sign that the Glory of God and the Souls of our Brethren are not precious in our eyes when we can so strive and contend to have our own wills and though God loseth his Glory and our Brothers Soul is like to perish we cannot strive and contend there not even those that are too too full of strife otherwise Thirdly It is a great aggravation of sin and a forerunner of destruction to a people not to regard the strivings admonitions Obs 3 and reprehensions of others Let no man strive It is in vain to strive now that 's the meaning Indeed so long as there was hope there might be stâ—iving but now they are past striving This was their height of wickedness that they were grown unto and the fore-runner of that wrath of God that was now ready to fal upon them because they were now past all reprehension and admonition I will give you for that two or three notable texts of Scripture to fatten this upon your hearts that it is a most fearful thing for people to stand out against admonition and reprehension That place in 1. Sam. 2.25 is a notable one the text saith of Eli's sons that they hearkened not unto the voice of their father why Because the Lord intended to destroy them Oh you children do you hearken to this Scripture turn to it reade it over you 〈…〉 stout rebellious children and your parents they are 〈◊〉 â—â—ving you for your sins and admonishing you but you will not hearken to them and in the pride of your hearts and stoutness of your spirits you refuse admonition but if you read that Scripture and beleeve that it is the Word of God Oh tremble at it They hearkened not unto the voyce of their father because the Lord would slay them Here is a stuborn child regards not the voice of his father and mother reproving him it is a fearful argument that God intends to destroy that child Another text you have in 2 Chron. 25.16 2 Chron. 25.16 it is a speech of the Prophet to Amaziah when the Prophet came to rebuke him for worshiping the gods of that people whom he had overcome in battel Here is the infinite vanity and sottishness of Idolators Amaziah falls to worship those very gods that could not deliver themselves nor their people out of his hands when the Prophet I say came to reprove him for it in what a rage was he One would have thought that there was so much the more reason fo◠〈◊〉 â—â—â—rit to have yeelded to the Prophet's reproof but saith the King Opened Art thou made of the Kings Counsel forbear it may be he hath other fetches other intentions what have you you to do to meddle The Prophet did forbear indeed but mark what he saith I know that God hath determined to destroy thee because thou hast done this and hast not hearkened unto my counsel Here was his collection because the King would not regard admonition and reproof certainly God had a purpose to destroy this King here is the forerunner of his destruction And it is observable of this King that he should now stand out so for in the Chapter before you shall find him seem to be of a yeildable spirit though he was a naughty man when he had hired an hundred thousand out of Israel to â—oyn with him in battel and had given them all pay yet when God did but send to him by the Prophet to send them back and to loose those hundred talents that he had paid the Soldiers withal upon the very word of the Prophet he sends back a hundred thousand of his Soldiers and looseth all their pay and yet this Amaziah that was so yeildable at that time how stubborn was he against the Prophet at another time And therefore at that time when he did so yeild to Go◠〈◊〉 prospered him in the battel and he overcame his enemies 〈◊〉 had a glorious victory and after that victory he falls a worshiping the Idols he had overcome and was stout against the Prophet and so soon after he was destroyed accordingly The last Scripture is that in Pro. 29.1 He that being often reproved hardneth his neck shall suddenly be destroyed and that without remedy It is a dangerous thing to stand out against reproof and admonition Again Let no man strive with his brother You may see that this people were grown to a worse pass than they were before for in the second Chapter of this prophesie Say to your brethren Ammi and to your sisters Ruâ—hamah There those that were godly amongst them were admonished to speak to their brethren and their sisters though they were naught yet the godly that were disperst amongst them must be admonishing those they lived withal but now it is come to such a pass that there must be no more striving no moâ—◠〈◊〉 â—â—monishing Here we may take this note That sin doth increase in â—â—aces where Obs 4 it is let alone Those that were capable of admonition one while going on in sin and hardning their hearts grow quickly past all admonition Fiftly There is a time when men may you men should Obs 5 leave their striving and admonishing and reproving of others when they should let them alone Especially in these two cases when those that they should admonish scorn their admonition when they grow scorners when they trample their admonitions under their feet as swine or turn again upon them and rend them as dogs There are two sorts not to be admonished or reproved Swine and Dogs When they grow to be swine and dogs then you may leave yea you ought to leave admonishing them For admonitions and reprehensions are precious things they are pearls they must not be cast to swine Mat. 7.6 Mat. 7.6 Give not holy things to dogs neither cast pearls before swine they are holy things and precious things For I do not take that place to be meant of the Sacrament only it may be by an argument a minori ad majus applied to it but that place Give not holy things to dogs and cast not pearls before swine is meant of admonition and reprehension Opened So that admonition is to be looked upon as a holy thing as a pearl you are to prize it and therefore not to be angry when we come to admonish you but you are to look upon the holiness of God in it so reverence it and look upon it as a mercy of God and bless God for it There are many in Heaven now blessing God for the admonitions which they have received from others as David blessed God for Abigail and her counsel Many think it a great happiness unto them that they can reâ—ect admonition and counsel and when they are gone from such as have admonished them and are among their companions they can boast and say Oh such a one came and reprehended me but I said thus and thus to him and so rejoyce how they have reâ—ected admonition But if they knew all
they did fall on the right hand or on the left before or behind so they did divine their good luck or their ill luck as they call'd it A third way was this they used to peel off the bark of some part of a stick and then cast it up and divined according to which part of the pith either black or white appeared first A fourth was which we find in the Roman antiquities that their Augures or South-sayers used to sit upon the top of a Tower or Castle and the air being very cleer and fair without any clouds having a crooked staff in their hand which the Latines câ—ll Liâ—uus there they quartered out the regions of Heaven so much as was for their purpose when they had quarter'd them out they did reach forth this staff having first offered sacrifices and prayers to their gods upon the head of a person or a thing they would divine for and so they came to have good or ill luck to be shewed according to what at that time they observed in the Heavens the birds flying c. when that staff was upon the head of the party This the Romans did and it is like they had it somewhat from the Jews they did ask counsel of their staff By all this we may see what poor waies Idolaters have had to know the mind of their gods Obs When men forsake the right way of knowledg of Gods mind what poor waies do they go to know the mind of God Use Oh by this how should our hearts be raised up to bless God that we have such a way to know his mind that we have his Word that we have his Son that come out of his bosom to declare the eternal counsel of his father unto us These are the poor waies that Idolaters have to know the mind of their gods Now follows the ground of all For the spirit of whoredomes hath caused them to eâ— and they have gone a whoring from under their God For the spirit of whoredoms Some would have it thus that look as there are particular sins so there are particular Devils to attend upon them As there is a devil especially to attend upon Idolatry another to attend upon whoredom another upon drunkenness another upon envy another upon pride another upon passion and the like and so the spirit of whordom that is say they that devil that especially attended upon this sin caused them to er But I think this not to be the scope but this rather the spirit of whoredoms hath caused them to er the spirit that is that impetus of spirit that was in them there is an impetus an ardency a vigour an activity of their spirits to such a kind of sinful way it is that which hath carried them on and caused them to er The Scripture oft speaks of several sorts of spirits as sometimes the spirit of perversness Esa 19.14 it is translated in your books a perverse spirit but the words are Spiritus perversitatum a spirit of perversness there is an impetus of spirit that hath caused Egypt to er in every work thereof So the spirit of uncleanness Zech. 13.2 it is translated in your books the unclean spirit but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of defilements or uncleanness so the spirits of lying 1 King 22.22 the spirit of error 1 John 4.6 He that knoweth God heareth us he that is not of God heareth not us hereby know we the spirit of truth and the spirit of error that is there is an Impetus a strength of spirit that carries men on unto such an erronious way Use And the consideration of that will be of mervailous use unto us Let us look to our spirits my brethren strong inclinations of spirit and consider what spirit we are of especially when we are carried with an Impetus of spirit to a thing that is when we find an eagerness of spirit that way to such a thing we would fain have let us then take heed to our selves when you find I lay your spirits very eagerly and strongly set upon such a thing examine then what spirit you are of that it be not a spirit of lust of envy of malice as sometimes there is in mens hearts when they are carried with a more than ordinary strength after such a way There is many people when they find themselves carried on with such an impetus and ardency and fervency they cannot endure that any body should cross them in it no but they must have it As they in Samuel that would have a King when they heard all the reasons that could be to perswade them against it they would not answer one reason but held to their conclusion No but we will have a King say they So a man that hath a spirit of such an evil A spirit of envie a spirit of error a spirit of Antichrist in him a spirit of domineering in him a spirit of crueltie a spirit of bitterness in him first he will rush upon such a thing without examining of it and further if there come any thing against it any truth he slights it presently and casts it off and thinks there is nothing in it why because he hath a spirit that carries him that way and if the truth come more strongly that he is convinced by it yet he hath a spirit that carries him on and though he meet with many difficulties in the way he will break through them all Oh it is a dangerous thing when men have a spirit of errour or a spirit of bitterness You shall find some men that have much remaining of Antichristanisme in them do but speak to them of any thing that concerns an Ordinance of Christ of Christs institution of the will of Christ in the word assoon as it is but mentioned you shall not hear any answer to the argument but you may perceive a spirit of bitterness a spirit of envy a spirit of frowardness and passion presently to rise in them So in other things you shall find men and some that have good things in them that if you do but discourse with them of some things that you know are according unto the mind of Christ yet they have been brought up otherwise and have drunk in other principles and they have a spirit of bitterness and anger and vexation that presently will appear in them to cast off any truth that is suggested unto them But let us labour on the other side rather to be acted by the Use 2 Spirit of God the Children of God are led by the spirit And it is true the Saints of God have a Spirit of holiness in them as wicked men have a spirit of uncleanness in them so Gods children are carried on with a spirit of holiness the love of Christ hath taken hold of their hearts and perhaps they are weak and cannot reason out the case with some subtill Sophisters but they have the spirit of Christ an Impetus of
if in that worship though it be his own we chuse our own waies whatsoever sâ—ew of devotion there may be in it God accounteth it a dispicable thing Expos 2 Or secondly The word making slaughter God useth not only to shew the contempt He hath of all their sacrifices but by that He doth secretly insinuate the cruelty of the Priests and of the Princes to those that would not yeild unto their Idolatries their grievous persecution of them even unto blood They are profound saith God they are grown deep in their Idolatry they are grown to the depth of malice so as their hearts are enraged against those that will not do as they do even unto blood no matter what becomes of them no matter if they were all hanged a company of precise and scrupulous fools that pretend conscience and do nothing else but trouble the State Doth not Jeroboam and the Councel command these things The Kingdom can never be well till it be rid of them Though I have been a rebuker of them all Though I have been an instructor or corrector so the word may be turned as wel as a rebuker And have been or am or will be you may put it which way you will it is not in the Text neither have been nor am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor will but Though I a rebuker Eruditor Corrector of them all As if God should say they cannot plead ignorance indeed were it that they never had any means then they might have some pretence for what they do but I have been an instructer and rebuker of them all This particle I hath reference either to the Prophet or to God Himself 1. The Prophet and then either Actively or Passively I have been a rebuker or I have been rebuked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So some turn it For the first I the Prophet have been a rebuker 1. Active From thence the note iâ— The Ministers of God they must rebuke sin Obser They must not suâ—â—er sin to go without rebuke 2 Tiâ— 4.1 2. I charge thee before God and the Lord Jesus Christ saith Paul to Timothy And among other charges this was one That he should rebuke the offendors And Tit. 1.13 Rebuke theâ— sharply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly so the word is Tit. 2.15 Rebuke with all authority This is the work of the Ministers of God to rebuke with authority to rebuke cuttingly when there is cause for it And indeed the spirits of sinners are base and vile and a Minister of God coming in the Name of God iâ— above them let them be what they will be Ministerial rebuke And if the rebuke be administred in a graâ—ious way it wil make the prâ—â—dest siâ—â—er to shake under it â—et them seem to be never sâ— sâ—â—ornful ouâ—â—â—rdly yet I say let a Minister of God come in Gâ—dâ— Name and carry the rebuke in a gracious way and sâ—â—â—â— as the Oracle of God he may make the proudest and â—â—â—â—â—est sinner to shake under his rebukes for their spirits are vile And those that are under the charge of such though iâ— seems to be a hard work â—nd grievous for the present unto thoâ—â— thâ—â— are rebuked yet they will bless them afâ—erward if God blesâ— the rebuke and others will curse them that would not â—â—buke them in their evill waies 2. If we refer this Rebuker unto God himself I have been a Rebuker that is Not I the Prophet only but I the Lord have been a rebuker of them all From thence the Note is That God doth rebuke people in his Word in his Ministers Observ When the Ministers of God rebuke in a way of God God doth then rebuke sinners And if there be any means in the world to humble the heart of a sinner Gods rebukes 1. by words it is this To see that God rebukes him in his Word You may put these two note together God rebukes in his Word and This is a great means â—f humbling the heart of a sinner to see that God rebukes him in his Word Thou comest unto the Word and â—â—ndest thy self rebuked for such and such evils that thou art conscious unto thy self of know it was God rebuked thee that day and He will call thee to account for those rebukes He gave thee there Thou camest perhaps to hear what the Minister would say but thou foundest before thou wentst that thou wert rebuked for such and such secret evils thou art conscious to thy self of Know I say God rebuked thee at that time and look to it God will call thee to an account for His rebukes God rebukes not only by His Word but sometimes by His works too 2. by works When He doth appear against sinners when He suiteth His works so as He doth evidently shew that he sets Himself against such and such sinners then I say God rebukes them for such and such evils howsoever they will not see it Isa 26.11 12. Lord when thy hand is lifted up they will not see but they shall see God liâ—teth up his hand to rebuke wicked and carnal men and evidently sets himself against them and they will not see but they shall see Obser Again further Hence note the stubbornesâ— of mens hearts especially of Idolaters they were profound to make slâ—ughter in their waies of superstition though I was a rebuker of them all they cared not for My rebukes they regarded not My words their hearts were sâ—ubborn and stout against them Verbi contemptus Idolatriae comes saith Mercer Mercer upon the place The contempt of Godâ— Word the spirit of Idolateâ—â— and superstitioâ—â— personâ— To humâ—n writers is the companion of Idolatry You shall find by common experience how your superstitious false worshiâ—ers slight the Word of God they are above it they speâ—k jeeringly of the Scripture and of warrants from Gods Word Oh you must do nothing but you must have Scripture for it They cry up Fathers and antiquity and such and such Writers but for the Word of God they usually contemn and scorn it Thus it was here they regarded not what God said in his Word Idolaters are very stout â—gainst the Word of God and contemn it There are no commands no commands no rebukes of God in his Word but they stand out against them Poor vile worms that they are who are they that they should dare to stand out against the rebukes of the infinite holy God Know howsoever thy spirit swels against this Word of God it will certainly cast thee The Psalmist in Psal 76.6 saith At thy rebukes O God the Chariots and Hors-men are cast into a dead sleep And so Psal 80.16 They perish at the rebuke of thy countenance And Psal 104.7 At thy rebuke they fled And Psal 18.15 The foundations of the world were discovered at thy rebukes The rebukes of God they have a great deal of power in them and Heaven Eaâ—th cannot stand before the rebukes of God how
The very sight of the dreadful effects of sin upon many parts in England is that which would break any mans heart As it hath been formerly in Germany Travellers that have travelled there and have seen Towns and places of great riches and traffick now to be over-grown with nettles it breaks their hearts they see the Land to mourn And it beginneth to be so amongst us in many places of England in York-shire and so in the West Oh that we all could mourn in the bitternes of our spirits that our land might no further mourn that our Cities might not mourn But wee must not give liberty to our selves in pathetical or affectionate waie but keep our selves as neer as we can to an Explicatory course And every one shall languish That follows The word translated languish here signifieth the withering of a flower or the withering of hearbs and trees And so it is in Nahum 1.4 The flower of Labanon languisheth it is the same word with this here Every one shall languish and the signification of the word doth hint us this useful Note That all the glory and the pomp of the men of the world it is but as a flower Obs and even as soon as a flower withereth so soon doth it pass away Again Times of affliction they take down the jollity and bravery of mens spirits and make them fade wither and pine away The word it is translated by some infirmabitu they shall be made weak When wicked men are in prosperity their hearts are stout and strong to sin they can stand out against God and against all threats but when the hand of God is upon them then their spirits are poor they are weak they are presently down Oh the difference between the jolly brave stout spirits of wicked men in their prosperity against God and their poor weak withered dejected spirits in the time of their adversity In Ps 39.11 When with rebukes thou corrects man for iniquity thou makest his beauty câ—nsume away like a moth surely every man is vanity Selah And a notable expression we have of the withering the languishing of the spirits of wicked men in the time of their adversity that whereas now in their prosperity their tongues are their own and they must speak and will speak who is the Lord c. they are loud then in their Oaths and blasphemies but mark now in their adversity how they are Esa 21.4 Thou sâ—alt be brought dâ—wn and shalt speak out of the ground and thy speech sâ—â—ll be â—â—w out of the dust and thy speech shall whisper out of the dust This is the fruit of the languishing of their spirits in the time of their trouble As many a riotous and boisterous gâ—llant that would so mouth it when he waâ— in prosperity yet set God but lay his hand upon him in sickness and his conscience then accusing of him he whispers and speaks low out of the dust It follows With the beasts of the field and with the fowls of Heaven yea the fishes of the Sea shall be taken away Hierome here allegorizeth it and would not take it litterally but to be the expressions of several sorts of men sutable to this But we must not stand to that but rather take the words at they are literally Only for the reading of them a word or two first With the beasts of the field In the Hebrew Be which is translated with is as much sometime as for in that tongue for the beasts of the field so it is in the 5. chapter and the 5 vers Israel and Ephraim shall fall in their iniquity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their iniquity there it is Be too So that if we should translate it so for the beasts of the field then we might have this Note Obser Here we may see the poor condition that we are in that when but the beasts of the field and the fowls of the air are destroied our comforts are gone quickly The comforts of natural men depend upon poor things upon the beasts of the field the fishes of the Sea the fowls of the air if Gods hand be but upon them they languish for them Now the cups are taken from their mouths and their full dishes from their tables now they languish It is otherwise with a gracious heart according to that in Habak 3.17 Although the figtree shall not blossome neither shall fruit be in the vines the labour of the Olive shall sail and the fields shall yeild no meat the flock shall be cut off from the fold and there shall be no herd in the stalls yet I will rejoyce in the Lord I will joy in the God of my salvation A gracious 〈◊〉 doth not languish because the beasts of the field and th◠〈◊〉 of the air are taken away let them be taken away yet he can rejoyce in God his spirit will be kept up Another word in the reâ—ding is to be observed they shall be taken away The word in the Hebrew is they shall be gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is observable both in fowls and in fishes when they perceive any thing noxious unto them or that they are in any danger they gather themselves together And that is the reason that fishes at some time of the yeer are in such sholes as they are they going from one place to another finding one place noxious and hurtful and perceiving some danger they gather together And so it is observed in countries where there are fowls that in the winter time they go to some other place I have heard many in Holland say of the Storks that in one week they all of them go away together they gather themâ—elves in the space of a week or there abouts and go away from that countrey gathering first al together and so fetching their â—ight from thence I take the word here they shall be gathered together that is there shall be such times of danger and there shall be such infection in the air and in the very waters of the Sea that the fishes and fowls shall perceive it and so shall be gathered together as they use to be gathered when they perceive any such thing to go away Text opened and being so gathered together they shall be destroyed It is good for men in times of danger to gather together and to joyn one with another and not be scattered one here and another there as the creatures many times use to do in the time of their danger This only for the reading of the words The scope of the holy Ghost here in the threatning the taking away the beasts and the fowls and the fishes it is this To shew the severity of Gods wrath against the ten Tribes that as a King doth not only execute a Traytor but pull down his house and burn all that iâ— in it so the great wrath of God shall be upon these ten Tribes that he shall not only destroy them but for their
he should strive That is Opened he should never strive with men for his own ends for his own waies no brawler no striver no adulterer but one of a quiet and gentle spirit that should pass by wrongs done unto himself but when he comes for God he should be a striver All faithful Ministers should be strivers when they come in Gods cause Oecolamp Oecolampadius writing to his fellow Ministers I remember he hath a notable expression Let not our zeal and anger saith he burn when we are scorned our selves and reproached our selves but when the Truth is in danger and the Name of God iâ— in danger then let our heat arise then let us strive This indeed is the Character of a true godly Minister that he is in his own cause gentle yeildable but when it comes to the cause of God the heat riseth in his face and there he hath zeal and fervencie there he will strive and contend with men in the waies of their sin Obser Secondly When Ministers do reprehend and strive with people they must expect to be striven withal by people These are as a people that strive with the Priest they have such vile hearts that had they never such faithful and godly Officers that were set over them by God they would strive with them And indeed all faithful Ministers must expect that if they strive with men for their sins men will strive with them If there had at any time any faithful ones been sent amongst them by God they would have been ready to have cried out of them and have told them You are the cause of our misery for you will not yeild to Jeroboam you are so strict and precise and 't is you that make this disturbance you threaten us that there will judgments come upon us but you are the cause of our misery were it not for you we should have al the people yeild to what the King hath set up but you stir up the people against it and so our disturbance comes from you Thus no question but they would be ready to strive with the Priest at that time And thus they did with Amos chap. 7. ver 12. Go to Judah and prophesie there they strove with Amos that was contemporary with Hosea prophesying at this time unto this people the land say they cannot bear Amos his words let him go to Judah he were best be gone he tells us we are a superstious people and that we do not worship God in the right manner and in the right place let him go thither we wish he were out of the Country he and such as he is raise a fire in the land Thus when Ministers discharge their consciences shewing people their sins and the mind of God this is ordinarily the recompense that they have Thus it was with Jeremiah chap 15. ver 10. We is me saith he that my mother ever bear me for I am saith he a man of strife and of contention to the whol earth and every one curseth me Jeremiah a grave and holy Prophet yet a man of contention to the whol earth and every man cursed him A strange thing that he should meet with such hard dealing and yet he appealed to God in the matter of his sincerity he desired not the evil day and he prayed for the people so long til God bid him pray no more when thy were railing upon bim he was praying for them This was the ill condition he was in for that respect And so it was with other Prophets besides him I might name other texts in Jeremiah as chap. 20. ver 7.8 I am in derision daily every one mocketh me for since I spake I cried out I cried violence and spoil because the Word of the Lord was made a reproach unto me and a derision daily After I threatned that there should come some judgment upon the Nation I cryed out of the violence and spoil that they for the present made in the Nation and then they mocked and scorned me The like we have in Esa he had the same dealings from the people Esa 28.13 14. Isa 28.13.14 But the Word of the Lord was to them precept upon precept line upon line here a little and there a little that they might go and fall backward and be broken and snared and taken You will say how do they strive against the Prophet in this I take it this Scripture is often mistaken and the scope of these words are to shew how the people did jeer and mock the Prophet in his preaching But the Word of God was to them precept upon precept that is thus Opened they scorned at Gods Word What we have nothing but precept and precept one precept after another in a scorning language the word of the Lord and Commandement one after another and one Prophesie after another a line upon line and now you would have a little more it is spoken in a contemning way And I rather take it to be thus because in the Hebrew the sound of the words do carry it in a mocking in a jeering way as thus trar letrar kar lekar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precept to precept line to line As mocking people will jeer in the nose at men so they did at this time with the Prophet the very sound of the words in the Hebrew is such as noteth a mocking and jeering of the Prophet and they pronounced the same words again and again as mockers and jeerers use to do nothing but precept and precept and when will the fellow have dâ—ne And I take this to be the meaning because the threatning follows after that they might fall backward and be brâ—ken aâ—d sâ—â—red and taken wherefore saith the text in the very next words hear the word of the Lord ye scornful men They manifested a scornful spirit in such kind of expressions retorting upon the Prophet in such a manner And Gods anger riseth in his face Wherâ—fore â—ear ye the word of the Lord ye scornful men It is the usâ—al way of many scornful men that if they can get any thing that Ministers speak and get a sound of it they will by sounding of it double express their jeering and scorning So did they with the Prophet who was one of the most admirable elegant and eloquent Prophets that ever was a man that spake in hiâ— time so as never man spake for he spoke in a most high stile he was himself of the Kingly race a great man a Noble man born and a most admirable eloquent man yet when he came to prophesie to this people in the name of God thus they jeered and scorned him And Esa 30.10 Which say to the seers see not but preach smoâ—th things to us tell not us of such and such things as these are Thus they contemned him Yea and in Christs time we find that when Christ himself preached one time assoon as ever he had done his Sermon the people got him up to
rich to pamper the flesh and care not either to have the knowledg of God in their own souls or to bring the knowledg of God unto the people but look upon them as not worth the regarding this is in a more special manner a most grievous sin How many are there amongst us at this day that study to get preferment c. and then sell away their books and never after any more mind knowledg And others if they have knowledg and learning and prize it in some respect yet in this they contemn it they prize knowledg meerly as servicable unto their lusts It is not for the beauty and excellency of the knowledg of God that they prize it so much that sweetness that they find in the knowledg of Christ that they do search to know but that they may be accounted Scholers understanding men learned men This is to despise knowledg when we seek for knowledg but in a way of service unto our lusts and such men may be charged for men that despise knowledg But further These Priests and such as were eminent in Israel rejected knowledg because they had their houses and goods and comings in amongst the ten Tribes I beseech you observe it for this concerns us I say the Priests that were amongst the ten Tribes they were setled there and had their houses and in comes and their estates there but now there was this taught that we must worship God at Jerusalem at the Temple they rejected this knowledg especially they saw that if they did imbrace that truth of worshiping God in his own way then farewel our incomes farewel our livings farewell our houses we must leave our brave dwellings and all our maintainance and go from Samaria and we must go to Judah and how shall we live there Upon this they shut their eyes against the knowledg of that very truth that should have brought them to the true worship of God Rather than they would lose their estates they would reject that knowledg And that I think to be the meaning of the holy Ghost here They despised as other knowledg Text opened so that knowledg of the true worship of God so it is turned by some Scientiam illam that kind of knowledg they rejected For they knew that these truths were suffering truths Obser Now suffering truths are truths that wil hardly go down with men nor with many a Minister they had therefore rather be ignorant of them as the holy Ghost in Ezekiel speaks of men that shut their eyes against the Sabbath so they shut their eyes against those truths that should have brought them to the true worship of God And in this case it is not enough for a man to say God knows I go not against my conscience if my conscience were convinced that such and such things must be in the worship of God if my conscience told me than this were the Word of God I would obey it But the reason they see this not to be the Word of God why their consciences tell them not so is Because they have no mind to know it they reject that knowledg it is against their case and preferment and it is suffering truth and therefore they shut their eyes against it This is no excuse Mark the judgment follows upon this Therefore I will reject you You despise knowledg I will despise you so the words may be read as well as reâ—ect you God scorneth wicked men as much as they scorn him Psal 18. with the froward he will deal frowardly and with the scornful he will deal scornfully that is he will laugh them to scorn What do you look upon Gods waies and worship as a vile thing Are the thruths of God vile in your eyes You are vile in Gods eyes God looks upon you and your spirits as base and contemptible as you can look upon his Worship and his Saints and Ordinances You despise knowledg and I will despise you saith God And I will râ—ject you The word here translated reject that is for despising 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath a letter in it more than it hath in any other place in all the scripture It is a Note of Tremelius from thence there is a letter in this word in the Hebrew that is redundant that is beyond the ordinary forme of it and this is his note upon it in his Comment upon this Text It noteth saith he the extraordinary manner of Gods rejecting them Temelius he will cast them out of the hearts of his people as he doth apostate Ministers above all others God casts out apostate Ministers out of the hearts of people There is a peculiar way of Gods rejecting wicked Ministers an extraordinary way Obs more than despising and rejecting any other and there is that shame and contempt cast upon them more than any in the world That is his note upon this he will reject them with contempt Yea for ever You heard before in Luk. 6. that Christ pronounced his Disciples faithfull preachers blessed when their names were call out as evil when they were vilified by men But now mark when a Minister goes on faithfully in declaring the mind of God unto people and there be shame cast upon him blessed be that Minister but if the Minister be wicked and there be shame cast upon him that shame is a part of the curse for then he is cast out as unsavory salt and men tread upon it saies Christ Wicked men would cast out the godly but God and Gods Saintâ— they embrace them and they bless God for them but if you be wicked and men cast you out as unsavory salt then men contemn you then you are troden upon Yea so rejected as never to be received again Ezek. 44.13 the Priests there that did forsake the Lord when Israel forsook him most never again come neer unto God no not so much as neer unto the Priests Office A notable text that concerns you to know for your direction about receiving in wicked persons that have been wicked in ill times Perhaps now they preach good Sermons but you are to enquire what they were when others were superstitious and evil and although we are not utterly to reject them yet until there be further evidence of their repentance they are not to be received God threatneth an utter rejection of those Levits that forsook God when Israel forsook him Now the observation that I should have noted from hence is this Obser That unfaithfulness in service provokes God to cast us out of service I cannot stand to set an edge upon it And then another Note is this That it is a great judgment to be rejected from the Priests Office Obser from the Office of a Minister I will reject thee that thou shalt be no Priest to me To be rejected from any imployment it is a great judgment Neb. 5.13 So God shake out every man from his
Ministry upon this ground because they come to see that even their ministry is under their humours and it is to please their humours upon this they look upon themselves and their lusts as above the Ministry and so despise any authority in it They are pleased with the suiting of it to their lusts but they despise it in regard of any authority for they see apparantly it is under their humors In Revel 19.10 Rev. 19.10 When John did but fall down to worship an Angel Opened the Angel cometh to him and saith O see thou do it not why for I am thy fellow servant and have the testimony of Jesus What you a Minister that have the testimony of Jesus to fall down to an Angel An Angel what is an Angel The glory of an Angel it is to be a fellow servant with you and to have the same testimony of Jesus that you have A Minister must not in hiâ— ministry fall down under the lusts of any man living upon this ground bccause he hath the testimony of Jesus with him It is true those that are Ministers in regard of themselves should be willing to be under all servants unto all for Christ they should I say be willing to put their persons under every man for Christ but they should keep their Ministry above every man Their Ministry and the authority of that is to be kept above the greatest and that for Christ too Again A great influence as from people to the Minister so from the Minister to the people Look how Ministers are so usually the people are Like Priest like people especially in evil they have an influence there You know it almost in all places where you have malignant superstitious Ministers you have accordingly such kind of people Jerem. 23.10 The land is ful of adulterers saith the text then in the next verse For both Prophet and Priest are prophane that is the reason And again vers 14. I have seen saith God in the Prophets of Jerusalem an horrible thing they commit adultery and walk in lyes they also strengthen the banâ— of evil doers that none doth return from his wickedness Here we â—ee how they harden others in sin they walk in lyes they tell people we need not be so strict we may take more liberty it is but the fancies and humors of such and such men they walk in lyes and so they strengthen mens hands in wickedness and none returneth from his wicked waies And then verse 15. From the Prophet there goes prophaness quite thorough the land if they be prophane and wicked they have an influence quite thorough the land to make the whol countrey wicked and prophane And on the other side there is a great influence in the Ministry of the word upon people for good many times If Ministers continue painful faithful conscionable it is very rare but that they bring people to some kind of obedience or other Very few godly conscionable powerful Ministers that have lived any time in any place but they leave some savour of their spirits behind them that in their people you may find the savour of such a Ministry It was wont to be said Da Ambrosios et habebimus Theodosios let us have Ambroses and we shall have Theodosius's Let us have godly Ministers at Court and we shall have godly Princes that is the meaning The reason why Theodosius was so good it was because he had an Ambrose So we find it in 2 King 12.2 that Jehoash so long as Jehojada the Priest lived did that which was right in the sight of the Lord so long as he had a godly Minister with him that instructed him he did that which was right in the eyes of God No mervail then so much evil at Court and other places because we know what kind of Ministers they ever have had And because of the influence that a Minister hath upon people hence it is that the evil and malignant party ever desire to nourish these Ministers and the force of their rage and malice is against godly Ministers for like Minister like people they think and indeed supposing their principles it is but that which is prudential for their ends for when they cry out and say that these Ministers are the cause of al they say true there is some kind of truth in it that is they are the cause to discover to people their evil and wicked waies and to cause those to whom they preach to cleave to the truth and that is it their spirits do vex and rage at that they see the Ministry of the Word prevail so much upon the people as it doth Therefore I remember a pulicie that I have read of Xerxes that when he was in straights by reason of Agiselaus who prevailed much in his countrey he took this course he sent men with good store of money to corrupt the Towns in Greece and they went and corrupted Athens and Thebes and so caused great disturbance in Greece by reason of which Agiselaus was sent for home to look to his own Countrey They went especially for the Universities Athens and Thebes and there corrupted the Orators and so thought to prevail much It hath been the policie of our men in these daies to corrupt Universities much thinking by Scholers and others there to prevail most There is a story of the Wolves that they would make a league with the Sheep but they would by any means have one article granted that was that their Shepheards must be delivered up unto them and then they would be at peace with the Sheep and do them no hurt I make no question but if our adversaries should come to article with us there is no one thing they would stand more upon than the delivery up of the shepheards and then there would be good peace between the Wolves and the sheep Like people like Priest They are like in evil and they shall be like in punishment they shall be involved in the same punishment I will make the Priests as contemptible and as miserable as the vilest of the people their places exalted them above others and their sin hath made them as vile as others and so they shall be dealt withal accordingly You will say what great judgment is here threatned that like people like Priest Yes certainly to them the judgment was very bitter and grievous was most against the hair for the Priests have at all times been puffed up with their callings so that they looked upon themselves as above the people abundantly looked down to the people with scorn and contempt The Pharisees in John 7.49 This people say they who know not the Law are cursed this same vulgar sort are they that are accurst so these Priests here though the truth is they were made of the vilest of the people as they were in Jeroboams time for it is spoken of those yet being once got up into that place they were puffed up as if they
spirit that carries them on But take heed the Spirit of Christ is joyned with much humility and holiness do not say you are carried with the Spirit of Christ and yet bitterness and pride is mixed with it but if there be humility and holiness then perhaps though you cannot answer every objection of every Sophister yet there is the Spirit of Christ in you that as wicked men have a byas upon their hearts that swaies their judgment so the godly have a byas upon their hearts the truth and love of God doth byas their hearts and carries them on with strength in the waies of God as the poor man Fox Act. Mon. the Martyr that said I cannot dispute for the truth but I can die for it There was such a spirit of love in him unto Jesus Christ that carried him on and made him savour and relish holy things though he could not dispute for them We are to pray unto God that he would satisfie us not only Use 3 in body and in soul but in spirit that that Impetus of spirit may be sanctified for great things depend upon that Impetus that force that activeness of our spirits almost all fell down under the dreadful authority of those commands then it was well with them but now you have got from under this you do not fear Gods word as you were wont to do you will not tremble at his commands as'you were wont now you run wilde and frisk about in your own waies Oh poor creature whither art thou gone thou art got from under the protection of the Lord. Verse 13. They sacrifice upon the tops of the mountains and burn incense upon the hills under Oaks and Poplars and Elms because the shadow thereof is good therefore your daughters shall commit whoredom and your spouses shall commit adultery In the former verse the Prophet in the Name of God had charged Israel for having the spirit of fornication and accused them for going a whoring from under their God And now shews to them wherein Obser and in what particular General accusations without particular specification will not prevail with stubborn hearts Observ Above all Idolaters must be convinced wherein they have committed Idolatry They will stand it out exceedingly if you charge them only with Idolatry in general of going a whoring from God except you demonstrate wherein It is so with many sinners Mal. 1.6 Ye have despised me and yet you say wherein have we despised thee verse 7. Ye offer polluted bread upon mine Altar and yet you say wherein have we polluted thee Stubborn hearts will stand it out with God a great while untill it be shewn in particular wherein they have done such and such evils And it is wisdom therefore for all Gods Ministers not to leave things in general Use for Ministers but if they would have their Ministry a convincing Ministry they must not only charge people that they are wicked and naught in general but they must instance Instancing preaching it is the most convincing preaching Now the Prophet doth instance in that kind of Idolatry that seems to have the most specious shew and fairest intention of any thing in the world and one would have thought that there should have been as little evil in that which he instanceth in as in any thing we can imagine Why what great matter is it they might say You accuse us for going a whoring from under our God what is the matter we offer sacrifice upon mountains we sacrifice under trees is that so great a matter It is sacrifice and you cannot say but we sacrifice to the true God we do not sacrifice to Idols why do we go a whoring from God then Nay the shew of this is very specious that they should sacrifice thus upon mountains and under trees in this they seem to be more devout than Judah was the people of Judah they sacrificed only in one place they sacrificed only in a Temple and did as it were confine and limit God to that place and they sacrificed only upon one Altar Now say they we think God worthy of a great deal more than so we think it is fit to sacrifice unto him every where in every place and especially upon mountains for it is to the high God that we sacrifice therefore we go to mountains to express the high esteem we have of God Papists Just as the Papists at this day they will have their Images in every place and their Crosses in every high way as they travail that by them they may be put in mind of God continually What a specious shew is this Yet the Lord by the Prophet chargeth them with going a whoring from under their God and he instanceth in this which they thought they had most plea for From whence we may note first Whatsoever seems to be most Obs 1 specious in our eyes yet if it be not according to the rule it may prove most abominable in the eyes of God And Secondly That for a thorough conviction of people in their sin Obs 2 Ministers should especially labour to present to them the foulness of those things that they think have least evil in them for Min. To come to people and to cry out of notorious wickedness that they themselves cannot but acknowledg to be notorious this will never so convince as thoroughly to humble but to come and close with them and to open the evil of their waies in those things that they bless themselves most in and shew how they make themselves abominable unto God even in those things that is the way to have our Ministry a convincing an humbling Ministry indeed Thus the Prophet doth you sacrifice upon the mountains and high places and under the shadow of every tree Hierom Hierom. upon this place hath this Note Israel saith be loveth high places for they have forsaken the high God and they love the shadow for they have left the substance It is thus with men ordinarily when they have left the high God forsaken him then they have somewhat or other that they set up high in their hearts they forsake the shadow of the wings of God and then they seek after vain shadows to be their protectour But to open this Scripture yet more cleerly to shew wherein their sin lay here that they sacrificed upon the mountains and hills and under trees For that we are to know that in former times before the Ark and the Tabernacle and the Temple was built it was lawful to sacrifice in any place and God approved of sacrificing in mountains and did direct Abraham to go and sacrifice his son upon a mountain upon Moriah Gen. 22.2 And we reade of Abrahams planting a grove when he called upon the name of God Gen. 21.33 So that the forefathers did sacrifice upon mountains and they planted groves and trees by the places where they sacrificed there was no hurt then in such things But afterward God
spirits to think that the worship of God appointed in his word hath not solemnity enough in it That is the point naturally rising from thence It is the pride I say of mens spirits to think that Gods Ordinances are too plain Obs too mean for them they can find out a way that sets out the worship of God thus and thus they will shew more reverence of and respect to God than others shall But certainly if it be not Gods own whatsoever outward respect can be given unto God in it he â—bominateth it and abhorreth it A Lady in Paris I have read of a Lady in Paris that when she saw the bravery of a Procession to a Saint she cried out Oh how fine is our Religion beyond that of the Hugonites that is such as those who in England they call Puritans They have a poor and mean and beggarly Religion but we have a fine and brave Religion so your Papists with decking up their Churches and their Altars and their crings and bowings they have a fine and brave Religion their shadow is good there is bravery and solemnity in it Oh take heed of this in any point of Gods worship to think that any addition of mans makes it more solemn and more reverent It is the worst argument you can use to say can we do things in Gods worship with too great reverence Is it that which you have warrant out of Gods word for doth God enjoyn it Have you not either some rule or ensample at least for it If you think by your own addition to do it with more reverence this very argument spoils it though it were lawful in other respects Take some gesture suppose it were indifferent suppose it were lawful some way but if you take it up thus to think that by it you put more reverence and respect upon Gods worship than there is there you spoil it upon some other grounds it may perhaps be granted but upon that ground you spoil it quite Therfore the Lord â—orbad his people when they were to make an Altar to him to lift up a tool upon it for then saith he you pollute it They might have said Lord we would fain have thine Altar not so plain as other things simile we would fain bestow carving and some cost upon it and so shew some respect to it No saith God If you lift up a tool upon it you pollute it So if you think to put more reverence and solemnity upon Gods worship by any invention of your own certainly you defile it That was the sin of Israel at this time they would sacrifice here why because the shadow was good So much for that for their high places and their worshiping under trees Now follows the judgment threatened Therefore your daughters shall commit whoredom and your spouses shall commit adultery You commit adultery in going a whoring from mâ— you shall be punished in the like kind your daughters and your spouses shall go a whoring from you They shall commit adultery Take it first under this consideration as a judgment of God upon them Secondly under this As that which they themselves were the occasion to produce 1 Observ First It was the judgment of God upon them Hence note God sometimes punisheth sin with sin he punisheth spiritual adultery with corporal uncleanness Corporal pollutions are the fruit of spiritual filthiness So Rom. 1. They worshiped not God as God but in an Idolators way after the s militude of an Ox that eateth grasâ— therefore God gave them up to â—ncleanness If men be not careful to maintain purity in Gods worship God careâ— not for their bodily châ—stity If you â—olâ—uâ—e my worship be unclean then â—aith God Not that he doth permit it as lawful but in juâ—t â—udgâ—ent he leaveth them unto it What care I for all yâ—ur uncleaâ—ness otherwise in your bodies if you pollute â—y wâ—â—sâ—ip Roma Amor inversio That is preposterous love because of the unnatural filthinesse there practised Iohannes à Casá Arch Bishop of BendnutuÌ„ wrote a Book in commendation of Sodomy And it is usual for bodily and spiritual adultery to go together The word Râ—ma turn the letters and it is Amor there is a deal of unclean filthy love in Rome as I shewd bâ—fore Wâ—â—â—e thâ—re is most Idolatry there is most adultery But secondly The sin of Parents is punished many times in the children and in the family Your daughters and your spouses I will leave them saith God and mine hand shall be upon them When a parent or a husband sees the hand of God against his child or against his wife he should consider how doth God meet with me in this is it not a sâ—gn of Gods displeasure against me in this particular It is observable that of the woman of Canaan Mat. 15.22 when her child was vexed with an unclean spirit saith she Have mercy upon me O Lord my child is grievâ—usly vexed with a Devil she did not say Lord have mercy upon my child but Lord have mercy upon me for my child is vexed with an unclean spirit as if she should say O Lord my sin may be this unclean spirit it may be the punishment of my sin therfore Lord have mercy upon me forgive me my sin that hath caused such a thing as this yea Lord it may be I have had an unclean spirit and this my child did imitate me in somewhat that was evil and so thy hand is come upon it I am the Original therefore Lord have mercy upon me for my child is vexed with an unclean spirit So should you when you see the hand of God upon your children not only outwardly upon their bodies cry out Lord hâ—ve mercy upon me for my child hath such a disease hath such convulsion fits hath such pain and such extremity Lord pardon my sin And doth God leave your children in wickedness do you see unclean spirits in your children the spirit of filthiness Cry out Lord have mercy upon me perhaps it was by imitating of you that they came to have such unclean spirits Obs Thirdly It is a great reproach unto any family to have uncleanness committed in it Fornication and adultery is a great reproach unto a family especially when the daughter or the wife is unclean It is a reproach unto a family if a servant prove naught especially to some families more than others the family of a Minister or of a Magistrate or a man in publick place and esteem Use for Governors to have a servant prove naught which by the way should teach Governours to be more careful of their families than they are for many times thorough their carelesness God sends such a judgment puts this disgrace upon their families Many of you for your pleasure and delight can go to your countrey houses Country houses and while you are there your servants are doing wickedness You should have an especial eye over your families in
such Priests to that Idol that they had which was the like to that of Baal-Peor the Jews had they used to call Gallos French-men to put an ignominy upon that Nation for some especial revenge they had to them and they would have them to serve that Idol being first made Eunuches Take it thus then and it will afford us a very profitable instruction These people were grown so corrupt that they had forsook the true Priests of God and the Prophets of the Lord and separated themselves from the Lord to joyn in sacrificing with these filthy Priests of Baal-Peor that unclean Idol that is sayd in Scripture to be that shame But only here is a Scruple how can it be meant of Priests when the word in the Hebrew is in the feminine gender Quest Answ That is answered thus because of the effeminateness of these Priests some of them were made Evâ—ukes and so might be put into the feminine gender in that regard and they were grown to be so sottish and filthy that they lost the very name of men Therefore Aquila he turns it Cum mutatis Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic vocal effeminatos so he calls those that were effeminate they were changed from men into women and so the Scripture speaks of men that have lost their true fortitude and are changed from it they are called women or men of womanish spiâ—iâ—s And so the Heathen Poet Virgil he calls the Trojans women not men which he had from Homer * Oxeâ—e phrygia neq enim phryges Virg. lib. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. because they were rather to be of the feminine than the masculine gender Women shall rule over theÌ„ Isa 3. vid. Hier. Therefore the Priests here of that unclean Idol had the feminine gender put upon them Or as Cyril and Theophilact and others think that these Priests seemed to be men but were indeed women So that then by this text is meant such notorious prostituted filthy ones that were consecrated to be as Priests to the service of this unclean Idol Now then here riseth the Note from hence this was their abominable vileness to forsake the Priests of the Lord to separate themselves from them and to joyn with such unclean Priests as these Priests of Baal-Peor were Here were Separates indeed Have we not many amongst us at this day 〈◊〉 vile and wicked of as wicked spirits as these whose hearâ—â—re against the faithful Ministers of God against the purity of Gods Ordinances they separate themselves to any drunken unclean filthy Malignant Priest It was just so here for all the world there were the true Priests of God in Judah they had the true Ordinances of God there and yet these men rather than they would joyn with them in the true service of God they will separate themselves to the Priests of Baal-Peor to these filthy and unclean and base Priests and they think there is more good to be had in joyning with them than with the true Priests of God How hath God of late discovered the filthiness and malignancy of out superstitious Priests who cared not what became of our Liberties of Religion of our Liberties as men of our Religion as Christians so they may have their lusts yet how vile are mens spirits stil that though faithful and conscionable Ministers are sent amongst them who would reveal the mind of Christ and the way of Heaven unto them that they may now know more in one month than before they knew in many yeers if they had hearts to hearken to them yet they will separate themselves and joyn rather with such as are manifested to be of most vile spirits not only malignant but filthy and wicked in their lives and commend them for the only men these they love with their very hearts Heretofore when they had but some Sr. John that could only reade prayers sent by the Bishop and godly Ministers were thrust out yet if men did then go from their parish Church to hear a Sermon how did they cry out upon such then they were called Sectaries and Schismaticks presently but now when men of vile and malignant spirits are by a better Authority put out for their wicked lives and godly and holy men are put in their rooms yet these they will not hear though it be in their own parish Church but if a malignant Preacher be in the City to him they will flock Who is the Separate or Schismatick now they separate themselves now to such men and now they think they may hear those men they can most profit by that is those that preach things sutable to their spirits When the case comeâ— to be mens own how partial are they in their judgments I know nothing sets out the condition of these men as these words do though as they are read in your books there is no such thing appears but the words according to the Original signifies separating themselves to unclean Priests Therefore the people that do not understand shall fall This is the close of the verse Well might he say that they are a people that understand not indeed Observ Idolaters are no understanding people they do not understand they are ignorant people You will say ignorant many of them are Scholers and learned But they are ignorant of the waies of God even their Priests are and for the most part the people are and their very design is to bring ignorance into places that their Idolatrous waies may be the sooner imbraced The people that do not understand shall fall Understand what what did not these people understand that was the cause of their fall They did not understand these things First They did not understand the design that Jeroboam had and those Princes that followed him Poor simple people they were led by vain pretences Jeroboam he pleaded this that he was for the true Religion he was for the worshiping of the true God only he would not have the people so tired as to go up thrice a yeer to Jerusalem that was not so necessary But the truth is that the design that Jeroboam had under al his pretences of worshiping the true God and being a friend to the true Religion it was to bring them under his own government to tyrannize over them and to keep them from that right way of government that they should have had Now this people they did not understand this they were carried away with fair words if Jeroboam did but pretend Religion and profess that he did it meerly out of respect and love and in favour unto them and that for his part he intended to set up the worship of God as much as any though his design was another thing yet this people were led away and did not understand They did not understand the design of Jeroboam and his Princeâ— Secondly They did not understand that the acceptation of Gods worship did not depend upon the outward pump and bravery of it
to go meerly out of curiosity it is just with God that we should come home maimed and not whol as we went In the Lords prayer we pray that God would not lead us into temptation How do men mock God when they pray to God daily Lead us not into temptation yet they will venture upon temptations go to brothel houses to many places where they know there will be wicked company yea even thrust themselves into wicked company needlesly only with this pretence Oh they will take heed to themselves and they mean no hurt Let not that excuse you Play-houses when you have a temptation to go to wicked places to play houses to brothel houses to wicked company satisfie not your selves with this I mean no hurt but have you any call from God can you approve it before God and say Lord thou hast call'd me hither Tertullian I suppose you have heard of that story that Tertullian hath of a Christian woman who being at a play was possessed of a Devil and other Christians coming to cast him out asked the evil spirit how he durst possess one that was a Christian He answered I found her saies he in my own place so if we would take heed of the Devil take heed of wicked places Obs 2 Secondly Whatsoever places have been heretofore yet when they grow corrupt in Gods worship they lose their honor Rome heretofore hath been a famous Church as in Rom. 1. Use we find that the faith of Rome was spread abroad thoroughout the world and so they will yet plead for the glory of Rome because once it was famous But it is no matter what it hath been what is it now suppose it hath been the seat of Peter what is it now If once they are corrupt in themselves they lose the honor of what once they had Oh let us take heed unto our selves in this It is true England England hath also been a famous place for Religion and Travellers that have come hither have blessed themselves and blessed God for seeing what they have done they never saw so much of God as in England But if we shall corrupt our waies and grow to be Idolaters and superstitious we may by Gods just judgment be made at infamous and vile as any people upon the face of the earth And so it is true of particular persons of persons that heretofore have had much honor among the Saints have been men of admirable parts and have been useful to the Church it may be temptation prevails so much with them I have had such a name I have done such and such things I now may be quiet I cannot but be esteemed of for what I have done But let a man in his younger time or afterward do never so worthily in the Church of God or Common-wealth if he decline afterward he loseth all his honor both with God and men and may be as unsavory salt and spurned out and troden under foot of men As Gilgal and Beth-aven though honored before yet now the people are charged not to come to them Some men one would have blest themselves before to be in their company in their families but now grown so loose so sapless in their spirits so carnal so malignant so superstitious so vain Note that it is dangerous now to come into their company so that now we may even hear a voice from God calling to us go not into such a mans company as here go not to Gilgal Thus you have these words opened unto you and what the mind of God is in them Come not to to Gilgal neither go ye up to Beth-aven It follows Nor swear the Lord liveth Swearing in it self is lawful yea it is a part of the solemn worship of God when God calls for it And it is such a part of Gods solemn worship as sometimes it is put for all the worship of God in Scripture Psal 63.12 Isa 19.18 Therefore oathes are to be esteemed so much the more sacred For as God puts an honor upon prayer that sometimes all the worship of God is called prayer He that calleth on the Name of the Lord shall be saved My house shall be called the house of prayer c. So God puts this honor upon Oathes that all his worship hath sometimes the name of an Oath Therefore the abuse of Oaths is much the more vile when swearing is called for it should only be by the Name of Lord An Oath what it implies we should swear by the Lord when it is lawful to swear and no other way for by this we acknowledg the Lord to be the searcher of all hearts the Judger of the heart the All-seeing God fit to witness to al mens waies and to be an avenger of all their unfaithfulness this we hold forth in an Oath And here is the reason that we must swear by none but by God because in swearing I say we do acknowledge him we swear by to be the searcher of our hearts the witness of all our secrets and the supream Judge if we be unfaithful Now this honor is only due to God whether secret or open God accounteth much of this his honor and will not give it to another And when we do swear by the Name of God the Life of God is the greatest title we can give to God in an Oath It is the greatest Oath of all Living God what it implies God himself doth often swear by his life and the Angel sweareth by the living God God loveth that his creature should acknowledge him to be the living God for ever that is to live to reward that which is good and to revenge that which is evil And therefore Jer. 4.2 there is an injunction Thou shalt swear the Lord liveth but it must be in truth in righteousness and in judgment And indeed it is Gods mercy to us that he will grant us the use of his Name that he is willing to be called to witness to our affairs But then you will say why doth God forbid it In that place of Jeremiah you see it is Thou shalt swear the Lord liveth and here Ierem. reconciled with Hos You shall not swear the Lord liveth How shall we reconcile these Thus because God would not have his Name and this his solemn worship abused by Idolaters When they were before their Idols yet still they would make use of Gods Name and would seem to honor God Oh Jehovah liveth we acknowledg him and honor him as a living God This was the guize of those Idolaters though they forsook the true worship of God and his commandement yet they would seem to honor God much the Lord liveth and we desire to honor this living God Now saith God what do you go on in such waies of Idolatry as these and take my Name into your mouths what have you to do to take my Name into your mouths seeing you hate to be reformed I will have none of
this honor from you saith God you shall not swear any more the Lord liveth Applica Many superstitious people they will make much use of the titles of God in their mouths and have many expressions about God that carry much devotion with them they will cry out our blessed Saviour our Lord and Saviour and the blessed God and honouring the Lord and the like they will I say have many titles of God in their mouths and expressions that carry much devotion with them but God cares for none of these all the while they worship him according to the traditions of men after their own inventions God careâ— not for all their seeming honouring him for all their devotion let them appear to men to be never so devout God rejects those devotions when they reject his pure and sincere worship God loves not to have his worship mixed Zeph. 1.5 there God chargeth them for swearing by the Lord and by Malcham that they would put both together what is the meaning of that Malcham there signifies a King for so the Hebrew word doth and it seems that this people though it is true they would sometimes call their Idols by the name of King Honoris gratia to give respect unto them yet there is some probability that in this place more is intended namely that they would worship God yea but they would worship their King too they would swear by God and by Malcham Zeph. 1.5 Opened they made their honor of their King come too neer the honor of God that is one thing I say that seems to be specially intended here they would not reject the true God but they would set the honor of their King too too neer the honor of the true God It is true both are to be honored but one is to be honored more than the other and the true distance between both in giving honor is duly to be observed and not to jumble them both together to swear by God and to swear by Malcham not observe the true distance between them both Much less to prefer the will of their Malcham their King before the will of their God Note God cares not for any honor that is given unto him if we make any Competitor with him It is true indeed God rejects not the worship of his Saints because of some mixtures of evil Caution for there are none that do worship him so but they do mix some sin with it But now such as chuse to themselves some way of sin that set up in their hearts and lives some way of sin and then think it sufficient to give God some outward service and to put off God so while at other times they follow their own â—usts such worship God rejecteth therefore saith the Lord here to these Idolaters You shall not swear the Lord liveth It follows Verse 16. For Israel slideth back as a back-sliding heiser Here first Israel the ten Tribes is compared to a heifer and to a back-sliding heifer A heifer Heifer that â—â—red the wantonness of Israel And here is one argument why Judah must not offend aâ— Israel doth let not Judah offend as Israel doth for Israel as 〈◊〉 back slâ—ding hâ—ifer Israel through his sin hath 〈…〉 to be a vile a wanton heifer but the emblem of Judah is to be a Lyon Gen. 49.9 Judah is a Lyons whelp he stooped down he couched as a Lyon and as an old Lyon who shall rouse him up It is true that Judah should not refuse the yoke thorough wantonness and perversness but through a magnanimous spirit he should not be willing to be brought under the yoke of bondage Israel is as a heifer that through wantonness doth refuse to be brought under the yoke but let not Judah do thus for Judah is as a Lyon and although Judah be a Lyon yet he should come under Gods command to be subject unto him but when it comes to be in bondage unto men and that in matters of Religion Judah should have a magnanimous spirit a Lyon like spirit and should cast off the yoke of men in that regard Let not Judah be like Israel Judah is as a Lyon Israel as a heifer And the word that is translated back-sliding commeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies perversness as well as backsliding It is translated in Scripture stubborness rebellion as in that place of Duteronomy about the stubborn and rebellious child Exposit there is the same word that is here and many other Scriptures might be shewen how this word is taken otherwise than here for back-sliding Israel is a stubborn a rebellious a perverse people therefore let not Judah be so And I find the Seventy translate it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel the ten Tribes they were like a stung Bullock Juvenca oestro percita as if so be they had by a kind of witchery or by the byting of some venemous thing been put into a fury or madness that is the force of the word according to the translation of the Seventy they translate it I say by such a word whereby they would signifie that Israel was not now like a Heifer only wanton but like a Heifer that was bit with some venemous thing and ran up and down like a mad thing There is a great deal of difference between the wantoness of a beast and a beast that runs up and down in a fury and madness as being bit with a mad-dog Thus this people was Ephraim goeth on madly As many wicked men go on in waies aparantly against light and conscience and against the Word though they know it will prove to be their eternal ruin and destruction Conscience tels them so yet they go on in a madness violently in a rage even down to the pit This was Ephraims condition here And that which made Ephraim do so it was his prosperity Reas Ephraim was grown prosperous and had plenty of food was fed full and large and that made them go on in such a fury and rage in the waies of wickedness and sin That was now fulfilled of Ephraim that was prophesied of him Deut. 32.15 Thou art waxed fat thou art grown thick thou art covered with fatness then he forsâ—ok God which made him and lightly esteemed the Roâ—k of his salvation Note Oh when a people is waxen fat and grown prosperous then they kick and spurn and forsake God that made them and lightly esteem the Rock of their salvation God and his Truth and his Saints and his Ordinances they are nothing with them they lightly esteem them why because they are waxen fat they are in their prosperity Applic. You shall have many men upon their sick beds highly esteem of the Ministers of God and of the waies of God and of his word and worship and then Oh send for such and such to come to us but when they are in prosperity they lightly esteem God and all that
have so many to cleave unto them seeing the people know that by cleaving unto them they shall have liberty to enjoy their lusts That is a second Note Thirdly Ephraim is jâ—yned to Idols Expos 3. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifies in the Parâ—iciple Incantatus such a kind of joyning as your Inchanters in the waies of their conjuration joyn their unclean spirits to them that is the propriety of the word so Ephraim is joyned to his Idols cleaveth to his Idols or as some turn it is glued to his Idols and that unclean spirit that carries him on to the waies of Idolatry he comes to be one with him as it is said of Beleevers that they are joyned to the Lord Christ and so they are one spirit so Idolaters are joyned to the Devil and are become one spirit that is the meaning they are glued to that unclean spirit and so they come to be fastened to their Idols that is the propriety of the word From thence the Note is That Idolaters hearts are very strongly glued to the waies of Idolatry so that it is very hard for any to get off their hearts Obs 3 Jer. 8.5 They take fast hold of deceit they will not easily be taken off And Jer. 2.10.11 Pass â—â—er unto Kedar and consider diligently and see if there be such a thing Hath a Nation changed their gods which are yet no gods Kedâ—r was one of the vilest places of all Wo is me saith David that I have my habitation in the tents of Kedar yet saith God go thither and see whether they have changed their gods Those that are the most vilest Idolaters yet they will not change their gods their hearts are joyned to their gods let their hearts be never so base and their gods never so vile as the Egyptians they would worship Leaves and Garlick and Cats base and vile things and yet they would not be taken off from their Idolatrous waies I have read of a people in India in the Isle Zolon that worshiped an Apes Tooth and when it was taken from them they offered an unconceivable sum of treasure to regain that their Idol again An Apes tooth they are set upon their waies of Idolatry though it be never so foolish never so sottish And especially if Idolaters have outward prosperity to be as the glew and cement to joyn their hearts to that way of false worship then they are joyned indeed Take men that are superstitious and if they do prosper in their waieâ— this their prosperity is the glue and cement to joyn their hearts strongly to those waies there is no getting of them off from them And though they have been long in that way of false worship they do nor like it ever a whit the worse I beseech you observe this note Note In any thing that is false worship antiquity will make it venerable and they will plead for it by antiquity and say it is thus and thus ancient and their forefathers did thus and thus But observe it in waies of the true worship of God men are quickly weary and because they have had it a great while they desire some novelty some new thing You shall have many people much affected with the truth when it is first revealed to them and when they com to hear Sermons or such exercises their hearts are much taken with them but within a while they loath this Mannah and so fall off quickly from it So that in the worship of God that is true and right there the continuance in it makes it to be less esteemed but in false worship the longer people continue in it the more they esteem it and there antiquity makes it to be venerable they do argue froÌ„ antiquity to make it the more honorable This is the wickedness of the hearts of men But will Idolaters thus joyn to their Idols will their hearts be glued to them are they willing to be one spirit with them Oh how much more should we joyn to the Lord our God joyn to Jesus Christ to be as one spirit with him Use That exhortation of Barnabus Act. 11.23 that with full purpose of heart they should cleave unto the Lord is a seasonable Exhortation even at all times Oh let us cleave unto God and his worship so as whatsoever arguments are used yet our hearts may never be taken off from the love of the truth but let us say as once that Martyr did Though you may pluck my heart out of my bowels yet you shall never pluck the Truth out of my heart 2 Martyrs saying And the less there is between God and our hearts the more firmly shall we be glewed to him Those that are godly gracious they need not the glue the cement of outward prosperity to joyn their hearts unto God but godliness alone the sweetness that they find in God alone is enough to joyn their hearts unto him even in an everlasting covenant Those men who seem to be joyned to God and his worship yet if it be the glue and cement of outward respects that joyns their hearts unto God they will quickly fall off from it But those that are immediately joyned to God they will for ever keep to him when there is nothing but God and their hearts together nothing between God and them Ephraim is joyned to Idols The word that is translated Idols it is by some translated Angusti and so indeed it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dolore officere Expos 4. it signifies pain and trouble for their Idols did in the conclusion bring them to pain and trouble There are two reasons why it signifies pain and trouble Reas 1 First Because that Idolaters were willing to endure much pain and trouble in the worshiping of their Idols Applic. which should teach us not to account the worship of God tedious though it be somewhat hard to the flesh Idolaters would endure pain and trouble to the flesh in the worshiping of their Idols Reas 2 Secondly Such worship will bring pain and trouble to them in the conclusion But this is not the principal thing intended here but the force of the argument is Ephraim is joyned to Idols therefore meddle not with him do not you do as they do So that when we see people set up false waies of worship in any place Obs 4 and they are set upon those false waies of worship we must take heed of communicating with then in these false waies of worship But this Note to enter into it will take up a great deal of time Let him alone Demitte eum Let him go saith God he is joyned to his Idols let him go First This is a speech to Judah let Expos 1 Ephraim go saith God to Judah Ephraim they indeed are the ten Tribes the most of the people of the Jews but yet seeing they set up false worship let them go have nothing to do with them do not converse with them
fear of those to fear spiritual judgments more than all the judgments in the world And yet more This is not only worse than all outward Reas 8 judgments here in this world but it is worse for a man to be given over by God to himself than to be given up to the Devil If God should give up any man to the Devil and say Note Worse to be given up to ones self than to be given up to the Devil Devil take him possess him as once he did possess many in Christs time it were not such a fearful judgment as this to say let lusts take him and rule him let him be given up to his own hearts lusts let him alone to them And that is apparant out of that place where the Apostle gives order for the incestious person to be given over unto Satan for the destruction of the flesh that his soul might be saved When one is given up to the Devil in Excommunication or any other way it may prove to the salvation of his soul but this judgment of God saying Let a man alone it is for the destruction of his soul not of the flesh it tendeth directly to the destruction of the soul though it may be in the mean while the flesh may be saved It is so with many There are many that God letteth alone and that proveth the destruction of the soul but perhaps the saving of the flesh As thus perhaps many that went on in wickedness God was chastising them and afflicting them well this tended to the destruction of the flesh though to the saving of their soul yea but they would rather live in prosperity and ease and have their sin well saith God you shall do so you shall have ease and prosperity and have your sin that is your flesh shall here be saved but your soul shall eternally be destroyed Therefore it is worse than to be given up unto the Devil Reas 9 Yea further For God to say Let him alone it is worse than to be sent down to Hell presently or then to be presently damned for when one is left alone to himself he will encrease his sin most dreadfully all the time of hiâ— life and as his sin doth encrease so his torment doth encrease therefore it is a most dreadful thing to be let alone Reas 10 Yea further When God saith Let a man alone you will say God should pitie him then alas what can a man do No but his condition is thus when he is let alone though he be without the grace of God yet he must answer for as much as he might have done if he had had that grace which he hath justly deprived himself of And must answer for all that the might have don with the grace he might have had there lies the evil of it further When God leaves a man alone he must not think but he is to answer still for the motions of Gods Spirit though he hath them not and for the means of grace though he enjoy them not for he hath deprived himself of them For look what means of grace we thorough sin have deprived our selves of we must answer for them and there is none of your reasons but may be convinced of it I will give you a plain instance Suppose you send your servant to market to buy a commodity you give him money whereby he may do it simile but he goes into an Alehouse or Tavern and drinks it away he cannot bring you that you sent him for but you may justly require it and punish him for not doing of it he may say what would you have me do that I cannot I cannot bring it you without money yea but the Master may say I gave you monie it is your fault you have bezelled it away So God may justly require of these men all that they might have done by all the means of grace they should have had God gave you that means you have bezelled it away by your sinâ— Again further When God shall say Let him alone his Reas 11 condition is dreadful in this Al means encrease his condemnatioÌ„ that now all the means of grace are made unprofitable to him yea cursed to him and they are turned to the quite contrary end For the word will work one way or other either to be the savour of life unto life or of death unto death and so the Sacrament either to be the seal of Salvation or the Seal of damnation Now all means are not only unprofitable those means that do other souls good It may be the poor child of a wicked parent comes unto the word and there he finds God revealing himself unto him and the Spirit of God drawing his heart unto himself but there is his parent of whom God hath said Let him alone he sits under the means and gets no good So perhaps the Master he is one upon whom this judgment is past Let him olone he sits under the means and gets nothing and his poor servant he comes and his soul is enlightned his heart is enlarged because this judgment is not upon him Oh my brethren upon this because the point is of so great consequence I could not passe by it lightly you may learn from hence First what poor creatures we are all God need not say Use 1 Let my power and wrath justice come upon them to make them miserable if God do but say Let them alâ—ne we are miserable presently we are lost and undone presently simile As in nature If God should say to any of you as soon as you are born Let this creature alone and let none help him what poor shiftless sucourless creatures had we been So for our souls take one that hath the most excellent gifts in all this Congregation yea take one that hath the most excellent graces if God should but say Let him alone he would quickly bring himself to misery It is through the strength of that grace in the Covenant that God will never say to those that are members of his Son Let them alone for ever Secondly Oh let us fear and tremble at this judgment Especially Use 2 let them take this to heart that have felt the Spirit of God stirring in their hearts and the Word coming to their consciences yet they have gone on directly against Gods Word and the motions of his Spirit Oh that this day the fear of this great God may fall upon them lest God should say Let them alone Perhaps God hath not said so yet but who knows but that upon the next wilful sin thou committest God may say concerning thee Let him alone and then thou art undon for ever Oh fear and tremble Perhaps some of you may say God hath surely said this of me already Caution I should not be so unprofitable under the means else I should not hear such powerful Sermons and get so little good I should not have such and such
corruptions prevail over me I am afraid this is pronounced already against me I am loth when I speak of this dreadful judgment which is indeed the most dreadful in all the Book of God to let any poor soul go that hath need of comfort without receiving what is due to him To answer thee then First It is a good sign that God hath not let thee alone when thou art troubled in the fear of thy heart lest God should have let thee alone Commonly those men that God hath left alone they go on and are quiet and are never troubled about it but please themselves in their own hearts lusts Secondly It is a good means to keep thee from being let alone Those that are afraid lest God should leave them alone and upon that can say in the uprightness of their hearts Oh I tremble under this judgment I had rather God should give me up to all the Cavaliers to all the Devils in Hell than to my own hearts lusts it is a signe that this judgement is not upon thee and it is a means to keep it from thee And Thirdly and lastly If thou hast yet a heart not to let God alone God hath not a heart to let thâ—e alone So long as thy heart keeps up to God that thou wilt not let him alone you know it is the Scripture phrase when Moses was so earnestly seeking God in prayer let me alone saith God to Moses though thou findest not God coming to thee as thou desirest thou attendest upon God in the word and in reading and â—â—ditation and all the means thou knowest and yet thou dost not find God come and yet for all this thou art not weary of Gods service and art resolved thou wilt not let God alone but if thou perish thou wilt let it be thy last breath to be crying unto God and never let him alone peace be unto thee God hath not let thee alone so long as this frame of heart doth abide in thee Those of whom God saith let them alone usually they begin to be more sluggish in prayer than before to break off prayer in their families in their closets and then perhaps to fall objecting against it why Note What is there for it to prove such things must be done and the like and so by degrees they will come to have no heart unto any holy duty but if thy heart be kept in quickness and activity and life to be seeking God and resolving not to let him alone surely God will not let thee alone Lastly Ob bless God if thou findest that he hath not inflicted this Use 3 judgment upon thee Though perhaps thou hast many outward judgments in the world it may be some of you are spoiled of all your goods and have great afflictions upon you Oh let this be a means to quiet your hearts that though God hath taken from you many comforts in this world yet blessed be his Name he hath not left me alone yet I find his Spirit within me I find his Grace within me I find his Word working in my heart there are many other men that have outward comforts they have fair houses great possessions and lands and brave cloathes Oh but the Lord hath let them alone though I have afflictions upon me yet blessed be God he hath not inflicted this judgment upon me he hath not let me alone And let us bless God in regard of the Kingdom Surely the waies of God toward this Land are such that we have hope that God hath not pronounced this judgement upon England God might have said unto England England hath been joyned to Idols let him alone One would have thought that some three years since and a little more that we were in a condition fit to be let alone but in this time the Lord hath been so stirring and working for England as it may appear evidently that God will not let us alone and blessed be God that he will not let us alone that he will scourg and afflict us sorely rather than not purge out our Idols And that people and that soul that had rather have God purge them soundly than let them go on in any sin surely God doth not let that people and soul alone It is true indeed great chastisements are upon us but stil they al hitherto tend to our purging not our ruin it is because the Lord will not let us alone It may be many think it would be better if it were with us now as as it was four years since then we had no such noise and rumours of war there was no such spoiling and killing as now what is the English of this but thus much Oh it was well with us when we were going on in superstitious and idolatrous waies going to Rome as fast as we could that God might have said then Let England alone If God should have said let them go to Rome let Idolatry be set up there this would have been a greater judgment than al the blood-shed in England at this day but in that the Lord is yet striving with us though we be strugling against him let us bless his Name Verse 18. Their drink is sowr they have committed whoredom continually her Rulers with shame do love Give ye Their drink is sowre I find some Interpreters carry this word thus Exposit 1 faedé crapulantur Luther as if it noted their excess in drunkeness and luxury as if they powred down drink till it sowred in them and then they vomited it up So Luther translates the words they do most filthily and vildly gormondize drink and eat and pamper themselves I remember Luther upon the place hath this note saith he Idolaters they love to pamper the flesh they drink even to vomiting again but for the true worshiping of God that saith he is cut more short in these outward things and it is hungry and cold We find that the false prophets were pampered at Jezebels table when poor Micaiah was fain to be fed with bread and water of affliction So Luther and divers other Interpreters carry the word But I think there is more in it The word that is here translated drink it carrieth with it their festival meeting Convivium recessâ—t that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their feasts and their meetings it is as wine that is sowr and hath lost the spirit and savor of it For drink they understand their drinkings that is the comforts that they have in this world that these Idolaters do so much satisfie themselves in as your superstitious Idolatrous people they alwaies seek to pamper their bellies and to be sure to have outward comforts Now saith he all this is sowr And indeed all the comfort of this world when God is forsaken it is but as sowr drink the sweetness and quickness and life of all is taken away when God and his worship is forsaken So you may take their drink by a Senechdoch for al the comforts of this
proved against any Magistrate that he had taken bribes he was to be punished with death without any deliverance And Psalm 15. in answer to that question Who shall dwell with God in his tabernacle it is said he that taketh not a reward against the innocent If you would ever dwell with God either here in his Church or in Heaven hereafter you must not take bribes against the innocent I have read of that Saint which you call St. Edmond in his life That he was wont to have this speech There is little difference between these two words to Take and to Hang the words are even the same in the Latin Prendere pendère signifying thereby that those that would take gifts shewed what their desert is Prov. 15.27 He that is greedy of gain troubleth his own house but he that hateth gifts shall live It is not enough for a Magistrate not to take gifts but he must hate gifts for the other troubleth his own house though perhaps you may think to provide for your house by gifts Verse 19. The wind hath bound her up in her wings and they shall be ashamed because of their sacrifices The word that is here translated Wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth also a Spirit Hierom. and so I find Hierom takes the meaning of the words to be that the evil spirit hurries them up and down and carries Expos 1 them on violently in their wicked waies As in Deut. 32.11 God is said to carry his people upon his wings so the Devil here carrieth Idolaters who are set upon their wicked waies as it were upon his wings in a violent hurrying manner But rather we are to take the expression Metaphorically to signifie the power the suddenness the violence the swiftness of Gods judgments carrying them into captivity and into misery The wind hath bound the people of Israel the ten Tribes up in her wings that is the judgments of the Lord shall come upon them with power suddenly swiftly vioâ—ently and take them away from their own Countrey and carry them into captivity and misery The power and violence of the judgments of God are set out in Scripture by the wind by storms and tempests often times There is a mighty power of the wind 1 King 19.11 A strong wind that rent the mountains and tâ—re in pieces the rocks Job 38.9 That overturneth the mountains by the roots The winds are the voice of the Lord that breaks the Cedars even the Cedars of Lebanon and shakes the wilderness Psal 29. Sabelicus Sabelicus telleth us that Camtyses his souldiers being in a wilderness in a sandy place suddenly a violent wind came and drove the sand with such force as that thousands of them were buried in it There is a great deal of strength and power in winds And here by the way we may have hinted unto us a very profitable meditation Oh how great is the glory and the power of the infinite God then Obser For the wind what is it but a vapor and what more weak than a vapor We use to say what is weaker than water but many drops together will make the waters terrible and the Seas are call'd the mighty waters But vapour is weaker than the water and yet the winds are nothing but a company of vapors joyned together and many being joyned together what a mighty power have they to reâ—d the rocks and turn up the mountains by the roots Oh then what is the power of the Mighty God for in him there is nothing but infinite and nothing can be added unto him If a weak vapour being multiplied have such strength what power then is there in God that hath nothing in him but infinite so as nothing can be added to him The wind is of great power and so is the judgments of God The observation from it shall be this Obser That the judgments of God toward wicked men who have been spared a long time when they come they come swiftly and violently and suddenly carries them as it were in a Hurry-cane And they shall be ashamed of their sacrifices So long as they prospered in the way of false worship they were not ashamed but they gloried in their way and the ten Tribes Israel rather despised Judah and sought to cast shame upon Judah who worshiped God in a right way as appeareth plainly Amos 7.12 Go to Judah saith Amaziah there to Amos in a scorning way go your waies thither and prophesie there They scorned and contemned Judah and gloried in their own way of false worship Obser Such as are superstitious and Idolatrous they use to look upon Gods Ordinances as vile and contemtible and their own inventions as the most glorious things But God hath a time to honor his Ordinances and to cast shame upon their sacrifices That is the Note The true worship of God is many times in such a low esteem amongst men as that they that go thâ—â— way are exceedingly vilified and many are kept off from the waies of God because they cannot bear the shame of it there is so much shame cast upon it none but a company of mean poor unwise people that take such a course But God hath a time to honor his Ordinances to set up the beauty of them before all the world and to cast shame and dirt upon all waies of superstition and idolatry They shall be ashamed of their sacrifices a time to make even those that did glory most in them to be ashamed of them Isa 2.20 21. They shall cast their Idols of silver and of gold which they have made each for himself to worship to the moles and to the bats to go into the clefts of the rocks and into the tops of the ragged rocks And Isa 30.22 They shall defile the covering of their graven Images of silver and the ornaments of their Images of gold they shall cast them away as a menstruous cloath and they shall say unto it Get thee hence They thought they were curious ornaments but the time shall come when God shall make Idolaters see them to be filthy clothes and cause them to cast them away with indignation and say Get ye hence That place in Esa 66 5. Isa 66.5 opened is notable to this purpose You that tremble at my word saith God your brethren that cast you out said let God be glorified but he shall appear to your joy and they shall be ashamed There are a company of you that tremble at my Word and dare not do any thing in my Worship but what my Word requires others have more loose consciences and they can venture upon things that they have no warrant for in my Word but you tremble at my Word and you are scorned for nice scrupulous consciences and your brethen cast you out because you will not be of the same judgment as they are because your hearts your consciences are more tender they cast you out from them
then can that stubborn heart of thine stand out against them Let us not be troubled my brethren Use nor discouraged at the stoutness of Idolaters They have been alwaies stubborn and stout against the rebukes of God in his Word and therefore let us not think it much though they stand it out now against the evident truth of God and aginst the works of God that apparantly make against them Revel 16.9 They were tormented with the wrath of God but repented not to give Him glory Many men are ready to think that their cause is good because their spirits are so stout against all that appear against them and slighâ— them Let not us have higher thoughts of them because of this for it hath alwaie bâ—â— the course of Idolaters to stand out stoutly against all the rebukes of God in His Word and Works because the Lord haâ—h an intent to destroy them Observe Sin after â—ebukes is very sâ—â—ful It is too much 〈◊〉 stanâ— out agaiâ—st Gods commands Observ Sin after rebuke but to stand out against any intimation of God displeasure is a greater evil God expects that the heart of sinners should melâ— before him upon anâ— expression of his displeasure And it was the commendation of JOSIAH That when the LAW was read his â—earâ— melted And indeed an ingenious spirit is soon rebuked But when the heart of a sinner is got above all rebukes then it hardneth exceedingly and then it treasureth up wrath against the day of wrath We our selves cannot bear it in others to standout against our rebukes we cannot bear it in a child or in a servant if we rebuke a child or a servant and they care not for it and their spirits rise against it how do we hate such how do our spirits rise up against them Nay if we rebuke a dog and the dog cares not for it we cannot bear it How shall the Infinite God bear our slighting of his rebuke Use Oh let us charge this sin upon our spirits How often hath God rebuked me in his Word and in his Workâ— and yet the Lord knows this wretched and â—â—uâ—born heart of â—â—â—e hath stood out against it Certainly this standing out â—â—â—inâ—â— rebukes will lie heavy upon thy consciencâ— one daâ— Nothing will make sin mâ—re heavy upon thy conscience than this that I have sinned and that in my â—nâ— have stood out against the rebukes of God As in Pro 5.12 13. At the last when thy flesh and thy hoâ—y is coâ—sumeâ— tâ— u st 〈◊〉 mourn and say How have I hâ—ted instruc 〈◊〉 i 〈◊〉 n and my 〈◊〉 â—â—spised reproof The words are spoken of a gallant a brave â—oâ—ing gallant that bluâ—â—ereth it out in the world and carries all before him and cares for nothing that is said but when the hand of God is upon him and his flesh and body is consumed then he falls a lamenting his condition Oh how have I despised reproof and have not enclined mine ear to them that instructed me This is the aggravation of â—in indeed And that we may humble our souls for our standing out against Gods rebukes ad but this consideration to it That God hath such rebukes as will force us to yeild unto him in spight of our hearts If we stand out against His rebukes in hiâ— Word and lesser chastisements against his loving rebukes let us know that God hath furious rebukes so they are called in Ezek. 5.15 and 25.17 When thou comâ—st to the Word oâ— when thy parents or thy goveâ—nors or thy friend rebukes thee for thy sins God rebukeâ— thee in them and thâ—se are loving rebukes but thou thâ—t art a child oâ— a servant or any wicked and ungâ—dly man thou rejâ—ctest those â—â—buâ—â—s Know God hath furious rebukes for thee one day yea rebukes with flames of fire so they are called Esa 66.15 I have been a rebuker of them all This if you apply it to the Prophet for he must not be excluded he is meant here as well as God shews the Prophets impartiality And from thence the Note is That Prophets rebukes must not be like cobwebs to take small flies and to let the great ones go thorough Obser Prophets rebukes they must be impartial rebukes Oh how many Prophets have sharpned their rebukes against those that have been most conscientious and have sadned their hearts even out of their Pulpits but they let those that are loose go quiet away nay not only quiet but rejoycing When the hearts of the Saints have been sadned they have sharpned their rebukes against these but the looser of the parish or many times the great ones have gone away rejoycing Thus if you take the words actively I have been a rebuker of them all But if you take the words passively as some do that is thus They have rebuked the Prophet as if he should say 2. Passive they have been profound in their Idolatrous waies and I have been faithful in preaching to them and what hath been my recompence All of them have rebuked me All of them not only their Priests have rebuked me cryed out against me not only their chief and great men have rebuked me they indeed their Priests and their Magistrates would bitterly inveigh against me for pleading against their Idolatry But all the people have done it too I have been a rebuke to all the people they have all been bitter against me and sharpned their very tongues against me Oh say they here is one that likes not our way of worship he must have another kind of Religion he tells us that we must all go up to Jerusalem and worship there and nothing will serve turn but that Thus they scorned him and rebuked him and even flew in his very face From thence the Note is this It is a hard thing for a few men to stand out against a State or multitude in matters of Religion in matters of the worship of God Obser Opposition of a multitude If there be but some few unto whom God hath shewn another way and the generality go a different way Certainly those few are like to meet with hard measure and like to be a rebuke not only to Ministers but generally unto all the people they must expect to be under the rebukes of all sorts Thu it was with the Prophet and with al that went his way he was a rebuke unto them all VER 3. I know Ephraim and Israel is not hid from me c. I know Eprhraim This is Notitia judicialis non approbationis A knowledge to judge not a knowledge of approbation Exposit I knâ—w Ephraim that is I know all his shifts I know all his evasions all his cunning devices all his plots all his pretences all his base ends These may be hid from men but I know them they are not hid from me Mark first I know Ephraim and then I know Israel Ephraim First Ephraim By Ephraim as you have heard heretofore we are to understand
been defiled When cloathes are much defiled it is not enough to wash them and rince them but you lay them abroad in frosty nights Yea there are some defilements that cannot be taken away but by fire Fire and if the Lord will not only wash us and rince us and lay us abroad but put us into the fire for to cleanse us at last blessed be his Name Israel is defiled VER 4. They will not frame their doings to turn unto their God HERE lies the evil Though we be defiled if God be about to cleanse us there is hope but if the words that follow in this 4th verse be applied unto us then we are a lost people indeed Israel iâ— d filed indeed but Israel may be brought back again and regâ—â—ned to the true worship of God Oh no saitâ— God Israel is not only defiled but he will not framâ— his doings to turn unto his God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will not frame his d ings The word is very elegant you have not such an expression that I know of in all the Scripture besides Some readest a Hierom vulg Non dâ—bunt cogitationes he will not give himself to think of such a thing of turning unto the Lord. And b Mercer others they turn it thus * Non dabunt operaÌ„ Castell Non dabunt operam they will not do their endeavors to turn unto the Lord. And others c Tiemel Non adhibent actiones they do not apply any action or theirs any way to turn to the Lord. And d Dâ—usius non sâ—â—unt nâ—n permittunt Pagnin Non permittent opera sua others Nâ—n permittunt opera facta sua their custom in their waies of sin wil not suffer them to turn to the Lord. And e The Septuag Non dant studium Calv. Non adjicient studia sua others thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they give not their counsels their stuâ—ies to turn to the Lord. These several translations I find of the word And by all these together we may come to hâ—ve further light to know the meaning of the Spirit of God in thâ—se words Fâ—r the words are some what strange therefore we had need of several expressions to find out the sense of them Expos 1 They wâ—ll not frâ—me their doings They will not give their mind to turn to â—he Lord they will not put forth themselves into any poâ—ture that way Though no ability to act but froÌ„ God yet sin lies in our wills rather than in our power It is true we can do nothing without the Lord but yet the sin lies in our wills rather than in our power therfore the will is charged by God They cannot turn unto Gâ—d of themselves but yet they may dâ— somwhaâ— they mâ—â— bend their thoughts upâ—n it they may think of it they may attend upâ—n â—he meâ—ns But saith the holy Ghost they wil do nothing tending that way they will not so much as set themselves into any kind of posture of turning unto me This is to shew what little hope of good there waâ— in them for time to to come They are far enough from turning unto Me saith God there is not so much as any inclination in them of turning unto Me they are fully bent another way though they cannot do it of themselves yet they will not so much as give their minds to think of what may be a means to do it Israel will not frame his doings to turn unto his God As thus First What a natural man may do toward conversion by the light of nature of the Scripture of thâ— Ministry and common works of the Spirit 1. Consider his waies He will not so much as set his heart to think of any thing that will bring him unto God Not so much as to think thus Are my waies right or not right What if it should prove that my waies are not right what shall become of me then This were one degree of a peoples or a particular souls turning â—nto God if a man did but thus frame his doings to turn unto God if he had but such thoughts as these Lord what am I doing What is my way Am I right or no what if it should prove that my way were not right what would become of me This were somewhat But saith God they are far enough from any such thoughts to make any stop in their sinful course they run on violently and heâ—dlesly and will not so much as frame their thoughts and studies to turn unto Me. But Secondly Though a man cannot turn unto God 2. Willing to bear yet through the common works of Gods Spirit he 〈◊〉 do this he may be willing to hear what iâ— sâ—id for the 〈…〉 he may câ—nsider whether there is sâ—rengtâ— in what is sâ—i◠〈◊〉 But saith he they are carried on with prâ—â—udice against the waies of God let what will be said they will 〈◊〉 â—â—me themselves to hear any thing that is said for â—ods waies and against theirs Thirdly They will not sâ—t themselves bâ—fore God 3. Wait in the use oâ— means tâ— wait upon Him in the use of means for His Grâ—â—e to turn unto Him It i◠〈◊〉 we are poor weak and ignorant creaturâ—s but if we â—ouâ—â— wait upon God to know His mind if we would sâ—◠〈◊〉 â—aces that way it mâ—y be God will reveal further of hi◠〈◊〉 â—â—â—o uâ— In Jer. 50.5 Wheâ—â—od intendeth good unto 〈◊〉 peoâ—le it is promiseâ— that they â—â—â—ll â—sk the wâ—y to â—iâ—n wit◠〈…〉 thitherward A true repenting people and a repeâ—â—â—â—◠〈◊〉 will be enquiring after the waies of God with his face standing thitherward But saith God they will not do so much as do this they will not set themselves to enquire after the mind and wayes of God with their faces thitherward 4. Apply â—he rule Fourthly Thy will not apply the rule of the word unto their actions but whatsoever they see will make for their own ends that they will follow but to take the rule and apply it unto their actionâ— and waies they reject that they will not frame their doings so far 5. Use the light and power they have in outward acts Fiftly What light they have they will not use that so as to do the outward acts that that light doth direct to do and what they have power to do As not to break off gross offences such things as they cannot possibly but see to be evil As a people though they cannot fully turn unto God presently yet there are some things that are so gross that they cannot possibly but see they are evil saith God they will not so much as break off from that though they have power to reform that which they are convinced to be evil but saith he they will not improve that light which they have what should they have more light for 6. Joyn with the work or not oppose But Rom. 8.7 it is said
work upon them Satan Oh let me put it on as much as I can The Devil doth so when he see us in a framable disposition to sin he setteth tempters on work to improve it and we know it was the way of Idolaters Idolaters when they saw England in a framable disposition to Idolatry what abundance were sent amongst us to improve it Oh the mercy of God toward England that when we were framing our doings to return to Idolatry the Lord cometh and putteth the frame of England more from thence than before it was Oh let not us lose this framableness though it is not so much as we desire yet let not us lose what it is England would be in a lamentable condition if it should lose what it hath got from God already Yet further They will not frame their doings The Note from hence is That Obser Apostates seldom have any inclination to turn unto God No meltings of spirit no yeildings but their hearts are hardned and they depart further and further from God for so he speaks of Israel as an apostatizing people I dare almost challenge you all when did you ever know a notorious Apostate turn unto God very rarely I will not say it is impossible but especially for Apostates that are men of parts and have gone far from God if they have but proceeded so far as to turn to be persecutors of the truth or contemners of it as these Israelites here were when did you ever know any of them to turn unto God They will not frame their doings To turn unto their God Their God 1. By profession 2. Their God who hath shewed much mercy to them and hath done them much good 3. Their God who is yet willing to be their God They will not return unto Him This is the aggravation of their sin that they will not turn to such a God What not turn unto Him whom they profess to be theirs whom they flatter with their mouthes and they say that all their good and happiness is in Him Not to Him that hath done so much good as He hath done to them all their daies Not to Him who is yet willing to be reconciled unto them O this is a sore and bitter evil indeed that they will not turn unto this God But yet there is a furthâ—r thing observable here Their God that is this That True repentance it is not only to leave evil and to do good Observ True repentance to turn to as our God but to turn unto God as our God To turn unto God as a God in covenant with us as a God in whom is our portion and happiness as a God willing to be reconciled Here indeed is the very formality of repentance A man may by the terors of the Law turn from the practice of a sin not to live wickedly so as he hath don heretofore he may by the strength of natural conscience and self ends set upon good duties but here is no true repentance True repentance is this When we look upon God as a God tendring Himself unto us in the way of a covenant in Christ and so we turn unto Him In Jer. 3.22 Jer. 3.22 explained Return ye back-sliding Israel saith the Lord and I will heal your back-sliding Now mark the answer of true penitents Behold we come unto thee for thou art the Lord our God Here is true repentance When God shall call upon a sinner O wretched vile sinner return O return unto the Lord for He is willing to be your God in an everlasting covenant He manifesteth His grace toward you in His Son and offereth mercy there yea He is willing to heal all your backslidings He is willing to be your portion He iâ— willing to be the happiness of your souls When a sinner shall answer unto this cal of God Bâ—hold we come unto Thee for Thou art the Lord our God True indeed we have sought after vanity but here is not our happiness and our portion Our good our happiness is in Thee We come unto Thee the Lord our God It follows For the spirit of whoredoms is in the midst of her Here is the reason why they turn not unto the Lord The spirit of whoredoms is in the midst of her Expos 1 First That evil unclean spirit that did possess them So I find divers do take the words And then the Note is That Obser The danger of forsaking the truth It is Gods just judgement to give men over to the Devil to be blinded and hardâ—ed when they sâ—all forsake Him and His Truth Do not excuse thy sin by saying it is the Devil that tempts thee for this may prove to be the agravation of thy sin that by the just judgment of God thou art now given up to be under the power of the Devil and to be acted by him As in Eph. 2.2 the scripture speaks of the miserable estate that men are in by nature Dead in sin the children of wrath and amongst other aggravations of their misery this is not the least they walk according to the spirit that now workâ—th in the children of disobedience The word translated working there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the greatest activity that can be the spirit that is the unclean spirit Satans temptation may be an aggravation of our sin the prince of the power of the air that now worketh in those children of disobedience This is an aggravation of their misery and not any excuse unto them for their sin Thou hast rejected the good Spirit the holy Spirit of God and now the spirit of whoredome an unclean vile spirit hath possest thee Expos 2 But rather thus The spirit of whoredoms A violent inclination of spirit unto uncleanness to spiritual and bodily uncleanness that they have got by custom We have had this phrase before in Chap. 4.11 The spirit of fornication that impetus of spirit that violent inclination of spirit So then saith the Prophet they will not turn unto the Lord for there is a violent inclination of spirit an impetus with which they are carried on in the waies of wickedness but there is little hope of turning them unto God The spirit of whoredoms that is that efficacy that there is in that wicked disposition of their hearts that carries them on so violently In 2 Thes 2.11 2 Thess 2.11 the Scripture saith that because men love not the truth the Lord gives them up unto the efficacy of error God saith he for this cause shall send them strong delusions that they should beleeve a lye so it is in your translations but the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the greatest active efficacy of errours to carry on with the greatest strength unto error that possibly may be We find sometimes men that are carried on to erronious opinions and come to speak with them about them and you shall perceive such an impetus of spirit such an efficacy of the error
in them Note that it doth so hurry on their hearts that they cannot with a ny calmness with any quietness of spirit hearken unto any thing that may take them off from their errour That 's a spirit of errour God gives them up to the efficacy the spirit the activity the power of error to beleeve a lye Is in the â—â—lst of them That is Exposit Difference of obssâ—ssion and possession ay Satan in respect of sin it is come into them and sitteth as a King and ruleth in their hearts An evil spirit may beset the godly may compass them about but it getteth not into the midst oâ— them they keep it out from the throne it doth not come to reign over them The coming into the midst of them noteth the ful possession that this unclean spirit that this Impetus and strong inclination of spirit hath over them And therefore you find in Prov. 8.20 Pro. 8.20 opened that it is said of Wisdom I leade in the way of righteousâ—ess in the midst of the paths of judgment In the midst of the paths that is wisdom doth not only bring men to the verge of Gods waies to be a little taken with the outside of them but brings them into the midst of the paths of judgment that is they come wholly into them so as tâ—â—y are even possest of them So here the spirit of uncl â—nness is in the midst of her So in the 1. Sam. 4.3 you have the same word Let us fetch the Ark unto us say they there that when it cometh among w it may save us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words in the Hebrew are that â—he Ark mâ—y come in the midst of us and there have the full oppâ—â—ation to dâ— us good and save us They depended much upon the Ark and yet it failed them By the way then we may depend too much upon a good cause the cause may be good A good cause may be lost by too much depending on it and yet depending upon the goodness of the cause and neglecting our own persons in reforming our lives we may fail as they did here But that by the way The spirit is come into the midst of them Many men receive an evil spirit quickly into the midst of them when God knows the good Spirit of the Lord standeth knocking at the door of their hearts and can have no entertainment so much as into the outward room It follows Exposit And they have not known the Lord. That is they know not My greatness My holiness they know not what a jealous God I am Idolaters have low and mean apprehensions of God The right knowledg of God will put the heart upon seeking after the right manner of the worship of God but when men know not God see not God in his glory and greatness and excellency they think to put off God with any kind of worship Here is the reason that men do so stick to their own waies to will worship to their own fancies and conceits because they know not the Lord neither do they understand the glory and holiness of God nor what a jealous God he is When once the soul cometh to know what God is such a soul dares not tender up unto God any worship but His own Now from the connection of these words The spirit of whoredom is in the midst of her and they have not known the Lord the special Note is this which indeed is very observable Obser strong inclinations blind the mind When men have an Impetus of spirit that is a strong bent and inclination of spirit in any evil way it is that which blinds their minds The spirit of whoredoms is in her and then follows they have not known the Lord Whatsoever is said then against their way they cannot be convinced of it And men do not consider how they come to be blinded We find it in ordinary experience when men are stirred in passion they have a spirit to such and such a thing that they have a mind to their spirit is strongly set and they must have it and I will and I will and I will have it Come then and say any thing to them and they understand nothing they are blinded When their spirit is up when there is an Impetus a strong inclination of spirit to any thing say what you will they do not understand you So it is true in other affections of love when the heart is set upon a thing to love by an Impetus a strong bent of spirit though the love be falsly placed come and say what you will against their way they do not understand it their minds are blinded they do not know any thing So it is true of fear of sorrow any affection when it is set with a strong bent and inclination to the object of it it doth much blind the mind Some have a spirit of sluggishness and they love their ease a spirit of covetousness and they must have their estates a spirit of ambition and they must have their honor and respect a spirit of pride and self-love they must not yeild themselves as ignorant and mistaken by no means therefore they cannot see the truths the waies of God But now let God humble these men that have such a spirit of pride self love covetousness and the like let the edg of their spirits be taken off A little hint of Truth prevails with a subdued heart let God come and but mortifie this their lust in them and then they come to see that which they could never see before and that with far less ado then a little hint of any truth prevaileth with their hearts whereas before all the means of conviction could not do it Oh my brethren Use when we come to examin truths let us look to our spirits Blessed is the man that feareth the Lord him will the Lord teach in his way that he should chuse When a man humbling his soule before the Lord and being jealous of his own spirit examineth a truth and crieth unto God to subdue what is evil in him and then cometh with a teachable heart to find out the truth suppose that yet he cannot find it let such a man walk according to his light whereunto he hath attained and he may have comfort God in due time will shew him more But that is the thing that is evil in Gods eyes and in the eyes of the Saints when men are hindered from seeing a truth by a spirit of opposition to it There is no gracious heart can take it ill if he see one that hath a spirit subject unto God a spirit wherein the fear of God appeareth so that he desireth unfeignedly to know what the mind of God is suppose this man for the present I cannot make him understand what I would he is not of my mind yet so long as his spirit is thus under God I have no cause to be provoked against
great matter in it It is I say of special consideration And indeed there are many things that God would have us to observe in the fall of his people together with wicked men First Reasons 1. Gods holiness He would have us take serious notice how holy a God He is He spared not His own Son and He spareth not His dearest Ones He will give the dearly beloved of His soul into the hands of His enemies God had but one Son that never sinned against Him but He hath not one Son that never was afflicted by Him And therefore we have no cause to wonder that the godly sometimes suffer for His own Sonne did 2. None presume on former services Secondly God would have us take into deep consideration this meditation That none must bear themselves upon any former services they do for God When Israel forsook God Judah did cleave unto Gods true worship and in that God was much honored But Judah must not bear himself upon that Oh I have done service for God when others did forsake Him I did cleave unto Him and so think to take more liberty afterward No saith God though Judah hath much honored Me and cleave to My worship when Israel the ten Tribes forsook Me yet if Judah shall afterwards comply with Israel Use Judah shall likewise fall None must bear themselves upon former services It is usual with men that if they have been useful in some things they begin to presume and to beheady and take liberty to themselves to do what is not convenient thinking that because they have done some service they must not now be contradicted in any thing they do Thus we find it many times among men and upon this boldness many amongst us have fallen How many have there been that in the beginning of this Parliament and in the beginning of these Wars Servants to the Publick have done good service for the Common-wealth and afterwards begin to be high and malipert and proud and they must have what they will and none must contradict them but every body must submit unto them and so through their pride though they have done good service yet afterward they fall Let every one take heed of this both in regard of God and also in regrd of man you that have been most forward in the publick Cause never think to presume because of what you have done but walk humbly now and be serviceable still 3 God not engaged to any if they transgress for otherwise you may fall notwithstanding your services as Judah did Again Another thing that God would have us take into consideration is That he tieth himself unto no people if they offend be they what they will be God can be without them Judah also shall fall By that God declareth that there is no men though never so useful but he can be without them Perhaps you may think Use if you desert the Cause where will there be any to stand up in your room Take heed though you may think you are the most useful man either in the Ministry or in the City know that God can be without you and you may fall as well as other men Lastly God would have us take notice of this 4 Admonition to the wicked That if His own people fall with the wicked what then may wicked men expect If such things be done to the green trees what shal be don to the dry If judgment begin at the house of God where shall the wicked and ungodly appear It follows VER 6. They shall go with their flocks and their herds to seek the Lord. SHall they fall No they have a way to prevent it they wil passifie God with the multitude of their sacrifices their flocks and their herds Expos 1. they are content to spend those all in sacrifices unto God and shal this people fall They wil make God amends with these they will make up their sins with these with the multitude of their sacrifices There is much to be observed from every word here the difficulty for interpretation is not much and the Observations I shall passe briefly They shall go Ibunt huc illuc modo ad hunc modo ad illum montem as Interpreters render it They shal run up and down from one place to another from one sacrifice to another in a kind of hurrying of their spirits And from that word there may be this noted That Those who depend upon duties Obs danger of dependance on duties are in a hurry and distraction of spirit when they do not prevail with their duties in that they desire They often change their duties but they do not change their hearts Many think Well I have done thus and thus yea but if I shal ad to what I have done and do thus and thus then I shall prevail whereas those that do their duties in obedience unto God and go out of themselves and depend for their acceptance upon a higher sacrifice upon Jesus Christ these go on with much sweetness and quietness of spirit though for the present they see not the thing performed which they aim at in their duties their spirits are not in a hurry and in a distraction so as the spirits of others that depend upon their duties are This is to be noted from the clause They shall go Cursitando running up and down They shall go with their flocks with their flocks and herds He meaneth with their sacrifices but he gives them not the name of sacrifices but only their flocks and herds for they are not worthy of that name From hence the Note is God contemneth the services of hypocrites of superstitious and Idolatrous apostates Obs Their Their. flocks and their herds Mark They make use of their own according to their own mind in their own waies to worship me as they list and therefore God doth not call them His doth not own them as His but he calls them their flocks and their herds What they do saith God what they offer it is their own their flocks and their herds I will not own them From thence the Note is this That Obs It is a sad thing that what we tender up unto God God will not own as His. When in our sacrifices that are typified by those legal sacrifices in our prayers there we seem to tender up unto God our parts our abilities our inventions our expressions our wits our memories and the strength of our bodies But now when we have done all saith God All these parts and all that is come from you all this while in your prayers I do not own them these are none of mine they are al your own This is a sad thing There is no such way to put an excellency upon any thing we have upon our parts and abilities and estates as this To tender them up first unto God and if God shall please to own them then to receive them again out of
is that which God râ—quires Joshua bids Acan Give glory to God my son and confess Confâ—ssiâ—n giveâ— glory to God and when thou standest ouâ— in this thing thou opposest God in his glory Lâ—timer reports of a man in his time who was to be executed at Oxford for some villany being brought to the place of execution much means was used to him that he would confess the act but none could prevail being turnd off and after a space hanging he was cut down and when he was cut down they peâ—ceived he was not quite dead they carrying him to a fire and by means used came to himself and then he confessed all of himself to the full This example may shew us thus much not alwaies to conclude men are not guilty when they confess nothing there is that stoutness in the hearts of men that they will rather venture damnation than yeild to men Obs 3 God will have his glory from us If we do not acknowledg our guiltiness by lesser judgments he wil continue them and ad more to them till we confess and give glory to him This is the reason that we are so long under trouble because we wil not confess when we are cald for to do it Use sin in the conscience lies as filthy corrupted matter in a sore which throbs belks and akes till it be opened and let out so in the consciences of men there is much guilt and that lies throbing in the conscience no ease can be got God calls for confession but it will not be and no true peace can be enjoyed any other way Oh therefore sinner confess and give glory to God How many are there who have lain a long time under anguish of spirit till they have taken this course freely and fully to confess sin committed lying heavy and burdensom upon the conscience Neglect not this duty when you are cald to it it is an Ordinance appointed by God for the easing of troubled souls and when you cannot get peace any other way having used other means and yet God withholds the light of his countenance then are you cald to confess to others see what course David took and how he sped Psal 39.2 3 4. I was dumb I held my peace I roared and was vexed but I said I would confess my sin and shame my self for them and then thou forgavest the sin of thy servant Mark here there was some sin which lay upon Davids conscience and he could not get peace in again what course takes he I said he did but say I would confess and then thou forgavest my sin thou diddest then seal a pardon to me Oh take this course and thou shalt have the like success God comes to thee in a sicknesâ— and saith sinner Guilty or not guilty give God then the glory of an humble confession 'T is true to confess offences against men to men there may be danger in it making us liable to trouble but confession of offences against God never causes trouble Expos And seek my face that is my Favour my Son and my Ordinances for in the general Gods face is nothing else but Gods manifestation of himself in his Love in his Son in his Ordinances and 't is a most blessed thing thus to behold Gods face Revel 22.4 this is that which David so earnestly praid for Lord lift up the light if thy countenance upon me one sight of God is better than all the world To see God any way is sweet but to see him in Christ this is most excellent In the world we have nothing of God but his very footsteps but in Christ there is the chief manifestation of the wisdom mercy and love of God to poor lost man and in the Ordinances there God chiefly lets out himself in an especial manner These are the Three things which shew unto us the meaning of those words And seek my face The Notes from them are these 'T is not enough to acknowledg our sins but we must seek Gods Obs 1 face The heart in the work of humiliation must be active ConfessioÌ„ without reconciliation insufficient that soul which is truly humbled before God must be lively and active after God else our humiliation is worth nothing in the sight of God When the heart is sullen lumpish and sinking in its humiliation God looks not at it Ezek. 33.10 we reade of some who are said to pine away in their sin Many men when God begins to afflict them with their sins Dulness under affliction an ill sign and put them into some trouble of spirit they pine away in their iniquity it is a very ill sign when humiliation makes men dull sullen and unserviceable hindering them from dutie when men lie down under their trouble discontented and melancholly therefore here 's the tryall of our trouble of conscience whether it be right or no if from melancholly it duls the heart puts it out of all spirit and activity disabling it wholly from service but if true it enlivens the heart and puts activity into the spirits though naturally dull and lumpish it puts the soul in waies of activity for God when they have to do with God this is a very good sign that such trouble for sin is right and good simile The melting of Lead consumes the Lead but the melting of Silver doth but refine and purifie it so the trouble of a carnal heart melts and consumes it but a gracious spirit will abide the fire and comes out purified and bettered therefore repentance is set out by a word of activity Isa 55.1 2. Come buy wine and milk Mat. 11.20 Come unto me The frame of a true repenting heart is in an active coming posture fitted for any service Obs 2 God leaves in his people at his parting impressions to seek him When God leaves his people he leaves something behind him which causeth the heart to make after him The soul hath her eyes upon God looking after Him Therefore much are they to be reproved who are so full of their sad conclusions and desperate speeches from such as these the Lord is gone and he will never return again I am undone and lost for ever there is no hope to Hell I must go but a gracious heart in the darkest night of sorrow and trouble can see some glimps of light and comfort saying as that good man Ezra 9.2 Yet there is hope in Israel concerning this thing and as the Church in Isa 42.24 Who gave Jacob for a spoil and Israel to the robbers did not the Lord he against whom we have sinned What then yet O Israel fear not Use 2. consolation Let us lay up this for sad times to support our spirits withall we know not what sad and black daies we may see yet know that we cannot be in a sadder condition than Ephraim was in here to have God to be to us as a moth and as a Lyon to tear and devour us many make
it is against God ibid Obs 5. The more directly a sin is against God the greater is the sin Page 688 VERS XIV Opened Page 689 Obs 1 The vilest men will assemble to prayer in publick miseries Page 691 Obs 2 When hypocrites assemble 't is for themselves not for God ibid Obs 3 Hypocrites seek God more for sensual things than for others ibid VERS XV. Obs 1 It is God only can bind up broken arms Page 693 Obs 2 To be sinful after mercies is a great aggravation of sin ibid Obs 3 It is an excellent thing to glorifie God after strength is restored ibid Obs 4 A true repenting sinner should have God alwaies before his eyes Page 605 For then 1 He would be serious ibid 2 He would abhor himself ib. 3 He would see the infinite evil of sin ibid 4 There is no standing out against God ibid 5 God is worthy of all he can do ibid 6 Slight sorrow will not serve the turn Page 696 7 God hath power to raise the soul ibid 8 There is enough in God to make him blessed ib. AN EXPOSITION Of the PROPHESY of HOSEA CHAP. VI. VERSE I. Come and let us return unto the LORD for He hath torn and He wil heal us He hath smitten and He wil bind us up IN this Chapter we have these things considerable First Parrs of the Chap. The work of Israels true repentance from the first verse to the third verse Secondly A sad complaint of the overly repentance of many in Israel in the fourth verse Then here is a further upbrading of Israel for their unkind dealing with God The first part sets out Gods peoples resolution to return to Him who had smâ—tten them their confidence in His mercy and their blessing themselves in their happy condition now they were returned to him To come to the first verse Come and let us return c. These words are an excitation of the mind not the body to return to God as also they shew the mighty spirit which came upon this people at this time what a turn there was in them as if they had said Well our Princes have deceived us and our Prophets have deluded us and led us aside we have been false in our worship wrong in our practises for which God hath been displeased with us but now Come and let us return we are resolved to fall down and humble our selves He hath smitten us and he will bind us up The Seventy Translators and also Hierom take these words from Chyrurgions which use to put deep and long tents into great sores Septuag Hierom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the common Septuag saith not this word but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former is in Hierom. simile who intends not to skin but throughly to heal it by eating out the corrupt flesh and filthy matter so that these words note Israels dangerous disease and their great corruptions and that in their afflictious but God would not let them die of this disease or perish under his hand in the curing but he would heal them and that throughly A woman whose breasts are sore must be throughly tented before it be healed and she bids the Chyrurgion cure her well and thoroughly though it be long and painful So saith God this people are very sorely wounded but I will take them in hand and heale them but their cure will be very long and teadious sore and painful Now saith this people seeing it is thus Come let us return it matters not though our healing cost us dear and it be painful it is enough that God will heal us Let our disease be never so grievous Come and let us return A man that hath a mortal wound about him what pain will not he be willing to endure in healing so he may be sure of cure This people conceived themselves so wounded that if God had not taken them to cure they must have perished but in that God had undertaken the cure they were confident they should be healed When Gods time of mercy is come to a people He puts a mighty Obs 1 spirit upon them to seek to Him Gods time was come for Israels deliverance now God put an active stiring spirit into them therefore they say Come let us return before their spirits were dull and lumpish like unto men in a Lethurgie but now they have a spirit quickened for God like unto those in Isa 2.3 And many people shall say Come and let us go up to the Mountain of the Lord to the house of the God of Jacob. The like prophesie we have Isa 60.1 and 44.3.5 they shall come off very willingly cheerfully and subscribe themselves by the name of Jacob simile As a Ship which is filled with a full strong wind in the sails goes against all oppositions of wind and stormes there is such a spirit put into them as the Apostle prayes to be in the Colossians chap. 4. ver 12. that ye may stand perfect and compleat in all the will of God Now is reformation like to go on to some purpose Fall of Antich At the time of Antichrists destruction God hath promised to put such a spirit into the hearts of the people that all his tyranny shall not be able to stand before them God will blow upon the spirits of men and they shall be very powerful Now considering Gods power let not us despair concerning the great Works adoing in our times Use Let men be never so base and perfideous yet when Gods time is come He will speak the word for deliverance What a miserable sottish condition was the world in a little before Luthers time But when he came what a spirit was raised in the people And what a spirit hath there been raised amongst us and that on a sudden To consider what bondages we were in and greater like to fall into and that we were not made for slavery to be slaves and vassals subjected to the wills of some Twenty or Thirty men And what a spirit did God raise in our brethren of Scotland when he was about to do them good and to break the neck of the yoke of their tyranny Oh then what a cursed thing is it for any to quench keep under or resist such a spirit as this when it arises in people A joynt turning to God is very honorable to God Come and let Obs 2 us return It is much honor to God when but one soul is turned to him but when many are converted there is much glory a multitude of praises then are offered up to God aâ— in Revel 5.11 And the number of them which stood about the throne was ten thousand times ten thousand and thousands of thousands And so Revel 19 6. The multitudes of voices saying The Lord God reigneth Allelujah to the highest Obs 3 Times of mercy are joyning times Oh 't is very sad when men will go every one their own way but when men joyn
know more of the truth the pure in heart shall see God Mat. 5.8 Oh the sweet light which purified minds enjoy to these God reveals his secrets and acquaints them with the mystery of his Covenant Psal 25.14 of which the great Rabbies of the world are ignorant of these things are mysteries unto them and this is the reason why they are so ignorant of them Because they turn not unto God neither labor to know God Obs 6 Those that truly know something of God desire to know more of him As he that is learned in something covets after more still and certainly none but ignorant people are enemies to learning Learning those that never knew the worth of it these are they that cry it down therefore those which are contented with little nay and think their little too much sometimes are of poor mean and base spirits far from following on to know the Lord. Obs 7 A gracious heart is willing to put forth strong endeavors in the use of means to encrease and get more knowledg of God he will slip no time neglect no opportunity in which knowledg may be encreased Dan. 9.13 This was Solomons prayer 1 King 3.9 Give therefore thy servant an understanding heart in the Hebrew it is Lord give 〈◊〉 a bearing heart Though God had discovered himself wonderfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he desires that God would discover himself to him more therefore they are very foolish that think they know enough of God and are contented with what they know 't is a great blessing of God to have a hearing ear and an understanding heart no marvail the Saints take so much pains to know the mind of God therefore what a fond opinion is it and what a sluggish spirit does it manifest to be satiâ—fied with that knowledg which hath been before in former times therefore such speeches as these What shall we be wiser than our forefathers we are to bless God for the knowledg of our forefathers and say as Master Greenham M. Greenham did I bless God for what our forefathers knew saith he I bless God also that hath kept back some of his counsels for this generation to be acquainted with 'T is an argument of a poor spirit to rest satisfied with smal measures of knowledg the light three or four hundred yeers ago was smal and in these daies our light is poor and small to that which shall be revealed it is very little in the matter of worship in the ordering of his house therefore had not we need to follow on to know the Lord therefore God forbid that there should be any spirits scorn at the new lights which God discovers therefore let us be humbled for our ignornace now begin to follow on to know the Lord it is true there no new truth in respect of the word but in respect of the manifestation of them to us they mey be said to be new It is a blessed thing for a man or woman to take notice of Gods revealing Obs 8 himself to them Oh how happy a thing had it been for many of us if when God first began to stir our hearts we had followed on to know the Lord How sad is it for many to look back to former daies what glorious and sweet manifestations had they of Gods love in former times but through worldly cares and sluggishness of spirit have lost all and are now in the dark and cannot speak of God in any savoury way whereas many who are younger and have kept their communion with God know more of God and are able to speak more sweetly of the goodness of God than they and you who thus know God in your youth blesse God that He hath entered you into this light and make much of it for as Christ said to Nathaneel Joh. 1.50 Dost thou beleeve when I said I saw thee under the fig tree Thou shalt see greater things than these So do you blesse God for what you do know and God wil reveal more Those who follow on to know the Lord may be encouraged that they Obs 9 shall know more of Him The diligent hand maketh rich it matters not though thy parts are weak thy abilities mean thy failings many if Christ be thy Teacher it matters not thy weaknesses shall not hinder his instructions Christ teaches the weak as wel as the strong nay Christ accounts it his glory to teach such nay the Father Himself is not ashamed to instruct them nay Christ gives thanks to his Father that He hath revealed these things to babes and sucklings Christ is a meek gentle lowly teacher very mild and loving he will neither upbraid them with their weaknesse nor discourage them in their dulnesse Christ here speaks to poor weak burdened sinners Who would be discouraged Did not Christ teach thus mildly I will not upbraid for thy ignorance No to thy soul will he give wisdome liberally and infuse the principles of saving knowledge into thee Col. 1.10 Being filled with every good work and increasing in the knowledge of God Great are the treasures of knowledge which a diligent Christian may obtain Psal 36.10 Draw out thy loving kindness O Lord unto them that know thee Thou hast some glimmering knowledge of God some spark of Divine light blesse God for it go on still and follow on to know the Lord and then thou shalt know more 2 Tim. 3.7 It is a heavy curse upon those women in Timothy that they are alwaies learning but never come to the knowledge of the truth Object But many a poor soul may here object That if this be thus I fear it is my condition that the means aggravares the sins that I commit and leaves me inexcusable Answ To answer thee If thou art not one who follows divers lusts and makes them thy practice thou art not the man who art ever learning c. if thou followest on to know God God will follow thee on with mercy Obs 10 One mecey makes way for another a lesser prepares for a greater God beholds al things at once with one view of his providential eye and 't is his happiness so to do But the Saints cannot do this they must know a little now more at another time And doth not our times make good this text The Lord will grant one deliverance now and another reviving the next day and all to usher in a greater The Lord first smote us and within two daies he did revive us and the third day we lived in his sight and since that deliverance we have followed on to know the Lord and God hath revealed himself more in his power wisdom and faithfulness the vanity of an arm of flesh and the outward glory of the creature and if it be not our fault we may know more of his workings if we would follow on to know the Lord. O that we had hearts to follow on the Lord in repenting beleeving and turning to Him He would
miseries See how Christ thinks of these temptations all his glory and magnifficence could not put the thoughts of his sufferings out of his mind John 12.12 Christ comes riding in pomp to Jerusalem and the people they magnified him crying out Hosanna to the son of David yet ver 27. he cries out Father save me from that hour When you find any stirrings of good desires to arise any motion of the Spirit to affect you work them downwards to humble your hearts making you base and vile in your own eyes that so you may grow downward in the root 't is very dangerous when beginnings run upwards presently but when they shew us our sins and unworthiness then they work kindly If there be no moisture at the root of the tree though there be never so many blossoms they will die vanish and come to nothing so if your joyes and secret raptures of soul are not moistened in the tears of sorrow and humiliation they will blow off and be shaken down by the next temptation but when the inward workings of joy in the heart do as well operate to humiliation as consolation when they work both waies then will not your goodness be as the early dew that goeth away and as the morning cloud which soon vanisheth Psal 110.3 Ps 110.3 opened 't is prophesied that in the times of the Gospel Christs people shall be a willing people in the day of his power Christs power shall be put forth upon his people to subdue their wils to the will of God so that if we find this effect of Christs power in us then may we be sure that our goodness shall not prove as the morning cloud Rest not in stirrings and beginnings except you find them to work you to union with Jesus Christ therefore assoon as your hearts begin to work you should stop a little and ask your hearts what of Jesus Christ is there in those beginnings have I more of his righteousness wisdom and love than I had before only such stirrings of heart as bring Christ into the soul will hold and stand fast that is very observable which we reade of concerning the Manna Exod. 16.14 simile that the dew which was upon the ground that passed away but the Manna that stayed on still so the good affections and desires which are in many are even like the dew which assoon as the Sun is up is gone presently now if you would not have the efficacy of them gone try what Manna there is left behind what of Christ is strengthened is your faith propped your love encreased your humility acted then it 's something the Israelites could not feed upon the dew but the Manna was their nourishment so how is it with you when the heat of your desires and stirrings are over can you then feed upon Christ this spiritual Manna look what word of promise is left in your hearts after your stirrings are over and how your hearts are affected with it such as find the promise remaining when the dew is gone and that these promises are as sweet now as they were at the first working of the affections such a soul will hold out and his righteousness shall not be as the morning cloud or early dew that passeth away VER 5. Therefore have I hewed them by my Prophets I have slain them by the words of my mouth and thy judgments are as the light that goeth forth THerefore have I hewed them We would think there were little dependance upon these words ConexioÌ„ yet there is a very fit one Therefore that is because they are so fickle and unconstant so off and on therefore have I caused my Prophets to deal sharply with them to cut them to the quick I would not have dealt thus w th them but that I have no other way to take with them seeing that they are so vain so slight in their spirits I deal thus with them that if it were possible I might fit them and they might be brought to see what a God it is they have to deal withal The Apostle in Titus 1.13 is commanded to reprove them sharply that they might be sound in the faith sharply that is cuttingly rebuke them cuttingly My Prophets have been as an ax in Prophetis as an ax that cuts hard knotty wood or as the instruments of Carvers in stone which cuts rough things Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And have slain them by the words of my mouth the seventy Translators carry these words thus Have slain the Prophets that is have hewn the Prophets and Hierom Hierom. refers it to the time of Elijah 1 Kings 18.40 who slew so many of Baals Prophets and unto Jâ—hu's time that slue also many of Baals Prists 2 Kings 10.25 thus they carry it and in this you have an objection answered that the people might plead thus Expos 1 'T is true we have been led aside and have not worshiped God as we should do but it is our Priests and our Prophets which have led us aside we did but as we were taught and if we have been led aside our Prophets and our Priests have done it Nay saith God you cannot plead so for you have seen my hand against the Prophets sufficiently I have cut them off So that though I conceive not this to be the meaning of these words yet from this sense this useful Note may be observed Obser That when God comes out against false Prophets and appears against them then God looks especially that people should not follow them nor do as they have been taught by them Ezek. 13.10 there is a woful judgment denounced against the false Prophets for prophesying peace when Gods purposes were set against Jerusalem for destruction Their judgment was That they should not come into the Assemblies of his people and my hand shall be against them and mark you shall know that I am the Lord God They shall then know more particularly that I am the Lord God when my hand is thus out against them It is a mighty convincement of people when they see the hand of God out against their false teachers and if so how may the people of England be convinced of the evil of that way they so admire and cry up Applicat for Engl. superstit Ministers when the hand of God is so heavy upon the superstitious time-servers and maintainers of these waies But there are others who carry the word unto the good Expos 2 Prophets as Pareus with some others so in a twofold sense they are said to be slain First In their charge I have sent them saith God to deliver my message to this people and they have flown in their faces and have kil'd them and destroyed them and I account it as if I had done it because I set them about their work and this was spoken at that time when the Prophets were grosly abused 2 Chron. 24.1 when Zaccariah the Prophet delivered
the iniquity of his covetousnesse was I wrath with him and smote him I hid my face from him and he went on frowardly in the way of his heart Now what may we think will become of him surely now nothing but desolation and distruction No saith God I have seen his way and will heal him I will lead him and restore comforts unto his mourners Jer. 3.22 Return ye back-sliding children and I will heal your back-slidings Oh that the answer of this people might be ours Behold we come unto thee for thou art our God How God heals Now the Lord cures accuratly as Chyrurgions do by purgation and allaying the misery so the Lord heals his people by taking away the cause and the malignancy of that trouble which is upon them So thou that art under any particular trouble or affliction if God sanctifie that trouble by taking away the cause of it God may be said to heal though the affliction be not quite taken away Then God may be said to heal by Foementation as Chyrurgions use to do when the part is able to resist and oppose that which would feed the humour so when the Lord puts strength into the soul to oppose disquieting and vexing thoughts that sinks into the soul from its afflictions now where this work is accomplished the soul is healed That God in willing things doth not alwaies will them according Obs 3 to his Omnipotent power I would have healed Ephraim That is I would and I did use all the means that was possible to heal them and which might have done it But it may be objected Object If God see that we are unable of our selves to be healed how can we be healed when we have no power to be healed Now for answer to this we must know Answ That men are not so much healed it proceeds not so much from the want of ability as their will men do not do what they can therefore they do not will to be healed God doth not make men unwilling but speaks to us after the manner of men though there be also an inability yet because men think not of that in not turning or because the inability is chiefly in the perversness of the will 't is not a metaphysical inability as I may so speak but a formal wilfulness though men think that God is in all the fault that they are not healed but God wil make this one of his works at the day of judgment to cleer Himself from those aspersions now men are so proud that they think themselves too good and too lofty for God but God will cleer and shew Himself to be righteous in their destruction There is much wickedness lies hid many times in a Kingdom or Obs 4 person till the means appear to cure them It was thus with Paul Rom. 7.9 he was sinful before but when the Law came sin revived and I died yet notwithstanding God by his almighty power helped him over them all As when a man comes to repair an old house which is rotten and decayed simile he doth not conceive the trouble of it till he comes to remove the rubbish Who would imagine the wickedness that is in many mens hearts which discovers it self when the means comes had not God set many servants in good families the vileness and the vanity of their spirits had not discovered it self Servants Englands wickedness certainly this is our condition some few yeers since there appeared much wickedness in England but how much more since God hath sent the means to cure it As appears By a bitter spirit of malignancy against the power of godliness No people so wicked as we were before but now it is much more our wickedness is now grown to a spirit of malice and oppoposition against the Word and the Saints At the first men cried out for a reformation and cried down Bishops but when Gods people began to rejoyce and thought that they should have a day of a sudden what a desperate spirit of pride a spirit of malignancy was there raised to oppose with all the might that could be the way of reformation so much desired and this so much the more vile because of their malice against reformation agravated 1. Blind mens eyes so that they cannot see their misery by reason of the falsities and flatteries and treacheries which is used against Scotland Ireland and England nay .2 these men rather than they wil be subject to the yoke of Christ they will be slaves to men any men yea the worst of men and that to their vilest lusts rather than yeild to the way of Christ and doth not this shew a desperate spirit against God What a base sordid spirit is there now among us that rather than men will be contented to suffer a little trouble will rather endure perpetual enslavery by vile men A most treacherous spirit appears in the most for their own private gain and advantages when men shall betray Kingdoms overthrow States and deceive the trust and confidence that is put in them undermine and destroy Parliaments doth not this manifest a most vile spirit in the people of this Kingdom Heretofore the rascality of the people could not be brought to fight against the Scots yet now there can be found a Gentry to fight against the Parliament What a blasphemous spirit is there abroad this sin abounded before but how much more is it now encreased nay are there not now new oaths invented and pressed A cruel bloody spirit is now risen in the people of the land some few yeers since who could have imagined the cruelties that have been used by English men What a spirit of division is there among us we should have thought that in a time of publick calamity we should have sodered together when there was private persecution more love was expressed and that which makes the rents the more sad is that they are between the best people What an oppressing tyrannizing spirit is there now in many men who have been formerly oppressed by oppressors are now turned oppressors themselves what doth this but presage what these would do had they the power in their hands this iniquity is now discovered A spirit of envy and jealousie if any man be in publik place and active in it how are they envied and spited how many stand newters now and upon this very ground because they see others not so rich in estates as they made use of therefore they fit still and fret themselves and seek to hinder them that are active in publick service and so the work is hindered A spirit of superstition Would ever any man have thought that the Parliament should ever have met with such a party to oppose them in their way of reforming we might rather have thought that there should have been a general spirit rising against these superstitious vanities to have kickt them out Oh what misery doth these rotten teeth put this Kingdom unto at this very
prove this to be true Now God makes them beleeve the truth of that word which before they had slight thoughts of it is wonderful to consider how God brings Sermons into the minds of such upon their sick beds which they had forgotten before it is the office of the Spirit of God to bring the Word into the minds of the Saints though by them it be forgotten John 14.26 But the Comforter which is the holy Ghost whom the Father will send he shall teach you all things and bring all things into your remembrance whatsoever I have taught you But it is another manner of course that God useth to bring the word into wicked mens minds even by his strokes and that not for their comfort but for their horror and distruction It follows VER 13. Wo unto them for they have fled from me destruction unto them because they have transgressed against me though I have redeemed them yet they have spoken lyes against me WO in Scripture sometimes signifies pity and misery here it is to be understood of misery destruction to them They forsake me The word here interpreted forsake signifies to wander it is a woful thing to depart from God much more to wander from God Wo be to you when I depart from you but if you depart from me what will you do In wandring from God thou wanderest from the only Infinite good and then where wilt thou rest the sole of thy foot what shall comfort thee in the time of thy distress It is evil to wander from God but much more to make hast from God It is the Devils plot and custom to hurry backsliding sinners from God that they should not consider what they do and whither they are going he posteth them on in their evil waies as a bird to the snare and knoweth it not that it is for his life Prov. 7.23 Oh how much more should the Saints be put on for God not to be kept off with impediments but let our souls with Davids in Psal 63.8 follow hard after God and Psal 119.63 I made hast and delaied not to keep thy righteous judgments It follows Destruction to them This is the end alwaies of such as depart from God and happy were it if thou couldst see it beforehand Oh how many when they have come to see the end of their waies upon their death beds have given a most dreadful shriek as seeing themselves past recovery They have transgressed against me They have not only sinned against me but have broken covenant also they have now dealt perfideously with the Lord. Before God said He would chastise them but now He would destroy them Covenant breakers ruin make an end of them Utter ruin is the portion of those that break Covenant with me Though I have redeemed them yet they speak lyes against me Some reade it in the future Though I would and was ready to do it yet they say that the way of worship I prescribed is not so successeful and no such blessing follows it they say my Prophets threaten nothing but judgment and utter desolation now saith God All these are lyes it is no such matter I was ready to do them good But the future is often used for the pretertense in the Hebrew and so here the sense is I have not only redeemed them out of Egypt but very often since out of the hands of their enemies And the story which this Scripture refers unto is in 2 Kings 14.27 the Lord wonderfully prospered them in their wars and the Lord said not that he would blot out the name of Israel from under heaven but he saved them by the hand of Jeroboam the son of Joash It follows But they spoke lyes against him That is They attributed their redemption unto those helps which they had or to their Idols saying in this manner Other people that served not God were delivered as wel as we we see not so much of Gods hand in our deliverance as you speak of Or else They fathered their errors upon me because I delivered Now saith God in this you lye against me They made false interpretations of Gods mercies As that God was no such enemy to this way of worship because he had redeemed them The Notes are Gods reedeeming mercies are great aggravations of our sin When Obs 1 God delivers and we attribute it to any thing in us oâ— that we have done is mighty provoking to God because it takes away his glory in delivering When God delivers a people or person from danger and they now Obs 2 think to sin by this means more freely against him is a lying against God As they in Jer. 7.10 said they were delivered for to do all these abominations Or as that wicked King Philip King of Spain being delivered in a storm said it was to this end That he might root out all the Lutherans So are there not many so vile who being delivered in a sickness or from any great danger think it is that they might sin more freely which is a most hurrible wickedness and lying against the Lord. For any man to urge any false doctrine or opinion upon another is Obs 3 a lying against God Therefore take heed how you bring Scriptures to prove any error which you hold or is maintained by any for God will look upon it but as a lying against him It is a dangerous thing to counterfeit the Kings Stamp simile and is it not much more to counterfeit the Truths of God by errors seemingly maintained by Scripture But to apply this spiritually Use Many whom God hath redeemed from sin hell and wrath to come the hazard of their miscarrying being over yet dare not will not say that God hath shewed mercy unto them they are stil complaining Oh they are still in their sins there is no work of Gods Spirit upon them or if they wil grant there is some change God hath done something upon me that 's true but it is only to aggravate my condemnation it is not in truth God will leave me at the last al this is but in hypocrisie I may perish at last for ought I know Now take heed of this kind of speaking beware what you say in this case lest you be found lyars against God speaking lyes against the Truth of God in your hearts Luther upon these words takes much notice of Gods speaking so in his own person They have departed from Me they have transgressed against Me done wickedly against Me speak lyes against me call not upon Me c. Here note That the great evil of sin lyes in this That it is against God This Obs 1 consideration laid David very low Against thee only have I sinned And this is that which humbles a gracious heart that it should sin so unkindly against God Obs 2 The more a mans sins are directly against God the greater is the sin For now God suffers more immediately in his glory and this puts the aggravation