neerly concerning us you see the scriptures were made for other times then for the times in which they were first revealed a most excellent place of Scripture you have for this Psal 21. 13. Be thou exalted O Lord in thine own strength so will we sing and praise thy power When God cometh in his own strength and not in the strength of the creature and by meanes then do the Saints sing and praise the power of God Dulcious ex ipso fonte wee use to say that which cometh imediately cometh exceeding sweetly Then the Saints may boast in God when God cometh immediately with his salvation so you have it Psal 44. 7. 8. Thou hast saved us from our enemies and hast put them to shame that hated us What followeth in God will we boast all the day long and praise thy name for ever So that the Saints of God then praise God nay they may lawfully give up themselves to boast when God works imediately When God works by means then they must take heed of ascribing to the means but when God cometh imediately then they may boast It is the blessednesse of Heaven that Gods mercy cometh imediately created mercies are the most perfect mercies Suppose God had bin with them by bow and by sword when Senacherib came against them could they have been saved as they were Gods hooke that he put in his nose and bridle that he put in his lipps for so God saith he would doe with him use him as a beast were better then their sword or bow Surely if ever any nation knew what it was to have imediate mercies come down from heaven England doth If ever Nation saw God exalting himselfe in his own power England hath we have lived and blessed be God we have lived to see the Lord exalting himselfe in his own power Oh let us cry out with the Psalmist and with that I shall end Be thou exalted O Lord in thy own strength amongst us so will we still and still and still sing and praise thy power The Fourth Lecture HOSEA 1. 8. c. 8. Now when she had weaned Lo-ruhamah shee coâ—ceived and bare a sonne 9. Then said God call his name Lyâ—ammi for you are not my people and I will not be your God 10. Yet the number of the children of Israel shal be as the sand of the sea which cannot be measured nor numbred c. THe last day was finished the signification of the name of the second childe of Hosea Lo-ruhamah We now come unto the weaning of it and the begetting of the third Lo-ammi When shee had weaned Loruhamah We doe not reade of the first child Jezreel that it was weaned but the second childe Loruhamah that was weaned before the third child Loammi was conceived What is the meaning of this There is much of Gods minde shewed unto us even in this very thing that we ordinarily let slip and passe over The reason is because this second childe Loruhamah was to signifie unto the people of Israel their carrying out of their own Countrey into captivity into Assyria It was to signifie to them that they should be weaned from the comforts and delights that there were in their owne Countrey they should be taken away from their milke and honey that they had there and be carryed into Assyria and be there fed with hard meate even with the water of affliction and the bread of affliction The first childe did but signifie their scattering especially in regard of their seditions amongst themselves But the second childe signified the carrying away all of them wholly into captivity from their own Land Therefore the second childe is weaned Cibis sustent abitur immundis So. Jerome hath it They should be carried amongst the Gentiles and be fed with unclean meat they should be deprived of prophesie and of the milke of the word and of the ordinances that they enjoyed So Vatablus Ordinances are as the breasts of consolation out of which the people of God suck soul-satisfying comforts So you have it Esay 66. 11. That you may suck and be satisfied with the breasts of her consolations that you may milke out and be delighted with the aboundance of her glory And Cant. 1. 4. We will remember thy loves more than wine The old latine hath it Wee will remember thy dugs above wine and so the words will beare These people should be deprived of those dugs and breasts out of which they had sucked much sweetnesse before even deprived of all comfort in God Gods people hang upon God and suck comfort from him even as the infant upon the mothers brest and sucks sweetnesse and comfort and nourishment from thence This expression then of weaning the childe implies these two things First That the enjoyment of the comforts of a sweet native soile specially where there are any ordinances together with it is a very great blessing of God and the being deprived of it is a great affliction yea to some it comes as a curse The very sucking of the ayr of a sweet native soile and especially such a comfortable soile as we have here in England is certainly a great blessing from the Lord. Those that have been deprived of it and banished away have been more sensible of it than any of you who alwayes have enjoyed it Many have laine sucking at the sweetnesse of this our English ayr and at the comforts that there have been in their accommodations so long till they have sucked in that which if Gods mercy had not prevented would have proved to have been poyson to them to have baned their soules But I speak not of all I make no question but there have beene many of Gods dear servants that have tarried in their native soile and kept the uprightnesse of their hearts and consciences as cleare as others that went away It is true the comforts of a native soile are sweet but except we may enjoy them with the breasts of these consolations or Ordinances of the Church they are notable to satisfie the soul yea except we may suck out such milke of these breasts as is sincere milke and not soiled nor sowred by the inventions of men better a great deale that we were weaned from all the sweetnesse and accommodation we have in our native soile by the mortifying of our affections to them then that God should weane us from them by sending of us into captivity or by giving the adversary power over us or by making the Land too hot for us But that for the first Again in that this childe was weaned and by the weaning was to signify their being carried away out of their own into a strange Countrey this expression implies thus much That it is an evil thing for a childe to be taken from the mothers brest too soone and sent away to be nursed by others The expression doth fully imply this for it is to tell us the evill condition of the people
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
hand all their strength is but as tow and flaxe before the flame of fire If God be in a way of mercy none can take out of his hands Isa 43. 13. There is none can deliver out of my hand I will worke and who shall let it Wherefore it is a fearfull thing to fall into the hand of God when he is in a way of wrath and it is a blessed thing to be in his hand when he is in a way of mercy for none can deliver out of either Christ holds the stars not only Ministers but all his Elect in his hand and none can take them out I will give you a notable example in Gods preservation in times of danger In the time of the Massacre at Paris there was a poor man who for his deliverance crept into a hole and when he was there there comes a Spider and weaves a cobweb before the hole when the murtherers came to search for him saith one Certainly he is got into that hole No saith another he cannot be there for there is a cobweb over the place and by this meanes the poore man was preserved The hope of the wicked Job saith is as the Spiders Web yet if God please he can make a cobweb to deliver his people The least things shall deliver when he will and the greatest meanes of deliverance shall not deliver when he pleases The Eighth Lecture HOSEA 2. 11. I will also cause all her mirth to cease her feast dayes her New Moones and her Sabbaths and all her solemne feasts THe Lord proceeds still in his threats against Israel in this verse we have as sore a threat as any for it is in part spirituall Her mirth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Seventy reade it the word signifieth the right temper the right posture of the minde when the minde is in a right frame then it may be merry Whosoever is merry saith S. James let him sing there the word though not the same yet signifying the same thing who ever hath his minde in a right frame let him sing No man can be truly merry except his minde be in a right frame I will cause all her mirth God many times takes away from his Saints much of the matter of their mirth but never takes away all This is a dreadfull threat to cause all their mirth to cease I will cause it to cease I will turne it away so the Seventy I can soone have all their mirth down they shall never be able to rejoyce more if I please it is gone all with the turn of a hand It appeares that Israel though an apostatizing people though a people of Gods wrath designed to dreadfull judgements yet was a merry jocund people they went on still in their mirth and joviallity That which is here implyed is more fully exprest in Amos Chap. 6. 4. who was contemporary with Hosea and hee was the Prophet of the ten Tribes as Hosea was now see there how Amos setteth forth the mirth of this people They lye upon beds of Ivory and stretch themselves upon their couches and eate the Lambes out of the flock and the Calves out of the middst of the stall they chaunt to the sound of the Violl and invent to themselves instruments of musick like David they drinke wine in bowles and anoint themselves with the chiefe oyntment This was their condition when they were under such fearfull guilt and in such dreadfull danger Sensuall men while they prosper they looke upon themselves as above the word and blesse themselves in the satisfying of their own carnal desires as if it were but a poore low and meane thing for them to be under the power of the word to feare sin and threatnings it is too low for such brave spirits as they have But come let us sing away all care let us live merrily let us take our pleasure for the present and crowne our selves with rose-buds This is the disposition of carnall hearts under all their guilt and danger They swim delightfully in that River of Jordan and suddenly fall into the Dead Sea they spend their dayes in pleasure and in a moment go down into hell This is all the portion of their cup they receive from the Lord They have a little joy here this is all they are like to have and therefore they will take their fill of what they have But this will not hold I will cause this mirth to cease Sinne and mirth can never hold long together there must be a separation between them The union that there is betweene sinne and mirth at any time it is a forced union God never joynes them together and if you will joyne those things God never joyned your joyning cannot hold Sinne is of such a canker-fretting nature as it will soone fret out all the varnish of mirth and joy that is upon it If you will not take away sinne from your mirth God will take away mirth from your sin It is indeed the happinesse of the Saints that they shall have everlasting joy the pleasures at Gods right hand are for evermore but the pleasures of sin must cease Thirdly when afflictions come upon the wicked they are all Amort their joy their mirth is gone We say of fire it congregates things of the same kinde and separates things that are of diverse kinds So it is with the fire of affliction it congregateth things of the same nature as thus sinne and horror trouble anguish sorrow vexation accusation of conscience condemnation these are of the same kinde sin and these are Homogenall now when affliction commeth it congregateth all these Here is sinne yea but sorrow and anguish and horror of conscience seemeth now not to be together with your sinne but when the fire of affliction comes it joynes all these together On the other side sin and joy and prosperity and peace these are Heterogeneall things of another kinde now when the fire of affliction comes it separates these Heterogeneall things then the hearts of the wicked sinke as lead they lye down in sorrow the candle of the wicked is blown out all their mirth and joy it is but the light of a candle affliction makes all to be but as a stinking snuffe And indeed ungodly men when affliction comes are men of the poorest spirits of any men they quickly dye they succumb they fall downe under the least weight of affliction They seeme to have brave spirits to out-brave the word of God but they have poore meane and low spirits when they come to beare Gods hand upon them Affliction takes away all their good that they conceive and understand good There is nothing within them to support them there is nothing but darknesse and blacknesse within nothing but guilt and gnawings of the worme And they looke upon every suffering they indure but as the beginning of eternall suffering And there is the venome and curse of God goes together with their affliction