing them over Jordan so wonderfully and given them Jericho so miraculously yet now at the losse of 36. men their hearts begin even to faile Ioshua falls with his face upon the earth and Josephus in his hystory of the Jewish Antiquities sets down Ioshuahs prayer at large these are some expressions Beyond all expectation having received an overthrow being terrified by this accident and suspitious of thy promises to Moses we both abstaine from war and after so many enterprises we cannot hope for any successfull proceedings by thy mercy relieve our present sorrow and take from us the thought of despaire wherein we are too farre plunged Now God comes to him and askes him Why he lay upon his face and bad him get him up for Israel had sinned in the accursed thing upon search made Achan was found out whereupon Joshua tells him that he had troubled the Hoast of Israel and God would trouble him upon which they stoned him and from thence it was called the valley of Achor vers 26. that is Vaâ—â—is tribulation is the valley of trouble The third thing is the principall why this valley is called a doore of hope Herein two things First how it was a doore of hope to Israel then when they first came into Canaan Secondly how it is promised to be a doore of hope to repenting Israel in after-times For the first It was a doore of hope to them in two respects First because it was the first place wherein they tooke the possession of Canaan when they began to have outward means of substance to eate of the corne of the land all the while they were in the wilderness although God provided wonderfully for them by sending them Manna from Heaven yet because they had no way of substance by ordinary means they always feared lest they should want upon any strait they were brought into their hearts began to sinke Now in this valley God gives them outward means this raises hope in them that their danger was over and that they should do well enough This is our nature when ordinary means fayle our hearts fayle yea though in regard of Gods extraordinary workings we have never so many gracious encouragements and when God grants means againe then we hope Secondly God made their great trouble there a means of much good unto them for by that they were brought to purge their Campe they learned to feare the Lord and were prepared more then before for so great a mercy as the further possession of that good land The Septuagint instead of those words a doore of hope have these to open their understanding for there indeed they learned the dreadfulnesse of God who for one mans sin was so sorely displeased there they understood to purpose that the God that was amongst them was a holy God and that he would have them to be a holy people But how should this valley of Achor be a doone of hope to Israel in after times First the Jews think that Israel shall return into their own country againe yea and the same way they shall come again into Canaan by that valley which shall be a door of hope to them Secondly but rather by way of Analogy as God turned this valley of trouble to much good unto them so he would turn all the sore afflictions of Israel in after dayes to their great advantage grievous afflictions should make way for glorious mercies Thirdly But especially thus in this expression God followes the Allegory of marriage now it was the custome of the Jewes in their marriages that the Husband gave his Spouse according to his quality as a dowry some peece of ground rich as he was able and this he gave as a pledge of his love to her to assure her that whatsoever was his she should have the benefit of it so saith the Lord although you have gone a whoring from me and may justly expect that I should for ever reject you yet I will marry you to my selfe and I will fully perform all marriage rights for the expression of my love towards you to the uttermost you shall know that you are marryed to a Husband who is rich I will give you a rich and plentifull dovvry and this but as a token and pledg of further love mercy riches that you shall enjoy by me it shall be that valley of Achor that rich delightfull fruitfull valley By this he means he would bestow some speciall choise mercy upon them at his first taking them into his favour again and that should be a pledg of and making way to much more mercy that he intended for them a doore of hope to let in greater things as the first fruits of all those glorious things that he had treasured up for them From this valley of Achor as it concerned Israel before First Sometimes when God gives men their hearts desires when they think themselves happy as if all trouble were past then he comes in upon them with great and sore afflictions Secondly although God hath been humbling mens hearts with sore and long afflictions yet just before he bestows great mercies he afflicts againe to humble and break their hearts yet more Thirdly sin will make the pleasantest place in the world a place of trouble Fourthly the afflictions of the Saints do not only go before mercies but are doors of hope to let in to mercies means to further the way for mercies God commands light to shine not only after darknesse but out of darkness Josephs prison Davids persecution Daniels den made way for glorious mercy God had in store for them that which once The mistocles said to his children and friends the Saints may much more say to theirs I had beene undone if I had not been undone had it not been for such a grieyous affliction I had never come to the enjoyment of such a mercy Hence we must learn not only to be patient in tribulation but joyfull But the especiall thing intended in this expression is this When God is reconciled to his people then present mercies are doors of hope to let in future mercies the Saints may look upon all mercies received as in-lets to further mercies to be received Every mercy a door to another mercy and all mercies here put together are a door to eternall mercy When Rachel had a sonne she called his name Joseph Gen. 30. 24. saying The Lord shall add to me another sonn Every mercy the Saints have may well be called Ioseph it brings assurance of mercy to be added this is the high priviledge of the Saints every mercy that a wicked man hath he may look upon as his utmost as his all he may write a ne plus ultra upon it one misery one judgment upon a wicked man makes way toanother but not one mercy howsoever God in his bounty may lengthen out mercies to him
Secondly that which is translated comming up out of the land of Aegypt For the word singing the Septuagint have it thus She shall be â—â—mbled A strange translation you will say how much different is it from this in our books She shall sing I find divers translate the word so she shall be humbled Cyril Theodoret and he caryeth it thus that she shall be humbled by the Assyrians as she was before humbled by the Egypâ—ians But certainly the words cannot be carryed so for it is spoken of ascending of coming up out of the land of Egypt But they might easily mistake in translating the words because the Hebrew word signifieth both humiliavit and it signifieth likewise ceâ—init and contavit both to be humble and to sing The Hebrews divers times by the same word set forth contrary things As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both to blesse and to curse many there might be named in the same kind This word likewise that is translated singing signifieth and so it is translated by some Respondebit she shall answer and I finde a very excellent note from it in Cyril and some others Shee shall answer as in the dayes of her youth What answer did shee make Thus God in the dayes of her youth when she came out of Egypt did bring her to his Covenant and gave his land to her as Exod. 19. 5 6. Now therefore saith God if you 〈◊〉 obey my voyce indeed and keepe my Covenant then ye shall be a peculiar treasure unto me above all people A sweet promise to all in Covenant with God that they shall be a peculiar treasure unto him above all people Now vers 8. All the people answered to gether and said all that the Lord hath spoken we will doe Thus they answered him in the days of their youth so some would carry it they should answer as in the dayes of their youth when they came up out of the land of Egypt as if the meaning should be thus whereas God in the dayes of their youth did tell them that if they woulâ— keepe his Covenant they should be a peculiar treasure unto him above all people of the earth they all with one consent answered All that the Lord hath spoken that will we doe So saith God when I shall againe convert them to my selfe I will renew my Covenant with them and upon the declaration of my Covenant to them they shall freely readily and wilâ—ingly answer Lord we accept of thy Covenant Thus it is carryed by some and the exposition is very sweet But we shall joyne both the significations of this word together both â—â—ing and to answer And that I take indeed to be the meaning of the Spirit of God they shal sing by way of answering Thus they were wont to sing â—lternis choris they were wont in their joyfull songs to answer one another his praecinentibus aliis succinentibus some singing before and some answering So that it was not a bare singing but a singing of a Canticum dramaticum or such a kind of song as they did answer one another in their singing And thus saith God shall be the melody of my people when I am again reconciled to them upon their repentance there shall be mutuall singing one singing to another and the others answering in a joyfull way The other word to be opened is that which is translated coming up out of the land of Egypt The word you have in your books came up it is ascended as in the day when they ascended up out of the land of Egypt And wee are to take notice of the manner of the expression because it will afford to us a profitable note anon They ascended out of the land of Egypt partly because Egypt was a Countrey that lay very low and in that respect they may be said to ascend But that is not the chiefe they were in a low condition they were in a state of bondage and in that regard they were said to ascend The second thing to be shewed is the scope what the Spirit of God aymeth at They shall sing as in the dayes of their youth when they ascended out of the land of Egypt Read it so and It is a further expression of the nuptiall solemnity that there should be between God and his people in the time of their reconciliation for so I have told you formerly that God goeth along in this second part of the Chapter in that continued Allegory to shew his bringing of his people to him in a way of marriage in a betrothing way which afterward is exprest more fully and all the way God expresseth it is in the manner of Nuptiall solemnities As if he should say Marriage is an ordinance I have appointed for mutuall joy and delight that the man and wife should have one in the other so I will bring you and marry you to my self and there shall be a great deale of joy that I will have in you and you shall have in me there shall be the singing of the Epithilamium the Nuptiall long between us there shall be a time of abundance of rejoycing between us when I shall take you again to my selfe Doe you think with your selves when was the greatest time of joy that ever you had in your lives Know I will bring you to as much joy as ever yet you had Looke what mercy you had when you came out of the land of Egypt and rejoyced in it you shall hereafter have mercies as great as that Did I then appear in a miraculous way to you I will do so again Had you mercies that were promised long before and rejoyced in them you shall have the like again Had you mercies that you a long time prayed for before you shall have the like againe Did Moses and Miriam goe before you in singing and you followed after there shall be the like time again when both Governours and people shall joyne together in singing and praysing the name of the Lord. This is the scope The third thing is what is meant by the dayes of their youth The dayes of their youth is the same that after wards is exprest and the day when they came up out of the land of Egypt that is the time when they were delivered out of bondage after they had passed through the Red-sea and had seen the great works of God in their deliverance then was the day of their youth Jer. 2. 2. I will remember the kindnesse of thy youth when thou followedst me in the wildernesse The time that this people were delivered from Pharoah and saw the great works of God in the wildernesse is the time of their youth in the time of their bondage they did not outwardly appear to be the Lords but when God manifested himself so gloriously in their deliverance then God did as it were take them again to be his people and they did seem as it were then to be born againe and the time of their
as if he should say thus O Lord thou hast indeed granted unto us a great mercy in delivering us out of Egypt but herein we prize thy mercie that it is in order to the bringing us to thy habitation and it will bring us at length to the mountain of thy holinesse it is not so much that were are delivered from bondage as that wee expect to bee brought to thy holy habitation Now saith the Lord you shall sing as you did then look what causes you had then to sing you shall have the same causes to sing again when I am reconciled to you The last thing for the explication is when this was fulfilled or to what time this is to be referred There are four times that this prophesie aims at and refers unto First It began in some degree to be fulfilled at their returne out of their captivity from Babylon though it is true few of the ten tribes returned yet it is clear in Scripture that many of them did then return and had the beginning of this mercy and there was joy and singing Isa 12. the whole chap. is a song blessing God for their return from the captivity Jehovah is my strength and my song he also is become my salvation c. 2. This prophecie aims at spiritual Israel so in Rom. 9. it is applied to the calling of Jew Gentile together when the Gospel was first preached Jewes and Gentiles being called home became the spiritual Israel of God then there was singing Rom. 15. 20. Again he saith rejoyce ye Gentiles with his people The third time that it refers unto is the delivery of Gods people from under the tiranny of Antichrist typified by the tiranay of the Egyptians for that the former place is very full Rev. 15. 2. there you shall observe Those that had gotten the victory over the beast and over his image and over his marke and over the number of his name stood upon a sea of glass mingled with fire having the harps of God in their hands and they sang the song of Moses the song of the Lamb saying Great marvellous are thy works Lord God almighty just and true are thy ways thou King of Saints c. In this song which I make no question but this Scripture hath reference unto there are divers things observable To take them up briefly by the way 1. That they that sung were those that had gotten victory over the beast over his image and over his mark that is a full victory not only abominating Antichrist himself but any image any character of him any thing whereby they might seem to allow of him to be owned by him 2. They stood upon a sea of glasse mingled with fire The sea of glasse I find interpreted Christian doctrine so called for the clearness of it though not so clear as afterward it should be for there is some darknes even in glass but clear in comparison of what it was before for 2 K. 25. 13. The sea was of brasse which is far thicker and darker But there was fire mingled with this sea of glass that is though they had a clearer doctrine then before yet there were many contentions in the Church through many different opinions and much division there was even amongst the godly It was a sadde condition indeed yet it is ordinary especially when Doctrines come to be first cleared to have great contentions grow in the Church among godly men It is no wonder though good men should be of different opinions yea and have some heat of spirit one against another when the light first breaks forth When men are in the dark they sit together and walk not at such a distance but when light comes it cannot be expected but there will be differences But yet mark the godly then they did not reject the doctrine because there was fire mingled with it because there was heate of contention but the Text saith they were there with their harps in their hands they were professing this doctrine and rejoycing that ever they lived to that time to have the Gospel so clearly revealed unto them And they sang the song of Moses and not only of Moses but the song of the Lamb too What was that First great and marvellous are thy works in that we see we are delivered from Antichristian bondage as the people of Israel were delivered from Egyptian bondage with a mighty hand of thine Oh it is a marvellous worke of God that wee are thus at liberty Therefore know this that whensoever the Church shall be delivered from Antichristian bondage it shall be a marvellous work of God therefore we may not be discouraged because wee meet with some difficulties by the way for wee shal never be delivered but so as it shal appear to be a wonder if we should be delivered without difficulties we should not see the marvellousness of the worke Further Iust and true are thy wayes God in that deliverance will shew the fulfilling of all his promises and he will fully satisfie the hearts of his people who have been a long time seeking him and suffering for him Whereas the adversaries because God did forbear a while in his patience and let them prosper thought there was no God in heaven that looked upon them they scorned at the fastings and prayers and faith of the Saints But though the hearts of the Saints were ready to faile yet at last they shall say Iust true are thy wayes Lord we now see all thy good word fulfilled all thy promises made good now we see it is not in vaine to seek thee it is not in vain to wait upon thee for just and true are thy wayes O thou King of Saints God will appear then to be a King of Saints He is indeed the King of the world now and the King of his Saints but he doth not appear so clearly the kingdome of Jesus Christ as King of Saints hath been much darkned in the world We have some what indeed of the Priestly and Propheticall office of Christ made known to us but very little of his kingly office but when God shall fully deliver his people then they shall magnifie Jesus Christ as the king of Saints in an especiall manner Lastly they shall say Who will not feare thee thou King of Nations As if they should say wee see now it is good to feare God wee see now God hath made a difference between him that feareth him and him that feareth him not The Angel that John saw Apoc. 14. 6 7. Flying in heaven having the everlasting Gospel to preach cryes with a loud voyce Feare God and give glory to him The feare of God will be mighty upon the hearts of the Saints in those times This shall be the song of Moses that this Scripture aymeth at they shall thus sing as they did in the dayes of their youth when they came up out of the land of Egypt yea and the truth is their song
shall be much more glorious The last time this prophesie aymeth at is the great calling of the Jewes then the Scripture saith Everlasting joy shall be upon their heads they shall obtain gladnesse and joy and all sorrow and mourning shall flee away They shall so sing as never mourn more in this world in regard of any malice and rage of their adversaries This was not fulfilled at their return out of the Babylonish captivity therefore there is yet a time for the fulfilling of it and the Scripture is clear about the fulfilling it even in this world that place Rev. 21. 4. is a repetition of that prophecy he saith there God shall wipe away all teares from their eyes and there shall be no more sorrow nor crying When Jews and Gentiles shall joyne together then they shall siug indeed to purpose as they did in the dayes of their youth when they came up out of the land of Egypt First it is a great mercy for people to be delivered from outward bondage It will be found a great mercy when the world shall be delivered from their outward bondage when men shall see they were born free-men and not slaves though Subjects yet not slaves when men shall see that the world was not made for twenty or thirty to doe what they list and they to account all the rest as beasts yea dogs as if it were not so much for the lives of thousands of them to goe as for their humours and lusts not to be satisfied but when men shall know that they are men and not beasts and so shall live like men and not like beasts to be at the will of others this will be a great mercy But to be delivered from Antichristian bondage is a greater mercy then it was for the children of Israel to be delivered from their Egyptian bondage For First when they were in the Egyptian bondage we reade not that their consciences were forced that they were forced at all to any false worship Pharaoh did not this but Antichrist forced to Idolatry Secondly Though Pharaoh layed heavy taskes and burthens upon them yet he did not kill them indeed at length they killed their first borne but the people of Israel themselves might have their lives still though with hardship But Antichrist thirsts for blood Papists are bloody men Thirdly It was the affliction of Gods people to be in bondage in Egypt but it was not their sin But to be in bondage under Antichrist is not onely an affliction but it is sin and that of a high nature too 4. Though they were under Egyptian bondage yet they were delivered from Egyptian plagues but those that are under Antichristian bondage shall come under Antichristian plagues Come out of her my people lest you be partaker of her plagues You must not think to escape so as they escaped out of Egypt if you stay in that bondage you will be involved in their plagues With what an eye therefore should we look upon those who would bring us into this bondage againe when God hath begun to give us a little reviving Jer. 37. 20. O my Lord the King saith Jeremy let my supplication I pray thee be accepted before thee that thou cause me not to returne to the house of Ionathan the Scribe lest I die there So let us ery to the King of heaven and earth O Lord our King let our supplication be accepted before thee since wee are begun to be delivered from that bondage doe not cause us to returne to that house againe The second is A reconciled condition is a singing condition When there is a harmony between heaven and the soul between God and a sinner there is a sweet melody indeed there may well be singing Esay 35. 10. The raâ—somed of the Lord shall returne and come to Zion with songs and everlasting joy upon their heads And Esay 44. 23. Sing Oye heavens for the Lord hath dâ—ne it sâ—out yee lower parts of the earth break forth into singing ye mountains We being justified by faith having peace with God saith the Apostle we not only rejoyce in hope of glory but we even rejoyce and boast in tribulation Having peace with God though war withall the world we rejoyce Thirdly It is a great mercy when Magistrates and people shall generally joyne together in praising God when they shall sing as they did in the dayes of their youth for that is the promise How is that Moses beginneth and Miriam followeth the leaders of Israel and then all the people joyne together and answer one another in their singing When that day shall come that God shall stirr up the hearts of Magistrates and great ones that there shall be singing Hallelujahs to him that sitteth upon the throne and the Lamb for evermore and when God shall generally move the hearts of the people that they shall answer one another in their singing and so joyne in a sweet melody this will be a blessed time indeed Now perhaps in one place there is singing and blessing God for what is done in another place there is cursing and cursing those that do sing Some mens hearts are rejoycing in the great things God doth other mens hearts fret and rage when they heare of the great works of the Lord this makes no melody in heaven Perhaps now in the family the Husband singeth and the wife frets perhaps the wife singeth and the malignant husband is inraged the servant rejoyceth and the master chafeth the children sing and the parents vex this is harsh musique This is our condition at this day there are better times coming when Moses Aaron and Miriam and all the people shall joyn in singing praise to our God 4. Thankfulnesse to God for mercy cannot be without joyfulnesse A grumbling pensive sadde dumpish disposition cannot be a true thankfull heart as it ought God will not accept in this sense of the bread of mourners It is grievous to the Spirit of God that we should be pensive and sad in the midst of abundance of mercies 5. They shall sing there There where at the door of hope in the valley of Achor You may remember in the opening of that valley of Achor I gave you what might be understood by it according to the most that is that God would make the greatest trouble and affliction of his Church to be a door of hope to bring mercy to them And if you take it in that sense here rises an excellent observation When God brings into straits yet if he shall sanctifie our straits making them means of good to us we have cause to rejoyce You have an excellent Text Isa 35. 6 7. For in the wildernesse shall waters breake out and streams in the desart and the paâ—ched ground shall become a poole and the thirsty land springs of water Those things that seem to goe most contrary to you I will work good unto you out of them saith God VVell what
is the fruit of this This is set as the reason of the words immediately before Then shall the lame man leap as an Hart and the tongue of the dumb sing Because the Lord shall make the parched ground become a poole and the thirsty land springs of water this shall make the lame to leap as an Hart the tongue of the dumb to sing Though our tongues be dumb yet it should make us sing when we see God working good out of contraries when wee see things that of themselves tend to our ruin and would bring us to misery that are as the valley of Achor yet God working good out of them if wee have the hearts of men in us much more the hearts of Christians though we were dumb before this should make us sing Yea all this is brought in as an argument to strengthen the weak hands and the feeble knees and as a reason why those that have weake hearts should not feare because God workes good out of that which seemeth the greatest evill vers 4. Say to them that are of a fearefull heart be strong feare not and then followeth this in the 6. verse Are we in the valley of Achor a place of trouble and straits wee have cause to sing even in this valley of Achor for we have not yet been brought into any straits but God hath brought good out of them he hath turned the parched ground into a pool and the thirsty land into springs of water It is our great sin that when God calleth us to singing we are yet concluding of rejecting we are ready to think if we be brought into the valley of Achor we are presently cast off Oh no God calleth you to singing nothwithstanding you meet with difficulties Isa 49. 13. Sing O heavens saith the Text there he joyfull O earth breake forth into singing O mountaines for God hath comforted his people and will have mercy upon his afflicted But mark now the next words But Zion said the Lord hath forsaken me my God hath forgotten mee At that very time when the Lord was calling for singing even then they were concluding of rejecting Take we heed this be not our condition But take the words as then I told you as I conceived them to be the meaning of the spirit of God that this valley of Achor was some speciall mercy that God gave at first as a door of hope to further mercies he would give afterward and there they shall sing Then the observation is When the Lord is beginning with his Saints in the ways of mercy though they have not all that they would have yet it is a singing condition Though you be but yet brought into the valley of Achor and be but at the doore of hope and not entred into the door though you have not yet got the possession of all the mercy God intendeth for you yet God expects you should sing You must not stand grumbling whining complaining and murmuring at the door because you have not what you would have though God makes you wait at the door you must stand singing there It may be said of Gods mercy as of his word in Psal 119. 130. The entrance into thy word giveth light so the entrance of Gods works of mercy giveth light Psal 138. 5. Yea they shall sing in the wayes of the Lord for great is the glory of the Lord. In the ways of the Lord they shall sing though God be but in the wayes of his mercy and they have not what they would have yet they shall sing This is certainly one great reason why our doore of hope is not yet opened to us as we desire or at least that we have not that entrance that we would have at that door because we stand murmuring yea we stand quarrelling one with another at the doore whereas God expects that we should stand singing and praising his name there Though wee have not what wee desire yet let us blesse God that ever we lived to this day to see so much of God as we have done though we should never see more though the mercy we look for should be reserved for the generation that shall follow yet we have cause to blesse God while we live that we have seene and do see so much of God as we have done daily do Let us stand at our Fathers door singing and if we must sing at the foot of Zion what song shall we sing when we come to the height Ier. 31. 12. They shall come and sing in the height of Zion they shall flow to the bountifulnesse of the Lord. If there be any one with whom God is dealing in a way of mercy though you can see but a little light thorough the key-hole yet you should sing there There are many poor souls with vvhom God is beginning in very gracious ways yet because they have not their minds inlightned their hearts humbled as they desire power over corruptions abilities to performe duties as they expect they are presently ready to conclude against themselves surely the Lord will not have mercy we are rejected They think they have nothing because they have not what they vvould O unthankfull heart This is the very thing that keepeth thee under bondage because when the Lord is setting open a door of hope unto thee thou wilt not take notice of it but art presently murmuring and repining because thou hast not all that thou wouldest Wouldest thou enter in at this door and have God perfect the mercy he hath begun take notice of the beginnings and blesse God for what thou hast This would be an observation of marvey lous use to many a drooping soul if they would learne by this dayes coming hither to sing hereafter at the doore of hope Yet further They shall sing there as in the dayes of their youth It is the condition of Gods own people many times when first they enjoy liberty then to be in a singing condition but afterward to lose their joy At first indeed when Gods mercies were fresh to them in the dayes of their youth O how their hearts were taken how then they sung merrily and chearfully Moses and all the people but in processe of time it appeareth they had not kept up this singing this harmonious this melodious heart of theirs therefore God promiseth they should sing as in the dayes of their youth We finde it so in people when they first come to enjoy liberty out of bondage Church liberties Oh how they rejoyce in them how do they blesse God for them O how sweet are these mercies at their very hearts they rejoice that ever they lived to this time but within a while the flower of their youth is gone and they soone have the teats of their virginity bruised At first indeed O the sweetnesse but stay a while and you shall finde contention or scandoll arising amongst them or deadnesse of heart befalling them Oh the blessed
Altars this was when their hearts were warmed with joy in blessing the name of God VVhen God once warmeth the hearts of people it is much what they will doe for God then They will not stand examining every nicety but they will fall upon the work directly the joy of the Lord was the strength of their hearts at this time as it is with the lusts of wicked men when they get into company at feasts in Taverns and there they are drinking while their lusts are warmed then what desperate resolutions have they to doe wickednesse So when Gods Saints are exercised in Gods Ordinances and are refreshed with the sweet love of God when that lies glowing at their hearts what strong resolutions have they for God! then they can doe any thing for God Now the very name of Baalim must be taken away VERSE 16. And it shall be in that day saith the Lord that thou call me Ishi and shalt call me no more Baali 17. For I will take away the names of Baalim out of her mouth they shall be no more remembred by their name Here we have as full a Prophesie and promise of as thorough reformation of the Church as any I know we have in Scripture God hath a time to reforme his Church thorowly the very names of their Idols the very remembrance of them shall be taken away This reformation is â—ods worke I will doe it saith God I will take away the names of Baalim They shall call me Ishi and no more Baali Why what great difference is there betweene these two names Ishi and Baali that God will have one but not the other The truth is both of them signifie even almost the same thing Both of them are names very fit for a wife to call her husband by Ishi is my husband and Baali is my husband too But the word Ishi cometh from a word that signifieth strength the woman being the weaker vessel therefore shee calls her husband Ishi my strength for the husband should be strength to the wife he should live with her as a man of knowledge he should be a protection to her he should help her in all her weaknesses afflictions Baali signifieth my Lord as well as my husband it is a word that moteth rule and authority Ishi is a word that hath more love and familiarity in it Baali is a word that noteth the inferiority of the wife to the husband Now God saith he will be called Ishi but not Baali why there is no hurt in the word Baali it selfe the word Baali is a very good word and hath a good signification it is proper to God as any word that can be given to him by the Church but that God did forbid it here for it is no more when the church cals God Baali then if the Church should say O God that art my Lord my husband who art to rule govern me Yea and we find that God gives to himself this name Isa 54. 5. Thy Maker is thy husband so it is in your books but the word in the Hebrew is the same that we have here Thy Maker is thy Baali so that husband and Baal is the very same But now because they had abused this word Baal and given into their Idols therefore God would have no more of it though it was a good word a significant word and as proper to God as any was As the word Tyrannus was a name once for a King Kings were called Tyrants without any such ill signification as now it carries with it but because they had gotten the sole power into their hands they did so oppress abuse their power therefore oppressors were called Tyrants So the Latine word fur which is for a thiefe it was once the ordinary word for a servant Fures and Servi were wont to be the same and without any ill signification but because afterward many servants grew to be false to steale from their Masters therefore fures was altogether taken in the worst part onely for theeves So Sophista a Sophister was one that studied wisdome but because they did so much degenerate many under the colour of the study of wisdome deceived others therefore the name Sophister was used in the worst part I might instance in many other For further opening this May not the name Baal be mentioned God tells them that he would take away the name of Baalim out of their mouths VVhy may not we use this word Baali in our mouths To this I answer Yes it is not unlawfull for us to mention the word notwithstanding this for the holy Ghost a long time after this mentions the word in an historicall way Rom. 11. 4. hee speaks there of those that had not bowed their knees to Baal the word you see is mentioned remembred by the spirit of God therefore it was not a sin nay not only the word Baal bâ—r it is not unlawfull to mention the names of any Idols of the heathen for the holy Ghost doth so likewise Acts 18. 11. speaking of the ship that they sayled in he saith there whose signe was Castor and Pollux the names of two heathen Idols And you may observe that here in the text the remembring is as much forbidden as the mentioning Now if it were a finne meerly to mention the names of the heathen gods it were a sin to remember them Therefore God means the mentioning of them Honoris gratia any way for their honour or without detestation of them The words being thus opened you have many excellent observations out of them very usefull and seasonable for our times First There is a great deale of danger in words and names You shall call me Ishi I will not have you call me Baali I will not have that word used the Devill hath got much by words and names heretofore by the word Puritane though 〈◊〉 knew not what it meant now by this new name that he hath of late invented the devill hath alwayes some words some names for distinction of men in which he sees advantage is to be had The speakiâ—â—â—f the ways of 〈…〉 the language of superstition doth much hurt 〈…〉 a notabl◠〈◊〉 â—etion from the Papists themselves concerning that it is in the Rhemists Testament in their notes upon that place 1 Tim. 6. 20. Keep that which is committed to thy trust avoyding prophane and vaine bablings so we translate it they translate it prophane novelties this is their note upon it Let us say they keep our fore-fathers words and we shall easily keepe our old faith you shall see that wee had not long since the very spirit of these men breathing in many amongst us The Hereticks call repentance amendment but let us say they keep the old word Penance they say the Lords Supper but we will keep the old word Masse they say Communion Table but let us keep the old word Altar Was it not just thus with us the call Elders and Ministers
we ary himself is it not better to lye down upon the soft grasse then to tyre himselfe in combating but if this man lye down he hath his throat cut by his enemy hath this man thinke you done wisely for himself to prevent trouble he hath lost his life If we should be so weary of present troubles as to lye downe to have our throats cut by our adversaries shall the generation to come commend either our wisdome or valor It is true when a stream runneth strong you cannot expect to stopp that streame but there will be some trouble in doing it And the truth is that war that is now oâ— foot with us though it hath much trouble in it and many of our brethren suffer many hard things by it yet let us know it is but to stop a streame of misery that was comming upon us and it is better to undergoe some difficulties in the stopping the streame then to be quiet and so let it overflow us till all be past recovery Our adversaries cry out that we are enemies to peace and they all for peace that is they would have us to be so quiet as to let them doe what they list they would faine have us so to love peace as to give up our strength to them to be irrecoverably under their power Therefore let this generation be wise for great things depend upon these present affaires of the kingdome that concerne not only their own outward comfort but the glory of God and the good of their posterity to many generations after I will breake the bow and the sword c. It is God that bringeth peace as he pleaseth it is a great blessing and it is Gods peculiar work to bring this blessing We may treat and treat about peace but untill God pleaseth to give a commission for peace it will not be If God commeth in with exceptions our treaties and our plots will never do the work I will breake the bow saith God Jer. 47. 6. O thou sword of the Lord how long will it be ere thou be quiet put up thy selfe into thy scabbard rest and be still The sword answers How can I be quiet seeing the Lord hath given me a charge against Askelon c. Till God give a commission to the sword it cannot rest and be still Job 34. 29. When he giveth quietnesse who then can make trouble and when he hideth his face who then can behold him whether it be against a nation or a man onely If he cause trouble who can make quietnesse Oh no none can It is God that is to be looked at in breaking of treaties it is God that hardneth the hearts of men that they shall not make peace untill his time come Iosh 11. 19. 20. a most remarkable text There was not saith the text a City that made peace with the children of Israel save the inhabitants of Gibeon for it was of the Lord to harden their hearts that they should come against Israel in battell that they might utterly be destroyed Of all the Cities in Canaan that Gods people came against though Gods hand was very remarkable in going along with them working many miracles for them yet the Text observeth that there was none that would make peace with them only Gibeon why for was of the Lord to harden their hearts to come against Israel in bat tell that they might utterly be destroyed God intended to destroy them therefore God hardened them that they should not make peace with his people God is the Prince of peace therefore he disposeth of it as he will Many devices may be in the hearts of men they have many plots and contrivances but the counsell of the Lord shall stand Psalm 29. 11. The Lord sitteth upon the floods yea the Lord sitteth King for ever The Lord will give strength to his people the Lord will blesse his people with peace That is not the peace for God to blesse his people with for which they must lay open their throats to be cut and betray his cause God need give no strength for this but Gods way is to give strength to his people and then to blesse them with peace We love peace but let us look to have our peace thorow the strength of God put those together the Lord hath promised it do you pleade this promise though we seem weak yet the Lord will give his people strength and so he will blesse his people with peace We must work our peace by improving Gods strength not thinke to get peace by a sluggish complyance a base unworthy yeelding to our adversaries Jer. 14 19. We looked for peace it seemes they were in some treaties and there is no good for healing and behold trouble all their treaties came to nothing But mark what follows ver 20. We acknowledge O Lord our wickednes the iniquity of our fathers O Lord we dwell amongst people that are set on fire we speake of peace yea when they speake of peace they have mischiefe in their hearts O Lord our wickednesse and the iniquity of our fathers is great O Lord pardon our iniquity This is the way to have peace to make up our peace with God Thirdly Thorough Reformation is the way to bring peace Mark how it riseth They shall call me no more Baali then will I break the bow when they shall break of throughly their Idolatry then will I break the bow the sword so long as they worship false gods war shall be in their gates but when they shall throughly reforme and set up my worship in that way that I wil have then will I break the bow That is the way if we could trust God for it Here is our baseness that we will not trust God in this way of peace we are ready think that reformation will bring disturbance O no reformation is the way to a thorow peace Let our wisdomes be pure and then certainly it will be peaceable We have a most excellent Scripture for this Isa 33. 20. Jerusalem is there promised to be a quiet habitation what followeth ver 22. For the Lord is our judge the Lord is our law-giver the more we entertain him as judge our lawgiver the more peace we shall have Isa 9. 7. Of his government peace there shal be no end When the government of Christ commeth then cometh peace Zach. 6. 13. He shal rule upon his throne be a Priest upon his throne the counsel of peace shal be between them both that is advance Christ in his Kingly Office as well as in his priestly Office then there shal be a counsell of peace VVhat is the reason that the counsell of peace hath not prevayled to this day We have cause to feare they have not beene set betweene both betweene the Kingly Office and Priestly Office of Christ to advance them both Esay 32. 17. 18. The works of righteousnesse shal be peace and the
Gods mercy by their own they think thus if any had offended us so as we have offended God though we might say wee would be reconciled to him yet wee could not bring our hearts fully to come off to it something would remain in our hearts they therefore think so of God they suspect God that he doth not mean really in his expressions of love and mercy to them But take heed of this doe not judge of God by your selves though you have a base and cruell heart and cannot be reconciled to those that provoke you it is not therefore so with God There are these two evils in sin first in the nature of it there is a departing from God secondly it causeth jealousies and suspitions of God and so hinders the soul from coming unto God again Secondly God is very carefull to prevent all these suspitions in the hearts of his people God desires that you should have good thoughts of him and this is that we plead with you for and do often open the riches of Gods grace to this end that you may have good thoughts of God and to take off your jealousies and suspitions of him as if there were no reall intention in all the proffers of mercy he makes to you doe not thinke that all those riches of Gods grace are meer words they are certaine intentions of Gods heart towards you I will betroth thee unto me in righteousness And for your parts I will give you a heart you shall return to mee bona fide you shal do it in the plainnesse of your hearts There was a time indeed as Psal 78. 34 35 36. God complained of his people that they sought him and returned unto him neverthelesse they did flatter with their mouth and lyed unto him with their tongues there was no reality in their returning unto him they made great promises that whatsoever God should say unto them they would do it but there was no reality in it yea but saith God there shall come a time that you shall have righteous hearts and that which you promise to me you shall promise really there shall not be that falsenesse in your hearts those shews and overtures that were heretofore but you shall return to me with all your hearts in righteousness God hath made adoe at first with us to make us believe that he is in good earnest with us in his proffers oâ— mercy and much adoe there is before our hearts can be gotten to work towards God in good earnest Further note this is one reason why God doth betroth for ever because he doth it in the plainnesse of his heart and this is also a good reason why the Saints continue for ever because what they do to God is in the plainness of their hearts Those who return to God in an hypocriticall way will fall off but they that return in uprightenesse will hold constant with him Prov. 8. 18. it is said of Wisdome that with her are durable riches and righteousnesse they are put together where there is true righteousnesse in the heart there is durable riches But yet there is another thing in this betrothing in righteousnesse and that I thinke hath more in it then the former God will be so reconciled to his Church as yet he will manifest himself to be a righteous God In the works of the riches of his grace he will manifest the glory of his justice too I will doe it in righteousnesse though indeed the Lord intendeth to glorifie rich grace yet so as he will declare his righteousnesse to men and Angels that in this very work of his he shall be acknowledged by them unto all eternity to bee a righteous God GOD will make such a way for this his love and goodnesse as that hee will have satisfaction to his justice in it That place Rom. 3. 25 26. is remarkable for our purpose Whom God hath set forth to be a propitiation through faith in his blood How To declare his righteousness for the remission of sinnes Marke it it is not that he had set forth Christ to be a propitiation to declare his mercy in the forgivenesse of sins you will say What is there in the forgivenesse of sins but only the mercy of God Yes there is somewhat else there is righteousnesse too and the Lord doth declare his righteousnesse in the forgivenesse of sins and therefore it is that he hath set forth Christ to be a propitiation that hee might declare his righteousnesse If the Lord should have said but thus Well you are great and grievous sinners I will be content freely to forgive you all your sins this would have declared Gods mercy but not his righteousnesse but now when the Lord hath set forth Christ as a propitiation and forgiveth sins through the blood of his Son in this God declareth as much righteousnesse as grace This text Luther had a great deale of do to understand and he prayed much before he could get the right meaning of it yea it is repeated again To declare I say his righteousnesse that he might be just the justifier of him that believeth in Jesus not that he might be mercifull in justifying him that believeth in Jesus but that he might be just in justifying him that believeth in Jesus And this is the great mystery of the Gospel this is that which the Angels pry into the Saints and Angels shal admire blesse God to all eternity for the reconciling riches of mercy and infinite justice both in one This was that which set the infinite wisdome of God on worke from all eternity how to find a way to save sinners and to be infinitely righteous notwithstanding If all the Angels in heaven and all the men in the world had been put to it to find out a way to answer this question How shall sin be pardoned the sinner reconciled unto God and God glorifie his justice they could never have done it but God in his infinite wisdome hath found out a way to doe it This cost God dear it cost him the heart blood of his own Son and that was a sign that Gods heart was much in it and indeed we are not Christians untill in some measure we see and have our hearts taken with the glory of God in this mystery We must looke at righteousnesse in our reconciliation as well as to loving kindnesse and mercy When God is reconciled unto a sinner there is not only his mercy glorified but in that way that God hath found out to save a sinner hee hath the glory of his justice as much yea more then if the sinner were eternally damned in hell How is that you will say I make that good three ways First when God appointed a surety his Son and charged his debt upon him to satisfie his justice in that God would not spare this Sonne of his the least farthing token I mean not the least degree of punishment he would not remit any thing to
of new manifestation but in regard of the thing it selfe presently they follow it that they may be counted some body and seem to go beyond other men they are as a ship that moveth a mighty pace all the sails are up and winds blow fairely but there is no ballast so the ship topples up and downe but never comes to the end of the voyage Lu. 8. 6. when the seed was sown in the stony ground it sprung up presently but because there wanted moisture at the root it withered away This judgment is as moysture at the roote that is the reason that Mat. 13. 21. we read of the stony ground that notwithstanding it received the word with joy yet when persecution arose because of the word by and by they were offended they were mightily taken with the wayes of God with the great things of the Gospel at first but not having judgment as soon as suffering came by and by they were offended If times should change again the adversaries should prevaile which God forbid we shal soon have experience enough of abundance of professors who have chosen the ways of God not out of judgment by and by they will be offended Thirdly I will betroth thee unto me in loving kindnesse Though Christ takes us to himself and will not cast us off yet he may see such failings and frailties in us as we may be grievous and burthensome unto his spirit we shall enjoy but little sweetness in our comunion together through the wretchednesse of our hearts No saith Christ I will betroth you unto mee in loving kindnesse my heart and wayes toward you shall be full of gentlenesse and sweetnesse and I will put such a frame likewise into your hearts both toward me and toward one another you shall have hearts full of sweetness and gentleness The Scripture speaks much of the loving kindness of God to his people in Christ Eph. 2. 7. The exceeding riches of his grace in his kindnesse towards us in Christ Jesus Tit. 3. 4. After the kindness love of God our Saviour toward man appeared You have these Epithets given unto Gods kindness great kindeness Neh. 9. 17. Marvellous kindness Psal 31. 21. Mercifull kindness 〈◊〉 19. 2. Everlasting kindness Isa 54. 8. Excellent â—ving kindnes Ps 〈…〉 Multitude of loving kindness Isa 63. 7. Thus full is is the Scripture of the loving kindness of God towards us in Christ To open it a little The kindnesse of God unto us in Christ consisteth First In the freenesse of Gods goodnesse kindnesse in a friend is seene much in this when he doth a thing meerely out of his good nature freely when he doth a kindnesse so as he doth not burthen it he doth not upbraid his friend with what he hath done as he expects little before he will not be mercenary so when he hath done he doth not upbraid him with it he expects not such great matters in lieu and recompence of what he hath done as shall make his kindness worth nothing but leaves it to his friend to answer him in a way of kindness again as he thinks fit Thus it is in all Gods dealings with us he looks not for much at our hands before but that he doth is out of his free grace he doth not upbraid us he giveth liberally and upbraideth no man he doth not burthen his kindnesse towards us But doth not God burthen his kindnesse he requireth that we should give up our selves unto him and serve him and suffer for him for his kindness I answer there is nothing God requireth in lieu of all his kindness to us but it is another kindness in God to enable us to do it and a further kindness in him to accept it at our hands when we have done it therefore his kindness is free The Heathens were wont to paint their Gratiae their goddesses of kindness naked upon this ground because all workes of kindnesse should be free not clogged not burthened The blessing of the Lord maketh rich and he addeth no sorrow with it The kindnesses of this world are ordinarily clogged scarce worth the having the kindnâ—ss of God not so it is free Again kindness consists much in this in our tenderness over those wee shew kindnesse to The kindness of God in Christ is much this way in tendring our weaknesse and dealing with us in all his wayes accordingly Esay 57. 16. I will not contend for ever why lest the spirit which I have made should faile before me He considereth our weakness Psal 103. 13. The Lord knoweth our frame and heremembreth we are but dust Isa 40. 11. Christ gathers the Lambes with his arme and carryeth them in his bosome and gently leadeth those that are with young Esay 63. 9. In his clememcie so the word is he redeemed them and he bare them and carried them alwayes continually Kindnes makes one long-suffering he bare them always and continually It is kindness for the Man to consider all the weaknesses of the wife and to deale with her in a loving way accordingly tendring her good this is the kindness of Christ to his Church Thirdly kindness is passing by all infirmities not taking advantages against his people because of them Christ takes notice of all the good that is in his people though it be never so little but that which is a weaknesse he will passe it by The Lord is not strict to marke what we doe amisse but the Lord is strict to mark what we do well if there be never so little good in an action that hath an hundred weaknesses in it Christ will mark what good there is in it and passe by all the weaknesses 〈◊〉 commended by Pecer for calling her husband Lord in that speech of hers there was nothing but sin saving that word and the holy Ghost takes notice of that one word and le ts goe all the other If thou aymest at serving Christ and canst appeale to him that thy heart istowards him to honour him as he requireth I say though there be an hundred weaknessesin an action if there bee but one thing good all thy weaknesses are past by that one good thing is taken notice of Again kindnes is in a loving sweet amiable carriage toward one another in our converse one with another Oh the sweet amiable carriage that is in Christ toward his people and that Christ expects likewise from them to him again If you reade the book of the Canticles you shall finde what sweet amiable expressions there are between Christ and his Church what rebounding as it were there is of love and kindnesse one to another Thy love is better then wine saith the Church unto Christ and thy love is better then wine saith Christ unto his Church This ought to be between man wife this is kindness 1 Cor. 13. 4. Love is there said to be kinde there is no morosity in love but all a sweetnesse Fiftly kindness is in easiness to be
coming in at a grate others have somewhat more light they have common gifts which is like the light in the next story somewhat more clear but the light of the Saints is higher then all these they know God as their God great is the excellency of his knowledge the soul hath blessed satisfaction in it let us see the Father and it sufficeth us the fulnesse of glory that is let out into the soul the sanctification of the heart by the presence of the beams of the glory of God being transformed into the same Image it is the very beginning of eternall life Take onely this note about our knowledge of God by Christ what a different way have we to know God by from that which Heathens had If you reade the Hystories of the Romanes you shal find the poor mean ways of those wise men had to know God as thus they would look into the intrails of beasts thereby to finde out the mind of their gods they would observe how the beasts came to the slaughter whether willingly or not willingly whether haled or not haled they guessed somewhat at the minde of their Gods by that then they would looke into the colour of the bowels of the beasts then observe whether the entrals were sound or not then they would observe the fire of their sacrifices whether the flame ascended right or not thus they came to know the mind of their Gods What poor wayes are these we have JESUS CHRIST God blessed for ever the eternal Son of the Father who is come from the bosome of the Father to make all known to us the mind of God his and our Father We know the truth as it is in Jesus not onely as it is in the works of nature some know much of God in the works of creation and providence wee may know much of God in those great things the Lord hath of late done amongst us but to know the truth as it is in Jesus to know God in Christ this is another manner of knowledge then to know God in the way of his works here we see the truth really indeed when wee see it in CHRIST JESUS Certainly then none united unto Christ in a conjugall union can be an ignorant sot for Christ ingageth himselfe in his faithfulnesse upon this marryage of a soul with himselfe to reveale himselfe and the Father unto it Joh 8. 54. Of whom ye say he is your God but mark the next words yet ye have not knowne him A likely matter that he should be your God and you not know him a likely matter that Christ should be your Saviour and you not know him seeing he hath ingaged himselfe in his faithfulnesse that if you bee married to him you shall know him and his Father Ver. 21. And it shall come to passe in that day I will heare saith the Lord I will heare the heavens c. Now come in temporall promises after the assurance of mercy in the Covenant then come promises for corn and wine and oyle God would teach us this lesson by it that all our outward things at the least the sweetness and comfort of them depend upon the covenant in Christ I will heare The word is Respondebo I will answer so it may be rendred as well God will so hear as that he will answer Many times a poor man cryes to the rich he hears him but he will not answer but saith God I will hear so as I wil answer This is a most elegant expression I wil hear the heavens and they shall heare the earth and the earth shall hear the corne and the wine and the oyle and they shal heare Iezreel Miraorationis sublimit as a wonderfull sublimity of speech saith one Expositor of it hyperbolica metaphora a hyperbolica metaphor saith another pulcherrima prosopopoeia a most beautifull and delightful prosopopoeia saith another these creatures being put as it were in the person of a man as if they understood what they did As if the Lord should say thus My people you indeed through your sinnes have been brought into great straits you have wanted corne and wine and oyle you have been scattered in your banishment but when I shall betroth my self unto you and enter into a covenant with you then when you shall cry O that we might have these outward comforts presently the corne and the wine and the oyle as if they heard your complaints shall say Oh Lord we would help Jezreel and satisfie these thy servants the corne shall cry to the earth O earth let me come into your bowels I will rot there that so I may bring forth fruit for this people the vines and the olive shall desire the earth to receive them to give juice and nourishment to them that they may refresh these reconciled ones to God the earth shall say O that I could entertaine the corne and wine and oyle that I may be fruitfull in my kinde but O heavens I can doe nothing except I have your influences and the shine of the sun to warme mee to make mee fructifie therefore O heavens come in and assist me that I may fructifie for Jezreel and the heavens they shall cry Lord we would faine help the earth that the earth may helpe the corne and wine and oyle that they may supply Jezreel but we can doe nothing without thine hand therefore doe thou heare us do thou give us leave to raine upon the earth that it may be fruitfull Thus the creatures are brought in crying to help Jezreel Take these Observations First See our condition in this world though reconciled to God yet while we are here we must be beholden to the corne and wine to the earth and heavens we know not how to doe without them Secondly VVhen we are reconciled to God then the creatures will be serviceable to us yea they will be greedy to do us good they will cry for it Let us take heed of provoking God the creatures then will be against us I have read of Cordius a martyr giving this answer to those who would have had him deny the truth if deny it saith he the Sun Moon starres will deny me light If we serve God the creatures will account it their happines to serve us Thirdly God useth to work good for his people by second causes He doth not send these things immediately from heaven but the heavens heare the earth and the earth hears the corne and the wine We must looke to second causes but take heed of resting upon second causes It hath been Gods work amongst us of late in finding out treacheries giving successes to manifest himself very strangly when the means have been very poor Nay indeed God hath made as much use of mens weaknesse as of their strength but let not us therefore be slack in the use of means let us do the best we can though God sometimes work beyond means and contrary to means
expression of much love also to Israel but yet withall God tells them of that meane and low estate they are like to be in before that time comes for the fulfilling of all that good that God intends to them God purposes great mercy for them his heart is much set upon them but they must for a long time beare their iniquity they must be brought into a vile and desolate condition in their captivity even untill a second appearing of Christ But in all this time the heart of God would be toward them his intentions would be strong for good to that people above all the people upon the face of the earth though they might seeme to be utterly rejected of the Lord and that for many yeers yet hee would look toward them as a people that he intended yet to marry unto himself in time mercy should breake forth gloriously upon them and his name should be magnified in their returning unto him so as their hearts should melt toward his goodnesse they should not abuse it any more as formerly they had done but they should returne and seeke the Lord their God and David their King and feare the Lord and his goodnesse in the latter dayes This is the scope of the Chapter In which you have three things 1. Gods love continued unto an adulteresse Israel 2. The low and mean condition of this adulteresse for a long time 3. The returne of God in infinite mercy toward them at the latter day together with their returne unto him And the Lord said unto me goe yet love a woman beloved of her friend yet an adulter esse We have here a new injunction to the Prophet and that somewhat harder then his former In the first Chapter God commanded him to goe and take awife of whoredomes but here God commanded him to love an adulteresse which is somewhat more then to take her unto himself What that was of taking a wife of whoredomes hath been opened in the former Chapter and may spare some labour in this It is here a vision as it was there As if God should say unto Hosea Hosea it is just with me as it would be with thee if thou shouldst goe and have a wife an Adulteresse notwithstanding all the love she hath found yet still an Adulteresse thine heart should be upon her so as thou couldest not take thy heart from her but thou must needs love this Adulteresse still This people whom I have loved for whom I have done so much good yet they have gone a whoring from me they are an Adulteresse yet for all that my heart cannot be taken off from them but is still toward them yet I love them This is through the strength of the Covenant that Gods love is so permanent Others who are not in covenant with him God casts out for lesser sins for any sins but as for his people who are in Covenant with him no not their adulteries their idolatries takes not the heart of God wholly from them Surely then if thou canst appeale to God O Lord thou knowest all things knowest that there is nothing of thy mind revealed to me but my heart is ready to do it and if I faile in any thing thou knowest it is the greatest burden of my soul O that I knew more of thy minde and that I had power to doe more surely God will love thee you heare he loves his people though an adulteresse as before so now take this lesson thy sinnes cannot over come Gods goodnesse let Gods goodnesse overcome thy sinfulnesse An adulteresse beloved of her friend This is as some carry it Calvin Vatablus and many others beloved of her husband as if God should say had they any such excuse for their departings from me that I have been a bitter husband to them that I have used them hardly and rigidly then indeed they might have some plea but I have loved them dearly I have done much for them they were beloved of me I have carried my selfe to them in the most friendly way that possibly could be yet they are gone a whoring from me The wife that followes other lovers thinks if she have but this to say her husband is hard to her hee cares not for her he loves her not it excuses in part her adulteries and so the husband a company keeper an adulterer if he can say what will you have me to doe I never come home but my wife is alwayes bâ—awling and she loves other men he thinks this is plea enough for him But Israel could not have this excuse for her selfe for she was an Adulteresse yet beloved of the Lord. If we take the words thus the notes briefly would be these First The husband should be a friend to his wife There should be nothing but friendly carriage betweene man and wife Yea the love of the husband to the wife should farr surmount the love of any friend in the world but a friend at least to comfort her to cherrish her in time of sorrowes to beare the burthen of affliction with her and so the wife towards the husband Secondly A base heart will be base against all bonds of love beloved of her friend yet an adultoresse if you should ask who is he or where is he that is so base Lay thy hand upon thine owne heart and consider what the love of God hath been towards thee all the dayes of thy life and how thou hast carried thy selfe toward him what love thou hast had from God that might breake the heart of a devill yet when any temptation comes to draw thee from God thy base heart listens to it Thirdly It is a great aggravation of sin to sinne against much love We ought to doe our duties to those that we stand in relation unto though they doe not their duty to us if a wife hath a froward husband a bitter churlish rugged wicked ungodly husband yet she is bound to doe her duty to him she is bound to love him to obey him to be observant of him in what may give him all lawfull content So if servants have froward churlish cruel Masters or Mastresses yet they are bound to be obedient to them 1 Pet. 2. 18. Be subject to your masters not onely to those that rae good and gentle but to the froward It is no sufficient excuse for the wife to say My husband is froward and unquiet and therefore what shall I doe Nor for the servant to say My Master or Mistresse are unreasonable they are cruell what can I doe You must doe your duty to them though they doe not theirs to you But if you have a loving husband tender over you then love is required much more Love above all things should draw the heart the knowledge that it is duty may force obedience but it is love that draws the heart most kindly So if a servant have a godly Master and Mistresse who respects and tenders his good if
with his mercy and think Oh we are in covenant with God and God hath pardoned our sins what need we care take heed of growing want on thou maist suffer fearfull things in this world Though God may save your souls yet you may be brought into as wofull a condition in your ovvn apprehensions as ever any creature was upon the earth And for England though it is true we have as many arguments of the love of God to 〈◊〉 as ever any nation had but yet who knows what this generation may suffer that hath so sullied it self with superstitious vanities We may be brought into vvefullslavery and then God may raise up unto himself another generation upon whom he will be stow the mercy intended Fourthly Those who will take their fill of delight to the flesh in a sensual use of the creature it is just with God they should be cut short be made to live meanly and basely to be made to feed with course fare with barley The Jews had their delicates before they fared deliciously now they must be sed worse then their servants and eare that which was meate for beasts How many hath God thus dealt withall who not long since had their tables furnished with the choysest sare with variety of dishes now perhaps are glad of a harley loafe for themselves and their children Again If God will not utterly destroy a people as he might but reserve mercy for them at last though they have never such a meane subsistence for the present yet they have cause to blesse God Though this here be a threatning yet there is a promise in it The people of Israel if they knew all had no cause to murmur at Gods dealing but to admire at his mercy though they had but a little barley to sustaine them And suppose God should bring us in England into a low condition so as we may be glad of a barley loafe we know famine commonly followes warre it was wont to be a phrase browne bread and the gospell is good fare and God may bring that upon us in another way then ever yet we or our fore-fathers were acquainted with but yet if the Lord do not cast us off utterly from being his people though he feed us with brown bread though we have never so mean a subsistance for the present we shall have cause to blesse his name Lastly It is the way of God to humble those he intendeth good unto to prepare them for mercy by cutting them short of these outward comforts If the Lord hath dealt so with any of you you have lived full-handed perhaps wives have brought good portions to their husbands and now they are broke and all is lost perhaps you had good friends in the Countrey many of them are plundered in their estates now you are faine to fare meanly and if you have bread for your children you think it well but consider this Is not God now humbling me and thereby preparing my heart for himself Oh blessed be God for this my condition this bread is sweeter to me then all the dishes I have had in my life VVhen you sit in your houses with your wives and children and have nothing but barley bread to feed upon have these thoughts I hope God doth this in love mercy he is making this my condition the best condition I was ever in the greatest blessing to me Verse 3. And I said unto her thou halt abide for me many dayes thou shalt not play the harlot and thou shalt not be for another man so will I also be for thee You shall not only be in such a low condition as a slave and worse then a maid servant and be sed with barley but you shall abide thus abide thus many dayes Thus they have abode these sixteene hundred yeares since Christs time besides their former captivity The Lord would have a full experience of Israel that their hearts were throroughly humbled before he would take them to mercy again There was never any people dealt more falsely with God in their humiliations then they had done before How often when they were in misery did they come with their seeming humiliation cryed for mercy and God â—â—â—wed them mercy and assoone as they were delivered they fell off againe and went after their Idols and then being in misery again they cryed to God and he delivered them and then presently to their Idols again Well saith God I will not deale so with you hereafter I will not trust you so as I have done you have beene in misery and I have delivered you when you cryed to me and then you have fallen to your sins againe but now you shall be humbled to purpose you shâ—l be â—ow many yeers in this low and meane condition and then your hearts â—â—ll be thâ—rowly broken so that when you shall returne to me againe you shall never fall from me God hath dealt so with many of you you have been in affliction God hath delivered you you have gone to your sinnes again you have been in affliction againe and he hath delivered you you have fell to your sins again and thus you have dallyed with the great God God may bring a fore long affliction upon you that you shall be so thorowly humbled that you shall never goe back againe to your sins as you have done This is the meaning abide many dayes When we would scoure purge a filthy garment thorowly we do not onely wash it but wee lay it a soaking a great while and a frosting many nights the Jews have lyne a soaking frostning many hundred yeeres this is the hardnesse of mans heart afflictions wil not work presently though many wedges be put into many blows struck upon knotty wood it stirs not some metals are long in melting yea though the fire be very hot Againe Here we see it is Gods ordinary way when he promiseth mercy to seeme to goe quite contrary to a people to seem as if he would quite destory them I will marry my self unto them in loving kindness and in mercies but yet I will let this people be above sixteen hundred yeers in this forlorne condition And so it hath been in all Gods administrations since the beginning of the world When God comes to humble sinners they must be content to be humbled Gods own time they must not out of a sudden furious humor say Lord how long I have been thus long in a sad condition I have prayed thus long Is your sadness affliction eternal Oh no a yeer or two perhaps but you have deserved eternity of misery Thou shalt abide for me many dayes thou shalt not play the harlot thou shalt not be for another man so will I also be for thee That is in all this time you must have a care of your self that you do not seek after other lovers let me have experience that you will now worship the
gone and I have cause to fear lest he should reject me but become of mee what wil yet I wil never have any other husband never any other comfort but God comfort no other peace but the peace of God and I am resolved that if I 〈◊〉 I wil perish crying for it if thou beest in this frame waiting for GOD GOD is waiting for thee in wayâ—â— of his mercy and at 〈…〉 bowels of GODS mercy will yerne towards that as the bowels of Joseph yerned towards his brethren so that he could hold no longer You know Joseph for a long time used his brethren hardly but his brethren yet behaved themseves humbly and submissively toward him and at length he could not refraine so it may be God useth thee some what hardly for a while yet do thou keep in an humble and submissive frame of spirit unto him do that which beseemeth a creature to do whatsoever God doth to thee it is fit God should exercise his absolute power over me and that I should do my duty to him do this and be sure thou art a soul that God will marry himself unto in the end Fourthly So farre as we are willing to be for God God is willing to be for us God requires that you should seek him with your whole heart Jer. 29. 13. Mark how God answereth I will rejoyce over them to doe them good yea I will plant them in this land assuredly with my whole heart and with my whole soule Will you seeke God with your whole heart I will do you good saith God with my whole heart God is as willing to doe for you as you are to do for him if all the faculties of your souls work toward God all the attributes in God shall worke for your good If thy estate be wholly given up for God Gods riches shall be wholly for thee VVouldest thou know how Gods heart works toward thee do but lay thine hand upon thy own heart according to the beatings of thine heart towards God so are the workings of the heart of God toward thee thou mayest determine it thus thou canst not goe up to heaven to know it but go into thine owne heart and there thou mayest know As a man may know by the working of an engine within how the workings are abroad That is the reason that the Saints when they have had their hearts enlarged in prayer they have come to be resolved what God will do for them or for his Church as it is said of Luther when he was in prayer one time more then ordinarily earnest with God he comes down to his frinds and saith well it shall goe well with Germany all my dayes look ye to it afterward he knew what was done in heaven by what was done in his own heart We may know in a great measure what God meaneth to doe with his Churches according to the inward beatings of our own hearts Further See here the happy advantage of the Saints beyond the men of the world thus Be you for me saith God I will be for you The men of the world can say I am for the world the world is for me I am for my honour and my honor is for me I am for my whore and my whore is for me this is all their happines but now a Saint can say I am for God and God is for me Oh the goodness of God toward us that he is willing to be for us as we are for him for him alas what can we be for him we are poor worms vile creatures in our selves what can we do he hath no need of us we are bound to do all that we do It is all one as if a king should come to a poor beggar say thus poor man thou hast but little yet do what you can for me I will do what I can for you this were a mighty disproportion Alas what can the beggar do for the King If you will but use your staffe or what you have for me I will use my riches glory and all for your good saith the King to the beggar So saith God to a poore creature Be you for me and I will be for you stand for me and I will stand for you use any thing you have forme and I will use what I have for you Oh the blessed condition of the Saints who would not be for God Do not now say alas I am a poore vile and unworthy creature so were the Jews do not say I am gone a whoring from God and dealt falsely with him the Jews did so yet saith God whensoever you will be for me I will be for you It is now the great question amongst us who are you for I will put the question to you all who are you for Are your hearts wholly given up to God or are you for your lusts for the creature certainly the creature will deceive you ere long you will have no good from the creature that now you are so much for if you be not for God now hee will send you to the creature in the time of your distresse There is a time comming that every one of us shall see the need we have that God be for us let us be for God now that God may be for us then when we come to cry to him and say Oh Lord let thy mercy and goodnesse be for us he will say who were you for you were for your lusts now goe to your lusts you would have none of me before I will have none of you now Pro. 1. 26. 27. You would have none of my reproofe I also will laugh at your calamity and mock when your feare commeth Marke They would have none of Gods reproofe hee doth not say they would have none of my mercy they would have none of my grace therefore I will laugh at their destruction but they would have none of my reproofe why the reproofes of God are the bitterest the harshest things of all yet because they would have none of Gods reproofes he laughes at their destruction What shall become of them then who will have none of the riches of Gods grace offered to them in Christ The Second Lecture HOSEA 3. 4. 5. For the children of Israel shal abide many dayes without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without a Teraphim Afterward shall the children of Israel returne and seek the Lord their God HEre is much privation six withouts 1. without a King 2. without a Prince 3. without a sacrifice 4. without an image 5. without an Ephod 6. without a Teraphim but the last verse makes all up They shall return and seeke the Lord their God and David their King These withouts shew the wofull confused estate that Israel was to be in for many dayes many years both in regard of their Civill and of their Church state The Civill State without a
two hundred years before he wrote his Antiquities that was an hundred and five years before Christ but it appears that they had no Vrim and Thummim long before that time for at their return from captivity Ezra 2. 63. the Tirshatha that is the Ruler said unto them that they should not eate of the most holy things till there stood up a Priest with Vrim and Thummim therefore they had not then a Priest with Urim and Thummim they expected to have one but whether ever they had one after it is not know This was the reason of that complaint of Asaph Psa 74. 9. We see not our signes there is no more any Prophet neither is there any among us that knoweth how long that is a grievous complaint Now it is like that Psalme was made about the very time of their return from captivity for Ezra 2. 41. Asaph is named among those that came to Jerusalem from the captivity The singers the children of Asaph an hundred twenty and eight But let it be then or after by this Psalme wee may finde that it was a very lamentable complaint to be without Urim and Thummim The result of all is that it is a grievous thing to the Saints that in the time of their strait they donoâ— know Gods mind At any time when God brings his people into straits yet if they can know the mind of their God they are refreshed and encouraged but when they shall seeke to know Gods minde and the Lord resuseth to discover it to them this is a sad condition indeed I find one note more of Jeroms about their being without an Ephod We may observe saith he the hardness of the hearts of the Jews that they should be so many hundred years without sacrifice and without Ephod without the true worship of God among them and ways to know Gods mind and yet they are not guilty of any greater sin then the sin of Idolatry except it be of the killing of JESUS CHRIST that they should not reason thus what sin is it that thus provokes God against us more then ever he was provoked Surely there is some greater sinne then ever yet we have committed but saith he they can never finde any other offence beside the killing of Christ to be a greater offence then Idolatry and yet they have a greater judgement upon them then ever they had though they are not guilty of that sinne as they were formerly surely were they not extreamly hardned they would be convinced that all this is because of our rejecting crucifying Christ the Son of God As they had the Ordinances of God so they had wayes of false worship of their owne Images and Teraphim I must shew you what those were and then how it is a threatning that they should be without those Image That seemeth to refer to the two calves they had set up in Dan Bethel which they so much gloryed and rejoyced in they should be taken away Teraephim that likewise should be taken away Now if you aske what this Teraphim was in the general Taraph is a divining image as the Ephod was Gods Ordinance to know the minde of God by so the Teraphim was a way of the Devil an idolatrous way to know things that were to come It was an Image made after this fashion so I finde those that write of it tell us The Teraphim was the image of the head of a man wrung off his body salted and bespiced with precious spices and then upon this head there was a plate of gold with the name of that spirit they would divine by or as some the name of the uncleane spirit was to be put un der the tongue of this head and this being set upon a wall there were burning candles and incense offered to it and that under the constellation of some star and so enquiring to know something that was to come by it the devill was used to answer and to tell them of such things as were to come it was an oracle of the devil that told them what successe they should have in this or the other businesse sometimes it hit right See the superstition of the Jewes they desired much to know the minde of God now because they were afraid they should not know all by the Ephod which was the ordinance of God they would joyne with the Ephod the Teraphim From hence there is this profitable note It is a very great and fearfull evil for men in searching to know any thing of Gods mind not to keep themselves to Gods ways of knowledg to Gods own Ordinances It concerneth us much now at this day We are about enquiring the mind of God that wee may know it about matters concerning the Common-wealth but more especially about Religion I suppose there is none of us but will acknowledge that way that God hath appointed for the revealing of his will in the Scripture that we must look into the Scripture and seek to know Gods minde there that is good but let us not joyne Teraphim with it then do we joyne Teraphim when we rest not upon Scripture alone but search after rules of mans devising and what will stand with our own carnal ends The Lord may justly meet with us in wrath if we presume to joyne our Teraphim with his Ephod Pray that at this day where there is so much searching after Gods mind that those who are employed in it may keepe themselves to the Ephod to the Scriptures to that which is Gods Ordinance for the revealing his minde that they may not joyne the Teraphim their own fancies and inventions of men with the Scriptures so long as we keepe to that rule we may hope to do well enough but if the Teraphim be joyned with the Ephod if any thing be joyned with the Scriptures though it may seeme to be never so rationall we have cause to feare God will leave us We finde this word Teraphim used sometime in Scripture for the image of any man as 1 Sam. 19. 13. when Michael took an image and laid it in the bed instead of David the word in the Hebrew is Teraphim so when Rachel stole away her fathers images the word is she stole away her fathers Teraphim and some thinke they were her fathers Divining Images that she did rather steale those then any others because she would not have her father Divine which way they were gone Zachar. 10. 2. it is said the Idols have spoken vanity the word is the Teraphim By which we may see they were wont to aske of their Idols about their successes And sometime wee find in Scripture that Idolatry is called by this name as 1. Sam. 15. 23. stubbornnesse is as Idolatry the word is is as Teraphim But here comes in the question God threatneth to take away the Sacrifice and the Ephod that plainly is a threatning but how is this a part of the threatning to take away the Image
hee would not take such an unlawfull course then but he searched to see whatsin was amongst the people that caused God to refuse to give him an answer so you have it in the case of Jonathan 1 Sam. 14. 33. when he took the honey he enquired of God and God answered not and Saul said draw neere and see wherein this sin hath beene this day But afterward he grew to a greate◠height of evill when he was in a strait and God answered him not presently he goeth to the witch but it was when he was near destruction The note from thence is VVicked men neare destruction as Saul was finding things in a confusion and God not shewing them what is to be done presently are in a rage against God then they frer and seeke after unlawfull means to help them The Lord forbid that this should b◠our condition Let not us say things are now in such a confusion that we know not how to find out the mind of God we consult with Ministers and they know not what to say they have cast out such a government and they know not what to bring in and therefore it were better we were as before If this should be our teasoning it is a signe we are like Saul nigh to destruction Let us be content to wayte they shall be many dayes without a King c. and then they shal return this shall be the fruite of being without a King and Prince Ephod and Sacrifice not vexing and raging but returning to God and repenting It things be worse we be brought into greater straits then ever we thought of let us not murmur but let us repent Every one is complaining but who is repenting If there were as much repenting as there is murmuring then we should soone know the minde of God Then they shall returne Here is the use of sanctified affliction it is to cause returning to God Jerome expresses the life of an impenitent sinner by a line stretched out he goes saith he from the center in a right line and so goes in infinitum from it but a penitent sinner is like a line bent and turning back to the center though by sin he goes from it yet by repentance he turnes to it again they are gone from me a great way saith God but I will give them a turne they shal bend back again and return to me They shall returne Repentance is set out by this vvord to note the folly of sinne In sin thou goest out of the way and the truth is though you thinke you choose a good way for your self yet you must either come back again or perish It is just like a man travelling in a rode and he sees a dirty lane before him which he is told is the way he must goe there but on the other side of the hedg he seeth a green and pleasant vvay and he gets over into that way and so perhaps rides on a mile or two at length he is compast about with ditches and rivers so that he must either return back or else lie there starve he returnes back with shame and if any one that before told him of the other way see him he tells him now of his folly I told you that the other was the way and that if you went over the hedge you must come back again So it is with sinners there are wayes of God that go directly to heaven but because those wayes are rugged and they meet with trouble and persecution in them they see by-ways that leade to hell that are more plaine smooth they get over they will transgresse for that is the word for sinne they are got over now they are merry sriske up and down for a while in this fine way but friend you must come backe again and if ever you mean to be saved you must goe in the way that you have refused Further they shal return and seeke the Lord their God Here is an encouragement for old sinners The Jews have been above 1600. years in this wofull condition for saking God but in their latter dayes they shall returne and seeke the Lord and God shall be mercifull to them Hast thou been forty fifty sixty years going from God there is hope for thy soul Oh returne return you old sinners But further 〈◊〉 shall return to Jehovah and seeke him Jer. 4. 1. If thou wilt returne O Israel saith the Lord return unto me They shal not return from one false way of worship to another but from the false way to the true they shall return to God It is that we had now need look unto We must not think it enough to cast one false way of government out of the Church and turn to another though not so ill yet not Gods if out of any politicke pretence we reject the way of God it will prove a sore evil unto us it is one thing not to be able to bring in the way of Christ and another to reject it They shall seek Jehovah not their Idols but God himself The word signifies conatu ac studio quaerere to seek with endeavouring with study rather then meerly to ask and enquire they shall be studious in asking after God They shall seek the Lord that is First They shall seeke his face and favour for the pardon of all their evill wayes they shall come and acknowledge their false wayes and their doings which have not been good and seek mercy for pardon Secondly They shall seek the Lord that is they shall seeke the true worship of the Lord. Calvin in a Sermon upon that place Seeke ye my face interprets it to be seeking the Ordinances of God the true worship of God so Psal 105. 4. Seeke the Lord his strength what is meant by the strength of God there It is the Arke for that Psalme was made at the bringing in of the Arke into the place that David had prepared as you may see by comparing that Psalme with the 1 Chron 16. the Arke of God is called the strength of God Psal 78. 61. He gave his strength into captivity Surely if the true worship of God be the strength of God it is our strength too a people are then strong when they entertaine the Arke of God the true worship of God and then indeed we seeke God aright when we seeke to know the way of his worship Lastly They shal seek the Lord that is they shall seeke to know his will in all their wayes and to do it It is not enough for them to be content to do just that which shall be put upon them but they shall seek to know what his minde his worship is Some yeeld thus far to God if any come to them and convince them that this is to be done then they will do it they dare not then but yeeld to it but when the heart is in a true repenting frame it is then in a seeking
and make us look up to free grace not take us off from the practise of any but from relying upon any onely to rely upon free grace in Christ As this is the supernaturall seeking God so it is the most powerfull way of seeking him It is not enough to seeke God by vertue of a promise except vve seek him by vertue of Christ who is the foundation of all the promises VVe seek him because he is mercifull that is one way yea we seek him because he hath promised mercy this is a higher degree but we must go higher yet we must look to his Son in whom all the promises are Yea Amen otherwise though we seek him never so earnestly though we chalenge his promises and cry to him to remember his promises yet if we do not act our faith upon his Son wee may misse in all And herein we sanctifie that great name of God in that which is the great work of his his master-piece as we may say or the great designe hee hath to honour himself in the world here and everlastingly hereafter Certainely though God hath made the creature for his own glory expects we should honour him in beholding him in the creature yet the great design God hath to honour himselfe in and by is in that glory of his that is manifested in his Son to have the children of men behold this his glory and reflect it upon his own face except you give God his glory in this he cares not much for what soever glory you can give him otherwise You must not therfore expect when you seek God that you must have good things from him meerly because he is mercifull you must not thinke that the mercy of God serveth to eike out our righteousnesse Perhaps some will say it is true we are poor sinfull creatures and what can wee expect from God being fin full but we hope that God will pardon our sin and so will accept of the poor services that we perform This is the way that most goe they do as it were imploy Gods mercy in such a worke that God never intended it for that is they would make the mercy of God to eike out their owne righteousnesse and so both put together they think they will serve to be a means of atonement No you mistake Gods mercy the worke of Gods mercy is not this but it is to shew us our unrighteousnesse our misery our unclearnesse to shew us Jesus Christ to draw our hearts to him to emptie us of our selves that wee may wholly rely upon that righteousnesse that is by faith in him and tender up that to the Father for sanctification and attonement that is the work of Gods mercy when it hath this work then it hath the true genuine work indeed The fifth is why here added King True wee must seeke the Lord and Christ but why Christ the King The reason is because Christ in the latter dayes shall be fully honoured in his Kingly power they shall looke upon him not only as Prophet and Priest but as King Hitherto Christ hath bin much honoured in his Propheticall and Priestly office but not so much in his Kingly but in the latter dayes when God shall call home his people the Jewes then Christ shall be fully honoured in his Kingly office The Tabernacle of Christ was raised in the Primitive times according to that speech of St. James we had before Acts 15. 16. God shall raise the tabernacle of David hee puts it as fulfilled then but there is a time when God shall not only raife the tabernacle of David but the throne of David Christ the King shall appeare in glory Ezek. 37 24 25. And David my servant shall be King over them It was spoken upon the union that there should be between Judah and Israel then David my servant shall be King over them David was dead a great while before there is a time that David must again be King that is Christ upon the union of all the Tribes together And againe David shall be Prince for ever when they are brought againe into their owne land David shall be Prince over them for ever saith the Text surely this prophesie is yet to be fulfilled And Luke 1. 32. The Lord shall give him the throne of his father David and he shall reign over the house of Jacob for ever and of his kingdome there shall be no end I know we usually think that this is meant only of his spirituall reign but there is a mistake in it certainly there is to be a fulfilling of this prophesie in a reign that shall outwardly appeare before the children of men which will appea more in comparing this with other Scriptures Revel 11. 15. The kingdoms of this world are become the kingdoms of the Lord his Christ and so he shall reign for ever and ever VVhy in a spirituall sense the kingdoms of this world are always the kingdomes of the Lord and of Christ but there is spoken of some famous notable time when the kingdomes of this world shall appeare to be the Lord and his Christs and then he shall reigne for ever and ever after another manner then now he doth Revel 3. 21. To him that overcometh will I give to sit with me in my throne as I also overcame and am set down with my Father in his throne Mark this Text as one of the most notable of any wee have That kingly rule that Christ hath for the present is upon his Fathers throne he is not yet upon his own in comparison of what he shall be the kingdome that Christ hath now is the joynt reigne of him with the Father but there is a time for Christ to have a Throne himselfe Now that Throne of Christ it may be you will thinke it is in heaven at the day of judgement but we finde 1 Cor. 15. 24. that at that day he comes to refigne the kingdome the words do not seeme to import as if hee came to take it but that then hee doth give up the kingdome unto God the Father therefore there is a time for Christ himself to have a Throne with whom the Saints shall reign Matth. 21. 9. The children cryed out Hosanna to the sonne of David because they looked upon the sonne of David as one who was to reign In these latter dayes CHRIST shall breake the Kings of the earth who stand against him as indeed many yea most of the Kings of the earth have ever stood out to hinder this kingdome of his There will be a mighty shaking of the kingdoms of the earth when this shall be Heb. 12. 26. Whose voyce then shook the earth but now he hath promised saying yet once more I shake not the earth onely but also the heaven quoted out of Hag. 2. 6. 7. God in giving the law shooke the earth but he will shake the earth and the heavenâ— which some Interpreters expounds thus not only the meaner power of
Religion no God forbid yea she so promised that the story saith no man would or could misdoubt of the performance But afterward when she came to get the power in her hand the Suffolk men came to make supplication to her that she would be pleased to performe the promise she made them she answered them thus Forasmuch as you being but members desire to rule your head you shall one day well perceive that members must obey their head and not looke to beare rule over the same And not only so but to cause the more terrour a Gentleman one Master Dobs that lived about Windsor who did but in an humble request advertise her of her promise made to the Suffolke men he was three times set on the Pillory and others for the same cause were sent to prison We may see what hold hath been heretofore in the promises of those who had power to breake them you know what temptations they have to withdraw their hearts from what they have ingaged themselves unto But when this our Prince comes David our King we shall finde the sure mercies of David we shall finde nothing but faithfulnesse in all his dealings And they shall feare the Lord and his goodnesse in the latter dayes They shall feare the Lord. The words are they shall feare to the Lord pavebunt ad dominum The feare of God is much upon the heart of a sinner in his returne to God Such a sinner hath high and honourable thoughts of God They shall returne and feare the Lord. The slightnesse the vanity of his spirit the boldnesse of his heart it is taken off and the feare of God ruleth in it The Majesty the power the authority of the great God is strong upon him when he comes to worship him the feare of God makes him to worship God as a God and in all his conversation he walkes in the feare of God even all the day long you may see written upon his life the feare of the great God And this not a servile slavish feare but a holy reverenticall filâ—â—â— feare Jsaac had such a feare of God that God hath his dominion from Isaacâ— feare He is called the feare of Isaac This is a most precious feare others feare poverty feare imprisonment feare disgrace feare men but saith a true repenting heart I feare the Lord this feare is the well-spring of life to him it is the very treasure of his soul Esay 33. 6. I shall speake of the feare of God here onely as it concerns this place the intent of bringing it in here that is to shew that in the time when this glorious Church shall be when God shall call home his own people the Jewes and bring in the fulnesse of the Gentiles then shall the feare of God mightily prevayle upon the hearts of people more then ever and the greater Gods goodnesse shall be the more shall the feare of God be upon their hearts this we shall finde almost in all the Prophesies of the glorious condition of the Church which is very remarkable there is ever speaking of the feare of God that should be upon the hearts of people One would rather thinke there should be speaking of the joy that they should have that there should be nothing but mirth and triumph in those times but the Scripture speakes exceeding much of feare that shall be then and more then then at any other time Thus Revel 11. 18. a most famous Prophesie of Christs comming and taking the kingdomes of the earth and bringing his reward with him he shall come and give a reward to those that feare him And Revel 14. 7. I saw an Angel flee in the middest of heaven having the everlasting Gospel to preach unto them that dwell on the earth saying with a loud voyee feare God and give glory to him Marke an Angel when he comes to preach the verlasting Gospel how doth he preach it what now cast away fear and rejoyce in this everlasting Gospel No preaching this everlasting Gospel saith with a loud voyce feare God and give glory to him So Rev. 15. 3. 4. There is the song of the Saints when they are delivered from the power of Antichrist what is it be jocund and joviall No Great and marvailous are thy workes Lord God Almighty just and true are thy wayes thou King of Saints who shall not feare thee O Lord and glorifie thy name for thou onely art holy for all Nations shall come and worship before thee for thy judgements are made manifest And again Rev 19. 5. And a voyce came out of the Throne saying Praise our God all ye his servants and yee that feare him both small and great But feare the Lord now in these times why so Upon these foure grounds First Feare the Lord now because of the glory of Christ their King they shall behold their King in that glory that shal cause fear Rev 19. 12. Christ is described with his eyes as flames of fire and on his head many Crownes cloathed with a vesture dipt in blood at wo-edged sword out of his month and on his vesture and on his thigh written King of Kings and Lord of Lords Thus they shall behold Christ and therefore they shall feare Secondly in those times the feare of God will much prevaile in the hearts of people because of the great workes of God that shal be then the heavens shall depart like a scrole and the elements melt with fervent heate This is meant of the time when there shal be new heavens a new earth which referreth to the Prophesie of Esay and it is apparantly and so generally Interpreters carry it meant of the estate of the Church then the heavens shall depart like a scrole Heb. 13. 26. quoted out of Hag. 2. 6. The Lord did shake the earth once but he hath promised saying Yet once more I shaâ— not the earth onely but also heaven There shall be wonderfull workes of God in the earth when those dayes come therefore there shall be much of the feare of God Thirdly Much of the feare of God then because of the holiness of the worship of God and of his Ordinances the purity of them shall cause fear Did we see the Ordinances in the true and native purity and holinesse of them it would strike much feare in us Some have but seene the execution of that one Ordinance of Excommunication in a solemn gracious way and it hath daunted their hearts it hath struke feare in a most proud profane stubborn wicked heart the beholding then of all the Ordinances and all duties of worship in their true native purity holiness and glory cannot but cause much feare Psal 68. 35. O God thou art terrible out of thy holy places God will be terrible out of his holy places and out of all his holy Ordinances Fourthly Much feare there will be at that day because of the holiness of the Saints there shall be so much holiness that shall
AN EXPOSITION Of the Prophesie of HOSEA Begun IN DIVERS LECTVRES Vpon the first three Chapters At MICHAELS Cornhill LONDON By JER BURROUGHES The Second Edition Newly corrected Inter omnia dona donum verbi Dei est amplissimum Si hoc auferas soleme mundo sustulisti Quid erit mundus sublato verbo quaminfernus Luther LONDON Printed for R. Dalwman in the Year 1652. TO THE READER YOu have these Lectures as they were taken from me in preaching Iperused the notes but I could not bring the style to that succinctnesse that I desired except I should have wrote all over again which I had no time to doe my perusall was but cursory therefore many things have slipt me You have them as I preached them without any considerable alteration I had thought to have been far briefer that which caused me to goe somewhat beyond an expository way was the meeting with so many things almost in every Lecture so neerly concerning the present times in the remaining part of the Prophesie if God give life to goe through it I shall keep my selfe more close to an expository way what here you have take it as you finde it what good you meet with receive it in This will be the encouragement of Thy friend in Christ J. B. Aug. 10. 1643. Imprimatur Ioseph Caryll AN EXPOSITION OF The Prophesie of Hosea The First LECTVRE Chap. 1. Vers 1 2. c. 1. The word of the Lord that came unto Hosea the son of Beeri in the dayes of Vzziah Iotham Ahaz and Hezekiah Kings of Iudah and in the days of Ieroboam son of Ioash King of Israel 2. The beginning of the word of the Lord by Hosea and the Lord said to Hosea c. The Preface To The Work THis day beginneth a Scripture Exposition Exercise which hath lost much of the honour of it by the disuse of it The best Apology for it is to set presently upon it It is ancient in the Church of God old enough to speak for itself Nehem 8. 8. we read that Ezra Ieshua Bani and the rest read in the book of the Law and gave the sense and caused the people to understand the reading You love brevity in this Exercise you shall have it in all that shall be delivered unto you I have pitched upon the Books of the small Prophets to open them unto you of whom Ierome hath this expression You cannot tell which to wonder at most either the brevtâ—y of speech or the greatness and abundance of sense And this Prophet Hosea in speciall is excellent this way of whom the same Author speaking calls him exceeding concise speaking by sentences Being the Propheticall books is the work that falls to me why I chose rather to begin with Hosea then Isaiah I shall afterward give you an account If God continue this Exerciseand life we may goe through them all both small and great In these Prophets we have most admirable divine Truths revealed to us and pity it is that the minde of God contained in them should be so little known even unto his children that such treasures of heavenly truths that are there should lie hid from so many so long a time as they have done We might preface this our work because this is the first dayes entrance into it vvith labouring to raise and sweeten your hearts with the consideration of the excellency of the Scriptures in generall Luther hath an high expression about them he calls them the highest genus that containes in it all good whatsoever Take away the Scripture and you even take away the Sun from the world What is the world without the Scriptures but hell it self We have had indeed the word of God to be as the Sun in the world but oh hovv many mists have been before this Sun We have seldome the Sun shine clearly to us It is pity seeing there is such a glorious Sun risen that there should be such a misty day Now this is the work we are called unto to dispell the mists and fogs from before this Sun that it may shine more brightly before your eyes and into your hearts Chrysost in his 29. Sermon upon Genesis exhorting his Auditors to get the Scriptures into their houses and to a diligent exercise of himselfe in them tells them that by them the soul is raised and elevated and brightned as with the beame of the Sun of righteousnesse and delivered from the snares of unclean thoughts The Scripture is that wherin the great God of heaven hath sent his mind to the children of men wherein he hath made known the counsel of his wil opened even his very heart unto Man-kind It is the Epistle that God hath sent into the world And did wee but heare of such a Book that were dictated imediatly by God himself to the end to shew the children of men what the eternall counsels of his will were for the ordering of them to their eternall estate and to open his thoughts and intentions concerning their everlasting condition what it shall be Did wee I say but heare that there were such a book in the farthest part of the Indies would we not rejoyce that the world was blest with such a mercie what strong and vehement desires should we have to enjoy but one sight of it before we dye Wee would be willing to venture upon any hazard to passe through any difficulty to be at any charges that we might have but a sight of such a booke as this My brethren you need not say Who shall goe to the farthest part of the Indies to setch this book Who shall descend into the depth or goe to the uttermost part of the earth to help us to a sight of this booke of Scripture For behold the word is nigh unto you it is in your houses and we hope in your hearts and in this exercise is to be in our mouths not only to tell you what it saith but open unto you the mind of God in it The exercising our selves in this book is sweet indeed Luther professes himselfe out of love with his own books and wished them burnt lest men spending time in them should be hindered from reading the Scriptures which saies he are the only fountain of all wisdome and I tremble saies he at the former age that was so much busied in reading of Aristotle and Averroes Wee read in that 8. of Nehem. vers 5 6. when Ezra opened the book of the Law to expound it to the people he blessed the Lord the great God and all the people answered Amen Amen And now blessed be the Lord the great and gracious God for stirring your hearts up to such a work as this is and blessed be his name for those liberties we have thus freely to exercise our selves in this service O praised be the name of the great God for this dayes entrance into so good a work as this is Yea they did not
only blesse God but the Text saith They lifted up their hands and they bowed their heads and worshipped the Lord with their faces to the ground Why because the book of the Law was read to them and expounded How comes it to passe that their hearts were so taken with it now to hear the book of the Law expounded to them Surely it was because they were newly returned out of their Captivity and now they came into their owne Land and heard the Law of God opened to them they blessed his great Name bowed their faces to the ground worshipping him This day my brethren witnesseth to us our great deliverance and returne from our bondage It was not long since that wee could have either Ordinances or Truths or Religious exercises but onely according to the humors of vile men But now through Gods mercy a great deliverance is granted to us as this day witnesseth that wee may come and have free liberty to exercise our selves in the Law of our God O doe you blesse the Lord and bow your faces to the ground worshipping of him In the 12. vers of that Chap. we read that after they had heard the Law read and expounded to them they went their way to eate and to drink and to send portions and to make great mirth Why Because saith the Text they had understood the words that were declared unto them I hope if God shall please to give in assistance unto this work many of you shall goe away hereafter from this Assembly rejoycing because you will come to know more of Gods mind revealed in his word then formerly And this will be the comfort of your meat and drink and of your trading and the very spirits of all the joyes of your lives As the sweetnesse of the fruit comes from the graft rather then from the stock so your comforts and the blessings of grace in you must come from the word ingrafted in your soules rather then from any thing you have in your selves In the first vers the Text saith that all the people gathered themselves together as one man into the street that was before the water-gate to desire Ezra to bring the book of the law and to read it and to open it unto them Behold it is thus this day in this place here are a great company met together perhaps some to know what the businesse will be some for novelty and some for other ends howsoever come unto us you are and we hope many for this end that you might have the booke of the Law read opened unto you Now we expect that from you which is said of them ver 3. And the ears of all the people were attentiâ—e unto the book of the law when it was read opened to them And truly that attention that you now begin withal doth promise unto us that we shall have an attentive auditory But that is not all let us have further a reverential demeanor and carriage in the hearing of the Law as it becomes those that have to deale with God in it The Text saith vers 5. that when Ezra opened the book of the Law all the people stood up We doe not expect the same gesture from you but by way of Analogie we expect a reverentiall demea nour in the carriage of he whole worke as knowing we are to sanctifie Gods Name in it And as those people after the first dayes exercise were so encouraged that they came again the second day for so the Text saith vers 13. On the second day were gathered together the cheife of the fathers of all the people the Priests and the Leviâ—es unto Ezra to understand the words of the Law so I hope God will so carry on this worke that you shall find encouragement too to come again and again that you may know more of the mind of God and that this work shall not be only profitable to the younger and weaker sort but to the Fathers to the Priests and Levites too Let it be with you as it was with them according as you have any truth made known unto you submit to it yeeld to it obey it presently and then you shall know more of Gods mind He that will doe my will shall know my doctrine to be of God Thus did they for vers 14. when they found it vvritten in the book of the Law that the children of Israel should dwell in booths in the feast of the seventh moneth This was one passage of the Law that was expounded how they should keep the feast of Tabernacles and what booths they should make the people went forth presently unto the mount and fetched Olive branches and Palm branches and branches of thick trees and made themselves booths every one upon the roofe of his house In this Prophesie of Hosea you shall find many sutable truths to the times wherein we live the Lord grant you obedient hearts to what shall be delivered I must not retard the work nor your expectations any longer with large prefacing to it only somewhat have been said about the rules for interpretation of Scripture I will say no more of that but this to interpretation of Scripture a Scripture frame of heart is necessary a heart holy heavenly sutable to the holinesse heavenlinesse that is in the word as it was said of Tullies eloquence that nothing but the eloquence of Tully could set out the excellency of it So it may be said of the Scriptures spiritualness nothing but a heart filled with Scripture spiritualness can set forth the excellencies of it and because the authority of Scripture is dreadfull wee desire the prayers of you all to God for us that his feare might fall upon our hearts that seeing we are menfull of errour and full of evill yet howsoever wee may not bring any Scripture to the maintenance of any erroneous conceit of our own heads nor any evill of our own hearts This wee know to be a dreadfull evill It was a fearfull evill for Lucifer to say I will goe and ascend up be like the Highest it is as great an evill for any to seek to make the Highest to become like Lucifer for so do they that make the Scripture come down to justifie any erroneous opinion or any way of evill they goe about to make the blessed God and the holy Ghost to be the fathers of lies It is counted a great evill in a Common-wealth to put the Kings stamp upon false coine and to put the stamp of the Spirit of God upon an error upon a conceit of a mans owne is certainly a great evill before the Lord and it was for this that God did make the Priests vile and contemptible before the people because they were paâ—tiall in the Law Mal. 2. 9. And for you my brethren our prayer shall be that the feare of God may fall upon you likewise that you may come to these Exercises with Scripture-frames of heart What frame of
that is I look to God why because the place where the Temple was to be built it was not onely upon one hill but upon hils and so this expression hath reference to those two hills it was built upon the hill of Moriah and the hill of Zion which were rather but two ridges of the same as 2 Chron. 3. 1. Solomon began to build the house of the Lord upon mount Moriah and Psal 2. 6. I have set my King upon my holy hill of Zion I look saith David unto God my Faith hath reference to that place that God hath chosen for himself that this is the meaning will appeare if we compare this with Psal 87. 1. His foundation is in the holy hils not hill but hils The respect Idolaters had to their Idols being manifested by lifting up their eyes to them therefore God commanded them that they must not so much as lift up their eyes to their idols And indeed we had need take heed in what we doe in this so much as to lift up our eyes to look upon the inticements of the flesh many will not commit their former sins but they love to be looking that way I have read of a Lady a loving wife who being at the maryage of Cyrus she was askt how she liked the Bridgeroom how saith she I know not I saw no body but my Husband Love and respect drawes the eye either to God or to the creature According as our hearts are so our eyes will be And love flaggons of wine The word comes from a word that signifies fundavit The old Latin turns it vivacia uvarum the leaves skinnes and stones of the grape that remaines after pressing that sinke down into the bottome of the vessell Noting thereby how saplesse and savourlesse and unworthy Idolatrous worship is in comparison of the true worship of God True worship of God is sweet and savoury lovely and excellent but mans institutions how saplesse are they The spirits of such men as pleade for and delight in superstitious vanities the devises of men how saplesse and unsavoury do they quickly grow though heretofore they have had some quicknesse and livelinesse in their wayes yet if once they delight themselves in the inventions of men in Gods worship their spirits grow very unsavory to those with whom they converse But take the traslation as it is in your books flaggons of wine called by this name in the Hebrew because that vessell the flaggon is broad in the bottome That is as some carry it thus They are as drunkards that call for one flaggon after another Superstitious and idolatrous people when they have one way of superstition they call for another and when they have got that they will have another and are still greedy of more they are never satisfied as drunkards are greedy of their flaggons Or rather to note the sensuality of the wayes of their Idolatrous worship their flaggons of wine are joyned to their gods The Seventy translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellaria fine Cates and junkets delicate things made with wine and grapes together by all the art they can devise for the pleasing the appetite From thence the note is cleare Spirituall adultery and carnall sensuality goe together They used flaggons of wine in their idolatrous solemnities that made them love their Idols so much the rather In the true worship of God there is abundance of sweetness to satisfie the hearts of the Saints they need not have sensual pleasures to make up their delight but in superstitious worship there is no such sweetness to satisfie the spirits therefore they are saine to call for flaggons of wine and other sensuall things to make up a full delight to themselves Superstitious and idolatrous Rites bring with them pleasure to the flesh hence how are they loved and followed by people they can hardly ever be taken off from them In their Idolatrous solemnities they were wont to have Feasts to pamper the flesh Judg. 9. 27. They went out into the field and gathered their vineyards and trod the grapes and were merry went into the house of their God and did eate and drinke and cursed Abimelech So Amos. 2. 8. They drinke the wine of the condemned in the house of their God What is that By oppression and violence they would rend the estates of men from them and when they had gotten them then they made merry yea they would come into the house of their gods and drinke bowles of wine that they had gotten from the estates of such men whom they had wrongfully condemned Let Idolaters have their lusts satisfied and they care not what God they serve 2 Cor. 8. 10. If any see them sit at meate in the Idols temple at meate they had their flesh satisfied in the Idols temple Thus God complaines of his people here As if he had said Let all bemoane my condition for though I have loved Israel dearly she hath gone a whoring from me and she loveth flaggons of wine because she hath more pleasure to the flesh in serving Idols she will serve them What an abominable thing it is to forsake the blessed God meerly for the love of wine How many are there in the world who forsake all that good that is in God in Christ in heaven in eternity meerely for flaggons of wine Calvin hath a note from the word that carries some-what more with it flaggons of grapes so the words are in the Hebrew not flagons of wine and of grapes rather then wine saith he because there were artificiall wayes used by them to make their superstitious ways to be more pleasant to them As when drunkards have drunk even ad nauseam that they begin to loath what they delighted in then they will use some artificiall way or other of mixture of grapes or some other thing with the wine to make it have a new tast that they may have still delight in drinking So saith he because their old superstitions have nothing in them to satisfie the heart therefore they are fain to invent new kinds of artificiall wayes to please themselves withall although saith he they brag of their antiquity yet the truth is they are fain to invent new things every day to give a new lustre and pomp to their worship they are alwayes devising some new ceremony or other or else it would grow loathsome to themselves This wee have seene in our owne experience the wantonnesse of mens hearts in superstitious ways is very great they invent new ways to uphold their old moth-eaten vanities So I bought her to me for fifteen pieces of silver The Prophet obeyeth God in this other hard command God many times sends his Prophets upon very hard businesses yet they must be willing to serve the Lord in the hardest work and bought her to himselfe for fifteen pieces of silver The word that is here translated bought signifies to digg it is taken as some think from the
piercing or boring into the servants eare which was to be a slave untill the year of Jubile to note the slavish condition of this people they should be in for a long time But sometime the word signifies not only boring but any kind of getting by buying or bargaining taken from the manner of the Jews it seems to be a hard expression how distant do those two seem to be to dig and to buy it signifies also to cut saith Pagnine excidit he hath cut a sunder because in their bargainings they were wont to cut a beast in sunder so to go between the two pieces or because in their bargaines they joyned their right hands together and then another came and put his hand between theirs as a spade is put into the earth and so did as it were cut them asunder and from thence though the word seem harsh yet those who understand the manner of their bargainings know the meaning of it I bought her to my self This buying was in order to marrying that shee might be under his care for a while and then come to be his wife It was the custome of men in those days to buy their wives Iacob served twice seven years for Rachel and so bought her David bought his wife for a hundred foreskins of the Philistims and Christ purchased his Church to himselfe at a dear rate even by his own blood But I bought her saith hee for fifteene Pieces of silver There is a necessity for the opening these words not onely that you may see the scope of the holy Ghost here but likewise may the better understand some other Scriptures Fifteen pieces of silver How much is that It is fifteen shekels for that is a rule among the Hebrews when a piece of silver is named and not the summe then a shekel is always understood and when a shekel is set down and the mettall not exprest the silver is understood not gold or any other mettall Now the common shekell was according to the account of some of the weight of 160. graines of barley Josephus saith it was about foure Drachmas and so I find most carry it about 18. or 20. pence of our money though a great deale of difference there be among Interpreters about the sum of that shekell Jerome upon the fourth of Ezekiel makes it half an ounce but there is much difference you know about ounces This was to signifie the vile and base condition that Israel had brought her selfe into for thirty shekels of silver was to be given for the price of a maid-servant Exod. 21. 32. If an oxe have pushed a man-servant or a woman-servant he shal give to his Master thirty shekels Thirty shekels must be given for recompence of losse of a servant who was but a slave yet the Prophet must buy this adulteress for half as much fifteen shekels Israel all the tenn Tribes yea the whole people of the Jews are signified by this adulteress beloved of her friend So that now the people of Israel who heretofore the dear ly beloved of Gods soul his only people upon the face of the earth the peculiar treasure of God his portion his inheritance had now by their sin brought themselves into a meaner condition then any poore bond-woman in Israel that they were worth but halfe as much now as a poor woman-slave This thirty pieces of silver was the goodly price Christ was valued at by the Jews Zech. 11. 12. Mat. 27. 9. This shewed how Christ was humbled that he must bee sold for no more then was the price of a slave But the price of Israel was but 15. pieces halfe as much Israel was proud in the day of her prosperity but now she hath brought her self by her sin into a meaner condition then a slave And for an homer of barley and an halfe homer of barley What that homer of barley was and what the scope of the holy Ghost is in mentioning of it must be enquired First an homer contained ten Ephaes But by that you will say we know no more then we did An Ephah then is neer upon as much as our bushell so that this homer is neer upon tenne of our bushels Ruth 2. 17. it is said of Ruth that when shegleaned in the field after the Reapers she beat out that she had gleaned and it was an Ephah of barley And by that you may know the meaning of that text Esay 5. 10. The seed of an homer shall yeeld an Ephah why a homer was ten bushels how then should the seed of neer tenn bushels yield but one bushell It was a threatning of a famine that though they did sow much they should reape but little they should sowe a matter of ten bushels and reape but one Or thus some interpret an homer to be about the burthen that an Asse was able to beare for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew signifies an Asse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the burthen of that creature was called an homer but Ezek 45. 11. the Text telleth us plainly that an Ephah is the tenth part of an homer There is a great deale of difficulty to understand this if we compare it with another Scripture Exod. 16. 16 where the Text saith they were to gather of the Manna every man according to his eating an homer for every man and ver 36. an homer is the tenth part of an Ephah This seems quite contrary here it is that an ephah is the tenth part of an homer and there it is that an homer is the tenth part of an ephah But for the salving of this those who are skilfull in the Hebrew tongue know that these words are written with different letters though in our English the pronounciation is the same for that in Exodus is written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thus Gnomer the other Chomer so it should be read Now this homer of Manna that God gave for every man for one day was almost the tenth part of a bushell it was foure or five times as much as the Romanes were wont to allow their men their Dimensum which they called a Chaenix which was their allowance for their servants was but the fourth part of this and scarce that noting thereby thaâ— God is exceeding liberall unto his people But why an homer of barley Because it was a meane food and in those times rather the food of beasts then of men God promised to feed his people with the finest flower of wheate Therefore Revel 6. 5. A measure of â—heate for a penny and three measures of barley for a penny But what doth this tend to that there must be a homer of barley and halfe a homer of barley given for this Adulteresse that the Prophet was to take unto himselfe The scope of all is to signifie the meane condition that the ten Tribes and afterward all the Jews should be in till Christ came to marry them to himselfe