of the spirit Therefore we should be willing to take pains in the work of repentance yea though it be somewhat troublesom to the flesh yet better wear out our selves by washing better wear out cloathes a little by the washing of them than to let them rot in the dirt of them it is true washing of clothes wears them a little but if you let them alone in their dirt that will rot them worse so the work of repentance may put you to pain and wear you a little but if you let your hearts alone in the filth of sin that filth of sin will breed your misery Take heed of letting any sin alone in your hearts it will breed a worm for so this word rottenness signifies a worm it will breed a worm the worm of conscience that may prove the worm that never dieth Obs 8 Eightly Gods wrath though secret yet many times eateth out mens spirits and makes them unuseful Therefore it is compared to a moth and to rottenness to a worm in the wood As the moth eateth out the strength of the garment and makes it unuseful for any thing and as the worm eateth out the strength of the wood and makes that unuseful so the secret wrath of God many times eateth out mens spirits and makes them very unuseful in the places where they are set How many have had excellent parts when they were young and were very useful yet the uncleanness of their spirits hath bred such a worm that hath eat out the excellency of their parts and before they have died they have been as a moth-eaten garment and rotten wood indeed there hath been the same bulk as before yet if you come to make use of them there is as much difference from what they were wont to be as a moth-eaten garment from it self and as rotten wood that hath the heart of it eaten out by the worm differeth from it self so are the hearts of many men different from what they were wont In the ninth place Though a sad consideration for those Obs 9 who are preserved a while longer than others others go before them yet they shall follow not long after This Note is drawn from the diversity of the expression a moth to Ephraim and rottenness to Judah God indeed will deal more quick with Ephraim and consume them in His wrath but Judah shall follow not long after Use A sad consideration for any people to think though others go before us and are consumed before us yet it will not be long before we shall follow It is true Germany and other Countries have gone before us Germany we cannot prophesie as here the Prophet did but yet except God comes to prevent by an extraordinary hand we may follow not many yeers after and who knows how soon And particularly It may be such a friend of thine is gone the hand of God is upon him and hath consumed him and eaten out his very heart and he is perished as filth and dung from the face of the earth and thou art yet alive and is there not rottenness in thee Is there not the secret wrath of God eating out thy heart He is gone a little before but thou art like to follow within a little while after What great matter is it though thy companion be struck dead and gone to Hell and thou left alive when thou shalt follow not long after It is in this case as it is with travellers that travel together perhaps one rideth before another so comes to his Inn a quarter of an hour sooner than the rest of his company simile but before he is lighted off hiâ— horse or gone up into his chamber the other are come in also So perhaps Gods hand strikes one dead and sends him to Hell yet within a while the rest will follow after Therefore consider when God hand is upon any to strike them dead Oh I may follow not long after A moth to Ephraim and rottenness to Judah What a poor creâ—â—ure is man yea a Kingdom when as a Obs 10 moth and a little worm may consume them God in expressing VER 13. When Ephraim saw his sickness and Judah saw his wound then went Ephraim to the Assyrian and sent to King Jareb c. WHEN Ephraim saw his sickness and Judah his wound The word translated Sickness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegerfuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliecuere comprimere atque colligare is from a word that signifies Doluit Aegrotavit c. that signifies grief and sickness And the word translated Wound from a word that signifies Colligavit he hath bound up either because of the corruption of the body that is gathered together or because of the binding up of it with cloathes Now Judah saw his sickness and Ephraim saw his wound that is God at length made them to see what a crazy condition their State was in their Civil-State and Church-State too in what a very crazie condition it was and how wounded it was and how like to perish ready to die And especially of this first this sickness of Judah we have a notable story for it is referred to these times in Isa 7.1 and so on There you may find the sickness of Judah and how Judah saw it When Rezin King of Syria and Pekah son of Remaliah came against Judah the heart of the King and the heart of his people were moved as the trees of the wood are moved with the wind as we use to say they did shake like an Aspen leaf they were so troubled Here Judah say his sickness the dangerous condition wherein he was And how Ephraim saw his wound that we shal see further presently when we shal see what help they sought to get against it Wrath was out against Ephraim and Judah some time and had almost consumed them before they would take notice of Obser 1 it Hence observe That by occasion of the pride and stoutness of mans heart he will not easily be brought to see and acknowledge the hand of God Isa 26.11 Isa 26.11 Lord when thine hand is lifted up they will not see They wil not own the hand of God against them they think it would be a shame to them they rather would bear the world in hand that all is well with them So it was for a long time with Ephraim and Judah but at length they saw their sickness and their wound Secondly God will force men to see and to be sensible of His hand Obser 2 out against them He will make them to see their sickness and their wound Mic. 6.13 Mic. 6.13 I wil make thee sick in smiting thee saith God I will smite thee opened and I will make thee sensible of My stroke so in that forenamed place Esa 26.11 Lord when thy hand is lifted up they will not see But they shall see and be ashamed saith God I will make them to know and to be sensible of My stroke the
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 carnal minde is not subject to the law of God not indeed can be Sixtly They will not joyn with the work of God When he is in his way toward them when he himself is about to frame them when he hath them in his hand they will oppose Gods work they will not join with it to frame themselves to turn unto God Therefore in 2 Chron. 30.8 Hezekiah exhorteth the Priests and the people that they should not be stiffnecked but yeild themselves unto the Lord mark the yeilding of themselves unto the Lord is contrary to stiffneckedness But now this people are stiffnecked they will not yeild theâ—selves unto the Lord though the Lord by his gracious works toward them be a framing of them to turn them unto himself they oppose Gods work they riggle and keep a stir and stand out against it simile Just as when you have a child that you would fain frame to such a gesture and you take him and put him into such a way but now he is so far from doing of it that he riggles up and down and will not suffer you to frame him why faith God I have been a framing of them my self I have not only shewn them what they should do but my works have been so toward them that I have been framing them but they are stiffnecked they will not be framed they will not joyn with my work in framing of them they will break out in their wicked waieâ— even at that very time when I am framing of them to turn them unto my self Hos 7.1 opened According unto that expression you have in Hos 7.1 When I would have healed Israel then the wickâ—dness of Samaria was discovered that is when I was about to turn them unto me then even at that time they break out in their violence and wickedness Seventhly 7. Not adhere to things received Whatsoever means is used to turn them unto God they will stick to their â—ld customs to their former waies to what they have received from their forefathers to what they have been brought up in those they will keep to but to frame themselves to turn unto the Lord that they will not Lastly What advantage they can have against the waies of God 8. Not take advantage against the waies of God that they will take and improve to the uttermost Those people that are against framing of themselves to turn unto the Lord when God is about to turn theÌ„ they discover it in this thing if at that time there be any disadvantage that their corrupt hearts can possibly take against the waies of God they will take that and improve it to the uttermost they can just as a child that you would frame to such a way if it be an untoward child he will take any advantage to give you the slip and to run from you simile so it is with people that have no heart to turn unto the Lord if they have any advantage in the world they will take it to harden their hearts against Gods waies There is no preparation of their hearts what then shall I do with them saith God if their heartâ—â—ere in any preparation it were somewhat but they are nâ—â— We reade in 8 Chron. 20. 2 Chron. 20.33 parallel'd that the high places were not takâ—n away because the people had not prepared their hearts to turn unto the Lord. It is all one with this expression in the text the people were not in a frame in a teachable Applic. to England in a convertible disposition The Lord grant that this Scripture may not be true of us at this day that the reason why there remaineth so much evil in Gods worship is because the people have not prepared their hearts they do not frame their doings to turn unto the Lord they do not seem to be in any posture that way It was a charge upon Rehoboam in 2 Chron. 12.14 That he did evil Quest we ought to prepare our hearts see Anns cas comc lib. 2. c. 4. becâ—use he prepared not his heart to seek the Lord But you will say what power had he to turn unto the Lord he was a wicked man Yea but this wicked man though he had no saving grace yet he is charged for doing evil in that he did not prepare his heart to seek the Lord. God therefore expects that people though they are not able to turn unto him thoroughly yet they should be in a posture that way And as a people in general so every soul in particular Some that are not yet turned to the Lord yet are in a way of turning they are in a readiness to receive what God shall reaveal This is a happy condition If God shall see a Nation though it be not fully reformed ready to receive what he shall reveal Oh this is a happy thing As the Scripture speaks Joh. 4.35 opened that the regions were white unto the harvest that is there was a preparation in the hearts of people to receive the Gospel if God shall see such a frame of heart in a people it is true this people are not fully reformed but their hearts are prepared they are ready to imbrace what the mind of God is when it shall be revealed unto them Oh that this might be said of thiâ— people they are willing to entertain what God shall speak they are listning to it God is about to bring us from a way of superstition both the Works and the Word of God tend that way but there are multitudes of people that will not frame their doings to turn unto the Lord their spirits are perverse they are full of prejudice froward and they hang off and then we know they cannot be convinced The Apostle Peter bids the Saints in Act. 2.40 save themselves from that untoward generation Oh let not this charge be upon us that we are an untoward generation that God iâ— framing of us for good but we will not frame our doings to turn unto the Lord As we see a workman when he hath a piece of timber that is knotty and will not work in his hand he casts it into the fire or as clay simile 1 that is not well tempered it will not work in the hand of the workman he many times casteth it away in an anger it will simile 2 not work in my hand what shall I do with it The Lord is hewing of us by his Prophets and seeking to frame this Nation to his will Oh let us work in Gods hand let us joyn with the work of God and yeild our selves to the work of God that the Lord may not cast us into the fire If we will not frame our doings to turn unto the Lord he may break us break that frame that we raise in our own imaginations perhaps we are framing to our selves a strange kind of Common-wealth State-designs to enjoy our ease and honors and prosperity and so we build Castles
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
come in Gods Name to reprove is a great aggravation of sin and hastning of judgment Page 81 Obs 9. If publick means prevail not there is little hope of private Page 84. VERS V. Obs 1. Those in office must go on though they be striven against Page 85 Obs 2. When a threatning comes to particulars then it works ib. Obs 3 The falls of the Prophets are falls in the night Page 87 Obs 4. It is a sad judgment for people in affliction to have no Prophet amongst them ibid VERS VI. Obs 1. Ignorance is both father and mother of distruction Page 90 1. The rational creature is working in the midst of snares ib. 2. The way to eternity is in the midst of a hundred cross waies Page 91 3. Man must not go with his own light ib. 4. Our work is a most curious work ib. 5. Ignorance makes men objects of Gods hatred ib. Use 1. How vile a thing it is to deny the means of knowledg to men to satisfie the humors of others Page 92 Use 2. Hopes for England because the knowledge of God begins to shine in it ib. Obs 2. Suffering truths will hardly go down with many Ministers Page 94 Obs 3. There is a peculiar way of Gods rejecting wicked Ministers Page 95 Obs 4. Vnfaithfulness in service provokes God to cast men out of service Page 96 Obs 5. It is a great judgment to be rejected from the Priests office ibid Obs 6. It is a blessing for godly children of godly Ministers to succeed them in their office Page 97 Obs 7. The families of wicked Ministers are many times forgotten ibid VERS VII Obs 1. It is a usual thing where there is encrease of number to be encrease in sin Page 98 Obs 2. It is mens vile disposition to encrease in sin as they encrease in mercies Page 99 Obs 3. God doth love to stain the pride and haughtiness of man Page 100 Obs 4. It is usual with wicked Priests if they be countenanced by authority to glory Page 102 VERS VIII Opened Page 104 VERS IX Obs 1. Evil Ministers in a country are the causes of miseries in the country Page 112 Obs 2. If Priest and People be alike in sin God will make them alike in punishment ibid Obs 3. Look how Ministers are so usually the people are Page 114 Obs 4. God hath his daies of visitation wherein he will narrowly enquire into the waies of men Page 119 Obs 6. God will call men to an accompt for their thoughts Page 120 Obs 7. Wickedness in thought is the worst wickedness ibid Obs 8. Sin passeth away in the act with much sweetness but God will make it return in the guilt with much bitterness Page 120 Obs 9. The good works of the Saints shall return again with much comfort and peace Page 121 VERS X. Obs 1. Whatsoever a man undertakes unlawfully he can never expect to prosper Page 124 Use It is the best way to keep us to Gods Ordinances Obs 2. Idolaters seldom come in and return Page 125 Obs 3. Take heed of your not taking heed Page 126 Obs 4. The way to keep the heart and life in order and obedience is to take heed to the Lord. ibid Obs 5. All things in Gods worship should be according to Gods rule Page 127 Use Take heed of Idolatry ibid VERS XI Opened Page 128 Obs 1 It is just with God that those that will not seek to satisfie themselves in him should be given over to the sinful lusts of the flesh Page 129 Obs 2. Sensuallity is a besotting sin ibid Obs 3. Ministers when once they grow negligent usually grow sensual Page 132 VERS XII Obs 1. Bodily and spiritual whoredom usually go together Page 133 Use We are not to marvail that such as seem to be men of understanding are given to Idolatry ibid Obs 2. What poor waies Idolaters had to know the minds of their gods Page 135 Use Let us bless God that we have his word ibid Obs 3. There is an eagerness of spirit in men to things that are evil ibid Use 1. Look to your spirits when you find an eagerness in them to a thing Page 136 Use 2. Labor to be acted by the Spirit of God Page 137 Use 3. Pray to God that he would satisfie us not only in body and in soul but in spirit ibid Obs 4. All false worship doth put a man from the protection of God Page 138 Obs 5. So far as we are from being under Gods command so far we are from being under his protection Page 129 VERS XIII Obs 1. General accusations without particular specification will not prevail with stubborn hearts Page 140 Use Godly Ministers must not leave things in general if they would convince ibid Obs 2. What seems most specious in our eyes if it be not according to the rule may be most abominable in the eyes of God Page 141 Obs 3. Ministers ought to present to the people the foulness of those things that they think have least evil in them ib. Obs 4. When God chuseth a place he puts a stamp of holiness upon the place Page 143 Obs 5. Idolatry is brazen faced and loves to be publick Page 148 Use Labor to make the worship of God as publick ibid Obs 6. When the Ordinances of the Gospel come to be publick then it is time for Babylon to fall ibid Obs 7. Idolaters seek to rise to the height of their way in false worship ibid Use Let us labor to do so in Gods worship ibid Why they sacrificed under trees 1. Because the Heathens dedicated the trees to their gods Page 149 2. In imitation of the Patriarchs ibid 3. The shadiness of the place struck some reverence in the hearts of men ibid 4. They thought the spirits of their Worthies were there Page 150 5. They were fit places for the committing of filthiness ibid 6. They conceited God was the more honored by it ibid Obs 8. Superstition thinks it hath a great deal of reason for what it doth Page 151 Obs 9. It is the pride of mens spirits to think Gods Ordinances are too plain ibid Obs 10. God sometimes punisheth sin with sin Page 152 Obs 11. It is a great reproach for any family to have uncleanness committed in it Page 154 Use Let Governors have a care of their families ibid Obs 12. Our unfaithfulness with God is made more sensible when those that dwell neer us are unfaithful to us ibid Instances 1. When our children are stubborn Page 155 2. Ill wives ibid 3. Friends unfaithful Page 156 VERS XIV Opened Page 157 Obs 1. It is one of the most fearful judgments in all the world for the Lord not to restrain men from sinning Page 158 Obs 2. When parents are filthy and unclean what can be expected but their children should be so too Page 161 Use Take heed how you sin before your children ibid Obs 3. Those that are filthy and unclean will sometimes make shew of Religion Page 162
other Is there a man and his wife live lovingly and sweetly many yeers do they fall out afterwards Is there a bitter controversie Examin it it is but about some toy So between one brother and another I could give you examples in Histories of great and bitter controversies that have been between neerest friends upon small and trivial grounds I remember Camerarius tells us a story of two brethren these two walking out in a star-light night saith one of the brethren would I had a pasture as large as this Element and saies the other would I had as many Oxen as there be Stars saies the other again where would you feed these Oxen in your Pasture replied he what whether I will or no Yea said he whether you will or no what in spight of me yes said he and thus it went on from word to word till at length each sheath'd his sword in the others bowels This verifieth that saying of James Chap. 3.5 Behold how great a matter a little fire kindleth So it is in many families sometimes perhaps a look is the beginning of a great controversie one thinks such a one doth not look lovingly upon him and then he begins to suspect that things boil within him perhaps afterward some words come forth that may seem to argue discontent and then that word begetteth another and that other a third and so a miserable breach cometh to be in a family It is an argument that these people have Gunpouder spirits that a little spark of fire can so quickly blow them up Truly the controversie here in England the ground of it at the first beginning was little enough on our parts Only were it not that there had bin a desperate design in our adversaries it were impossible that such a little beginning should ever come to that height But God doth not so they are great things for which he hath a controversie with the inhabitants of the land But what is it what is the declaration No truth nor mercy nor knowledg of God in the land These three especially the first doth exceeding neerly concern us First No Truth God is a God of Truth he is true in all his waies He justly pleads with them that have dealt falsly with him No truth No reality in their Religion that is something but that is not all God comes upon them for the breaches first of the second Table for they arâ— more convincing we have greater advantage against a natural man to convince his conscience in those than in matters of Religion If you speak to them concerning sins in matters of Religion they will say they acknowledg the true God and they worship him Well therefore the Prophet begins first herein the matters of the second Table concerning the want of truth between man and man As if he should say Talk what your will concerning your worshiping of the true God there is no truth between one another you deal falsly and cruelly and are merciless to your brethren never therefore talk of Religion and of acknowledging the true God Obs Thence the Note is this That it is in vain for any man to talk of his Religion if he make no conscience of the second Table as well as the first For a man to talk of praying and hearing Sermons if he be cruel and hard hearted and false in his dealings the Lord rejecteth all let him talk what he will No truth in your dealings one with another First there is abundance of flattery amongst you You flatter one another in your sin you do not deal unfainedly one with another You flatter your Princes and your Princes have little truth in their Courts It was once a speech of one All things were plentiful in the Court but only truth And this is the unhappiness of great men that those that are about them usually deal falsly with them You shall seldom know one that deals truly with great men they tell them that their bloodshedding and ruining of Kingdoms is but the maintaining of their just Honor and Prerogative I have read of Dionisius his flatterers that when he spit upon the ground they would lick it up and then tell him that that spittle was sweeter than any Ambrosia and Nectar the sweetest that ever they tasted meerly to please him And so you have many that are neer to great men though they see them do things never so abominable things that make never so great breaches between God and them between them and people yet they tell them that they do more bravely than ever any of their Ancestors did There is no truth Truth here some take for Justice Thus it is sometimes taken in Scriâ—ture Zech. 8.16 Speak ye every one the truth to his neighbor execute the judgment of truth and peace As if he should say you do not execute justice upon Malignants that are in your power you speak of raising Arms to fetch in Delinquents but you execute not judgment upon those that you have in your hands you will have God in a solemn manner to be blessed because he hath delivered you from them but judgment is not executed in truth as it should be Nor No Mercy That is you shew no mercy to the innocent you talk of indulgence your indulgence to Delinquents is cruelty to innocents Oh how many of our brethren in Oxford and other places suffer most dreadful things because these here enjoy so much liberty and have so much favour as they have So there is neither mercy to the Innocent not justice to the Nocent But the special thing here intended is That you are not true in your dealings nor in the trust committed to your charge There is no equitie in your dealings Isa 59.14 And judgment is turned backward it is turned upon those that it should not be executed upon And justice standeth a far off If one be greater than another the meanest shall come under the stroke of justice and be executed and the greater not And truth is fallen in the streets how comes that in Thus as if he should say It is true they that are in place of Authority will not execute judgment and justice but are not the common people faithful in their dealings one with another No Truth is faln in the streets this seems to refer to the multitude And equity cannot enter the word that is here translated Equity comes of a word that signifies a thing that is just before one As if he should say those very things that one would think were as plain as we say as the nose on a mans face things that are so evident that are just before us that have so much equitie and reason in them yet those things cannot enter those things cannot be entertained there is such a general confusion amongst the people such a corruption among them they are so set upon wickedness that things that are equal and plain according to common sense and reason yet it cannot enter into their hearts they
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
but if they keep their sins alive then their diet is ill diet for they feed upon their sins What is there such wickedness in the hearts of men as to rejoyce in the sins of others for their own advantage Conseg ex opositio Oh how much more then should the Saints rejoyce in the graces of God in others for Gods glory In Ezek. 8.17 Ezek. 8.17 you have an expression that seems hard to be understood Opened God chargeth the people there as with other notorious evils so with this among the rest that they did put the branch to their nose In these words the people are charged with a most notorious wickedness this may be often read and little understood what it is I conceive the meaning to be this It is a charge of this people for Idolatry that they worshipped the Sun or Vesta the goddess of the earth either of both because by them the sweet flowers and branches of trees came forth from the earth they attributed the flourishing of trees and of the plants wholly unto the Sun whom they worshiped as a god Sol homo generunt hommem or unto Vesta whom they worshiped is a goddess and when they worshipped either of those in the acknowledgment of the honor due to them they took a branch and put to their nose thereby shewing their respect and their homage unto them as rejoycing in that good and sweet fruit that was caused by the Sun or by Vesta their god or goddess So that God chargeth them here for so rejoycing in these creatures as to worship the Sun or the earth as the cause of it To apply it to our purpose As Idolaters because they looked upon the Sun or the earth as causes of such flourishing of plants and sweetness of branches and flowers did put them to their nose and delighted in them and thereby shewed their honoring of the Sun and of the earth simile so should we take the graces of the Spirit of God in our brethren that are the fruits of the Sun of righteousness for the Sun of righteousnes causeth them to flourish in the hearts of our brethren and we should put them to our nose smell at them account them fragrant and thereby do honour unto Jesus Christ as the Author of them this is quite contrary to this of rejoycing in the fins of people Thus much for that phrase they eat up the sin of my people And they set their hearts upon their iniquity The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They lift up their hearts every ones heart Calu. It may be interpreted either of the heart of the Priests or the heart of the people both waies and according to the scope of the Spirit of God either way First the heart of the Pâ—â—ests they lift up their hearts to the iniquity of the people so it may be understood for so this phrase lifting up of the heart to a thing doth note in Scripture the earnest desire that there is in the heart for the attaining of such a thing as in Deut. 24.15 speaking of poor men He is poor saith he and sets his heart upon his wages A poor man that wants provision for his family he sets his heart upon his wages Oh when shall I have my wages that I may provide for my family now the word is here in this text of the poor man he lifteth up his heart to his wages Oh my wages that it might come And Jerem. 22.27 the land whereunto they desire to return thither shall they not return that is the land whereto they lift their hearts so the word is the same here in the text they have an earnest desire unto the land And Ezek. 24.25 I will take from them the desire of their eyes and that whereupon they set their minds their sons and their daughters it is spoken of their love unto their children they lift their minds or their hearts to their children So that then it notes thus much the earnest desire the Priests had unto the sins of the people that they might have the greater advantage by them As it is noted of some who are of poor servile spirits and whose greatest means comes in by burials simile Sextons that they are glad and rejoyce when they hear the bell ring and they are ready to desire the death of men out of respect to their own â—ees because the more die and the richer they die the more adâ—â—â—â—age cometh in to them So the Priests at this time they 〈◊〉 â—he multiplying of the sins of the people that they 〈◊〉 have â—he more sacrifices thereby 〈◊〉 rather think according to other Interpreters the scope to be more principally in regard of the lifting up of the hearts of the people that the Priests did lighten the hearts of the people that is thus that they might have the more advantage by their sacrifice they do make the sins of the people nothing encourage them in their sins lighten their hearts they lift up their hearts above their sins perswading them that if they offer sacrifice all should be well they should be fully cleared they need not be further troubled Whereas indeed the Priests ought to convincâ— mens consciences of the evil of their sins when they came to sacrifice they ought to have shewed them how they deserved death for their sins whereas this poor beast dies and you are to lay your hands upon the head of it know that your sins deserve the death of your souls eternally the sacrifice what it taught and they were to instruct the people how the sacrifices typified the blood of Christ they were to tel them you come now to offer sacrifice and to have the blood of the beasts shed this typifieth out the Messiah that is to come into the world the Son of God that is be made Man and to shed his precious blood to pacifie the wrath of God for your sins and you are to exercise your faith upon this Messiah that is to come they should have told them that no sin could be pardoned but by the blood of Christ they should have loaded their consciences with their sins they should have made their sins heavy upon their consciences but they lightned their minds by putting such apprehensions into them that if they did but offer sacrifice all would be well they might take their liberty then and though they committed sin again yet still there was a sacrifice for it and so they lightned the sins of the people that way This was a most abominable sin of the Priests Calvin upon this place brings in Plato himself that Heathen Calvin Plato inveighing against the absurdity and ridiculousness of peoples offering sacrifice thinking thereby to pacifie their gods and then take liberty to sin again Even Plato thought it an abuse of an Heathen god for people to think it enough to offer sacrifice And yet is not this the
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
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
brought into perplexity and doubtfulness of ones counsels and waies that they do not know which way in the world to go that is the propriety of the word I say by their doubtfulness of their way not knowing which way to go being perplexed in their counsels thereupon they come to stumble and fall This people that do not understand shall thus fall Indeed it is more proper and sutable to the words before they do not understand therefore they must needs be perplexed in their waies and not know which way to go and therefore must fall as a man that is in the dark and knows not which way to go he must needs fall so when men have left the true light and are in the dark they shall fall and when they are fallen they shall be perplexed in that misery into which they ate fallen From whence these two Notes Obs 1 First That it is a fearful judgment of God and a forerunner of a grievous fall for him to leave men to perplexed counsels When men are perplexed in their counsels one is for this way and another is for that way and then carry it back and then forward again Oh this i◠a forerunner of falling into grievous misery In Esa 19.14 the Lord threatneth Egypt that he wil send a perverse spirit in the midst of them they shal er in every work as a drunken man staggereth in his vomit they shall er in their counsels and this comes from a perverse spirit The Lord many times sends a perplexed spirit and a perverse spirit in judgment upon men and what then then they reel and stagger up and down in their counsels first they will go one way and then another and so bring a great deal of sorrow and trouble upon a people The Lord grant our enemies these perplexed counsels and deliver us from them Obs 2 Secondly It notes thus much That when they are fallen and are once down and have brought misery upon themselves and others by their ill waies and counsels then they shall be so insnared and most dreadfully perplexed that they shall not know which way to go or what to do Men that are Idolatrous and superstitious and men that God leaves to themselves they are in miserable perplexity when they are fallen they are as those poor blind men in 2 King 6. that Elisha led to Samaria in stead of Dothan what miserable perplexity were they in when they found themselves in Samaria among their enemies simile So when men are left unto themselves and God hath brought them into those perplexities when they shall see the fruit of their perplexed counsels how grievous will it be On the other side when a man goes according to the rule of Gods word and in the uprightness of his heart desires to be directed according unto that rule though such a one should meet with trouble and fall into affliction for his trial he need not be perplexed there shall be quietness and peace to his spirit in the midst of his afflictions why because he hath followed God he hath gone according to his rule It may be he knows not Gods end in bringing him into affliction he understands not the depth of Gods waies yet having endeavoured in the sincerity of his heart to walk according to Gods will you that have done so you understand much though you should fall into affliction yet you shall not fall into perplexity Verse 15. Though thou Israel play the harlot yet let not Judah offend and come not ye unto Gilgal neither go ye up to Beth-aven nor swear The Lord liveth The close of this Chapter is a warning to Judah to take heed that she doth not do as Israel did in regard of the vileness of their sin the fearfulness and suddenness of their judgment Though thou Israel Thou wretched wicked stubborn stout hearted Israel that no means wil reclaim though thou play the harlot yet let not Judah offend The word translated Offend that is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies desolare likewise because sin brings desolation The Hebrews have divers words to express sin and punishment both in one because they are so neer a kin Israel playeth the harlot and so is like to bring desolation unto her self but let not Judah likewise offend and bring the same desolation likewise upon her self The Prophet Hosea was especially sent to Israel to the ten Obs 1 Tribes but here we see he turns his speech unto Judah Ministers Ministers should especially look to those whom they are bound unto by Office but yet so as to labour to do good to others as occasion is And not only Ministers but others likewise We should all intend good especially to those that are under our charge but yet neglect no opportunity to do good unto any Secondly When we see our labor lost upon those we desire Obs 2 most good unto we should be desirous then to try what we can do unto others If this or the other get not good by our Ministry by our Admonition by our Exhortations by our Counsels yet it may be the Lord may bless our endeavors upon such and such let us try what we can do there Thirdly Let not Judah offend Let not Judah do as Israel did Exposit There was a great deal of danger that Judah should be insnared and polluted with Israels Idolatry and that in many regards which are the ground of this seasonable admonition of the Prophet Though Israel do thus and thus yet let not Judah do so as if he should say the truth is Judah is in great danger to be defiled by Israel and why so Reas 1 First They lived neer unto them and there is a great deal of danger in living neer unto Idloaters or wicked ones All sin especially Idolatry is as leaven that will spread and you may see the danger that there was in living so neer them in Ezek. 16.46 and indeed afterwards it proved to be dangerous one special reason of the iniquity of Jerusalem is there given Ezek. 16.46 Opened Thine elder sister Samaria she and her daughters dwell at thy left hand and thy younger sister that dwells at thy right hand is Sodom and her daughters That was an especial reason of the iniquity of Jerusalem their elder sister Samaria that is the ten Tribes were on the left hand and their younger sister Sodom were on the right hand and so they came to be sinful To be neer Idolaters and wicked ones is very dangerous then much more to be in the same Town Obser in the same family where superstitious and wicked persons are there we had need to take heed to our selves for there is much danger Again This was not only dangerous that Judah should be defiled by Israels Idolatry because of their neerness but secondly because they were brethren and so the danger was the greater to be drawn aside by them Obser If you have a kinsman if you have one
concerns God This was the condition of Ephraim Where have you a man almost but if God let him prosper except he come in with abundance of his grace but he grows wanton in his prosperity Judah was almost in the same way though here the Lord would not have Judah to be like Ephraim as a wanton heifer spurning and kicking with the heel yet it appears in Jer. 2.24 that Judah was not much unlike them Judah is there compared to a wild Ass used to the wilderness that snuffeth up the wind at her pleasure all they that seek her will not weary themselves but saies God in her month they shall find her take her when she is full of spirit and strength and there is no dealing with her but in her month when she is more weakened then they shall find her So many men take them at some times when they are in the ruff of their pride and prosperity there is no dealing with them but when God hath tamed them by affliction then you may talk with them and then they will hear you Israel is as a back-sliding heifer The word that is translated heiser here it is in the feminine gender though it is spoken of the ten Tribes because being stubborn and raging mad in wickedness though they did seem to themselves and others to be of brave spirits yet the Lord looks upon them as people of base and effeminate spirits of poor and weak spirits There is none that are stubborn and proud but they think themselves to be of more than ordinary spirits they are the only brave spirits Obser but the Lord looks upon those that are stubborn and proud as base and weak spirits and therefore speaks of them here in the feminine gender Now the Lord will feed them as a Lamb in a large place I find some Mercer and Vatablus they would carry it thus Lautè ut Agnus pastus mox mactatur As a Lamb when it hath large food it is soon slain so God threatneth Ephraim here that he will soon make an end of them only he will let them prosper for a while and feed them largely but it shal be for the slaughter Many men that are fed largely and are in their prosperity they think themselves blessed God intends them only for the slaughter But I think that is not the meaning of the place Obser they shall be fed as a Lamb. But thus As a Lamb. They are as a heifer raging mad but I will make them as a Lamb I will bring such affliction upon them as that I will tame the pride of their hearts Have you not seen experiences of this kind did you never see a ruffianly blasphemous proud stubborn spirit when the hand of God was upon them tamed Fed as a Lamb. Parce ac tenuiter not fed as a heifer that noted their prosperity but fed as a lamb that notes their adversity for the food of a lamb differs from the food of a heifer that which will feed a lamb will starve a heifer Now saith God they have been proud and wanton by their prosperity but now they shall have short Commons I will bring them down I will lay them low they shall be but as a lamb that picks up the grass in the wilderness As a lamb in a large place That is dispersed among the Countries amongst the Assyrians and Medes in their captivity which was a very large Countrey They would not be satisfied with Canaan which was a narrower Countrey and with that Sheep-fold of mine that was there they shall have more room saith God they shall go into a large place but it shall be into their captivity Or rather which I conceive to be the full scope of the holy Ghost in these words I will feed them as a lamb in a large place That is as a lamb that shall be alone one lamb he speaks of a lamb singly because they shall be scattered They had society and might have made good use of their society where it was but they did not regard to make good use of it to edifie themselves in the fear of God they shall be scattered one in one place and another in another and they shall be as a lamb alone in the wilderness succourless helpless shiftless bleating up and down in the wilderness in the wide vast wilderness and none to have any regard unto them simile As now if you should see one poor lamb in a vast wilderness in a mighty great heath and in a wilderness where there are a great many Wolves that are ready to devour it and there is no body neer it no shepheard to look after it none that regard it but it goes bleating up and down alone and none takes any care of it what will become think you of this lamb what a succourless condition is it in So saith God they have been wanton heifers but I wil feed them as a lamb in a large place their condition shall be just thus they shall be carried into captivity and there they shall be bleating and howling and crying out and in danger of Wolves but there shall be no body to regard them and succour them It is a great deal safer for a lamb to be in the flock though it be more pind in than to be thus alone in a large place We love our liberty Obser and we may have liberty enough but this our liberty may prove to be our misery To keep within the compass of Gods commands is the best liberty of all as David professeth Psal 119. Then shall I have liberty when I keep all thy commandments As for all other liberty it will certainly bring us into straightness therefore Rom. 2.4 5. where tribulation and anguish is threatned to be upon the head of every one that worketh wickedness the word translated anguish is straightness of place they shall have straightness of place you would have elbow room and would fain get out of Gods limits though God may for a time let you have such liberty yet the conclusion will be anguish of spirit Applic. Oh my brethren there is largeness there is room enough in God our souls may expatiate themselves in God we need go no further for liberty If we would have liberty out of God out of his bounds our liberty will prove our undoing and utter destruction society of Saints to be improved Let us make much then of the to society of the Saints while we are not yet through Gods mercy scattered up and down in other Countries as some of our brethren have been though thorough Gods mercy some in strange Countries have met with Gods fold and have been in Gods fold there but others have been scattered about and have walked up and down in the streets and have known no body and have had none to help them in any strait but now we may meet together we may be in Gods fold and have our hearts refreshed we may go into our
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
in the midst of dangers yet saith God Let them alone they shall not have my protection and help And this is a just punishment of God upon wicked sinners that will go on in their wicked waies Reas 4 Fourthly When God saith Let them alone he intends this as the making of way unto some fearful wrath that is to follow after Let my mercy and goodness let them alone but it is that they may fall into my wrath and that will not let them alone that will trouble them howsoever they cannot enduâ— to be troubled by my Word by mâ— Messengers by my Spirit but my Wrath shall trouble them afterward that shall not let them alone as in that place Ezek. 24.13 before quoted Thou shalt not be purâ—â—â— from thy filthiness any more till I have caused my fury â—o rest upon thee they shal not have any means to trouble them for a while but at length my fury shall rest upon them When the Lord shall seem to be quiet toward men and let them alone it is but to make way for fearful wrath that is coming after Reas 5 Fiftly If God once inflict this judgment upon sinners to say Let them alone if God will not vouchsafe to speak unto them any more he will not then vouchsafe to hear them speak unto him any more If God once shall take away his Word from them If once the Lord shall say they would not hear me they shall never hear me more Let them alone God will then likewise say I will not hear them let them cry in the anguish of their spirits I will let them alone that is certain When God shall let sinners alone in regard of his mercy then he will let them alone too when the greatest wrath shall be upon them As thus when they shall come under the greatest affliction the most dreadful miseries and torments in this world and eternally in the world to come when they shall then be crying and roaring and yelling out in the anguish of their spirits unto God Oh that God would now have mercy upon us God will let them even then alone I will bring them into the fire saith God and then I will leave them there Oh think of this when you feel that there was a time when God was stirring and striving with your hearts but now it is not so as before yet you are worse in your lives than before And then further It is a dreadful sign of reprobation Reas 6 for God to say of a people or of a person thus Let them alone For first What is reprobation Reprobation what Reprobation certainly is not for God to decree to damn men you mistake in that that is not the first act of God upon any man but thus reprobation is this for God to decree whereas there are some that he hath set his heart upon he is resolved to do them good there are others he doth not presently decree to damn them but he doth decree to leave them unto themselves that what they Earn they shall have and no more Earnings he will deal with them according to their works he will do them no wrong he will not be unjust to them Justice he will not damn them but for their sin he never decrees to damn any but for sin but he decrees this he will leave them to a course of justice I will give them what is sit for them to have in creation I will make such a covenant with them and then I will leave them unto themselves and what they work for they shall have this is then another kind of reprobation and worse than that first Reprobation that is reprobation for God to decree to leave a man to himself when he had no sin in him as God did not make man with sin at first suppose you were now made according to the Image of God without sin yet if God should decree to leave you fully and eternally to your self you were but a reprobate but now when God sees a man in the gall of bitterness and in the bond of iniquity now for God to leave him to himself this is reprobation of the second Edition this is a most dreadful reprobation indeed Secondly There is a reprobation in it in this regard That God now doth manifest that he doth intend to fetch his glory from this sinner out of his ruin he manifesteth no other now for thus Certainly God will have glory from every creature howsoever you may resist God in his glory God will have it he will fetch it out from you Well but now on the first hand God he would have his glory from his creature in the waies of obedience and service but they deny this to God they will not give him this glory they will have their own will they will set up themselves in Gods Throne Well saith God I have used such and such means to draw their hearts from those waies to my self but they stand out Let them alone now As if he should say thus I have thought now of another way to fetch out my glory from them as he reasoned in the Gospel when he could not provide for himself one way I know what I will do saith he so saith God I am denied my glory one way well I know what to do I have another way that is to glorifie my infinite Justice and the power of my infinite wrath they have refused to give me glory by obedience and coming in to me I will not have my glorie that way but now I will rather chuse to have my glorie from them in their everlasting misery they shall be spectacles of my wrath and justice and it shall be known to Angels and men unto all eternity what my infinite justice and power is able to do therefore let them alone to that saith God Reas 7 And further When God shall say of any Let him alone it is a greater judgment than if he should inflict all the outward judgments of this world upon them Too many of you are afraid of sickness of being spoild of your goods that God should let the enemy in upon you and all should be taken from you this were a great judgment Oh but this judgment here in the Text is a greater judgment than if you were stripped of all the comforts in the world and brought into the miserablest condition that ever any creature was upon the earth in regard of outwards you were not under such a dreadful judgment as thiâ— for God to say Let them alone better any judgments than spiritual judgments As the spiritual blessings of God bestowed upon the Saints are the greatest blessings Ephe. 1.2 Oh blessed be God the Father of our Lord Jesus Christ that hath blessed us with al spiritual blessings in heavenly things so the judgments of God that are spiritual judgments they are the most dreadful judgments of God in the world Oh that we could have our hearts possest with a
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
shields enameled shields fit for no service but when it came to service away they go We are therefore to honor these that still stay and though they are not perhaps so brave and gilded as those yet they are proved to be shields of good mettal that will not break but will keep off the darts that are shot against the people And indeed Rulers and Governors should be men of good mettal willing to bear off much hardship from the people And they should not think to be honored only but they should take their honor as a burden also Use We are not therefore to think upon our Rulers as too much honored Oh consider of their danger together with their honor So for the Governors in Armies it is true they have pay more than others but if they be faithful they hazard their lives more than others and they are the shields of the people It is an evil thing when a Common-wealth have none but wicked Magistrates they have then nothing but as if they had shields to defend them that are made of rotten wood They say with shame give ye Expos 1 They love this so it is in your books And I find that it is turned by some they love to bring shame they love not to say bring ye but they love to bâ—ing shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if you should translate it thus it is the words in the Hebrew only altering the points of them and so they may be read they love to bring shame that is they being of vile spirits themselves they do not care what becomes of the people they care not for putting the people upon any shameful waies what care they so they may have their ends let them perish as dogs and let them do that which shall be a perpetual reproach to them to all posterity so they may have their lusts satisfied Secondly Others translate them thus with shame they call Expos 2 bring ye that is with shame they call for pleasure to the flesh Arias Montan. so Ariâ—s Montanus Let us have our pleasure our tables furnished let us have our honors and what care we what becomes of the people let us have our minds do you our service what we would have done and what becomes of them it is no matter Such kind of Rulers and Governors had the ten Tribes when they were such Idolaters And it is just with God when people forsake the true worship of God that he should send them such Governors as these are But I rather take the scope of the Spirit of God to be according Expos 3 as we reade them to rebuke them foâ—â—heir bribery They love with shame to say Give ye They will not only take liberty privatly but they are grown so impudent that they wil sel all the good of a Kingdom the liberty of the Subject all for their own gain They say with shame giâ—e ye It is a great judgment of God upon a people when Magistrates and Governors are given to bribery to regard gift and the encrease of their estates more than the publick good Pro. 17.23 A wicked man takes a gift out of the bosom to pervert the waies of judgmeâ—t It is a sign of a wicked man to take a gift though it be but secretly out of the bosom but if he take it openly it is a sign of more impudence A wicked man takes a gift out of â—he bosom he is loth to be seen at first and he doth it to pervert judgment these men that should be as shields to the people for bâ—se ends they will betray them What to subject such a glorious thing as Justice to base end Justice which is the glory of God the glory of a Kingdom and the glory of a man which he should be cloathed with as a robe as a diadem to subject it to base ends for gain to say Give ye this is abominable Justice stricken dumb with the apearance of angels For a Justice of peace to be strucken dumb with the appearance of Angels Oh it is an evil thing For Jusâ—ices to be bound to the peace by a gift in a basket this is a most abominable thing Exod. 33.8 A gift blindeth the eyes of the wise and perverteth the words of the righteous Though men are of excellent parts men of understanding that can speak exceeding well yea though they seemd heretofore very honest men and just in their waies yet when they come to high places a gift will blind their eyes or as some turn it pluck out their eyes irradiate their eyes that they cannot see Gregor Naz. in distichis Auâ—o loquente iners omnis oratio saith an Ancient Let gold be speaking in the language of gold and other speeches are to little purpose Therefore Magistrates of all men should be without covetousness fearing the Lord. When God would have Magistrates chose this is one character of them That they should be men fearing God and hating covetousness In 2 Chron. 19.6 7. Take heed what you do for ye judge not for man but for the Lord wherefore let the fear of the Lord be upon you take heed and do it for there is no iniquity with the Lord nor respect of persons nor taking of gifts Justice must run down as a river it must not be pal'd in as a pond for private advantages Magistrates they must shake their hands from bribery and despise the gain of oppressors Isa 33.15 simile As we reade of Paul that when a Viper came upon his hand he shook his hand and the Viper fell into the fire So should Magistrates do when any one brings them gifts to pervert Justice they should look upon it as as a Viper and shake their hands of it and let it even fall into the fire and say as Peter to Simon Magus Thy money perish with thee They should look upon such as bring them gifts with indignation and even say thy money perish with thee in this wicked enterprise Cecero Epist ad Quint. frat Even Cicero an Heathen in his Epistle to Quintus his Brother a Magistrate in Asia he hath this expression That he should not only shew himself an enemy unto them that received gifts but to them that gave them he should account them his enemies And Isa 5.23 Woe to him that justifies the wicked for reward and takes away the righteousness of the righteous from him Many righteous men come before you some of you and their cause is true and good but you will be speaking bitterly against them to give content to others from whom you expect a reward Deut. 27.25 There shall be a curse pronounced against such as take gifts and all the people shall say Amen If any Magistrate sâ—ould love to take gifts in this kind the curse of the people is upon him and God requires that all the people should say Amen Law of the 12. Tables And I have read of the Romans that if it could be
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
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
in the air Oh but let us rather frame our hearts to turn unto the Lord. If we will not frame God may put us into the fire again A workman you know puts the Iron into the fire because it might be framed to such a work as he would have it simile but still the iron is hard and it will not frame to his hand then he puts it into the fire again and then falleth a knocking again So the Lord hath begun to put us into the fire that we may frame our doings to turn unto him and if the fire we have been in will not bring our hearts to a framable disposition the Lord may put us into the fire again and again And let not us complain of the heat of Gods fire but rather let us complain of the unframableness of our own hearts that we do not frame our doings so as to turn unto the Lord. But yet through Gods mercy we cannot say but that there are many in Parliament many in the Assembly Parliam Assembly City Country many in the City and many in the Country that are framing themselves to turn unto the Lord and so far we are gone Let us take notice of Gods goodness therefore As. First It is one argument of a people framing themselves Notes of Framing 1. abolish what is sinful that they have abolished what is sinful It was a great plea among us first let us know what we shall have and then we will cast out this that we have This was a pleâ— fomented by the Antichristian party but certainly it was the way of God and we have cause to bless God for it that put it into the heart of the Parliament and of the Kingdom to be willing to put down and to cast out and that by a solemn Oath by lifting up hands unto the most High God whatsoever was naught The Covenant And further In that the Parliament hath called an Assembly Assembly such as I beleeve never yet was in this Nation nor scarce in any other Nation men of more gravity 2. Take advice and judgment and holiness such as they could possibly pick out and whom they thought might best direct them in the waies of God such they have chosen to help them to know what is the right way of God and they do profess that whatsoever shall be revealed to be the way of God they will walk in it That is a good frame of heart And then That the Assembly hath begun with a solemn day of humiliation 3. Humiliation to humble themselves before God that so the Lord might guide them in chusing a right way to direct those that had called them together for their assistance There was never such a work in England before that was begun with such a day of humiliation Did your Convocation Convocation ever keep such a day unto God to beg of him directions in the work Peoples discontent Let not people run away with thoughts of discontent or lay any kind of slanders and clumnies upon them because of some failings in particulars for you must know when God looks upon Kingdoms and States God looks not at particular failings of a State but at the publick work he doth not so much look at particulars as at the publick work Now that there is so much done in a publick way that there is so much framableness though there be much failing in particulars yet we have cause to bless God It is true those that would fain have a perfect Reformation they woul fain have men throughly frame themselves presently and set up all presently without any more ado Short spirits and banish all presently I suppose thiâ— cometh from a good intention from love unto Christ and his Ordinances but we must know it is not so easie to reform a whol Nation that hath been so corrupted and defiled therefore though there be not so perfect a Reformation at present yet let us bless God for what is done that there is so much framing of the doings of the Nation to turn unto the Lord and not murmur and repine because all is not done that we desire And though perhaps they may never bring the work thoroughly to the pitch we desire Though no perfection yet a foundation for posterity yet I make no question but what the Parliament and Assembly hath done will be enough to lay a foundation for another generation if they bring it not to perfection themselves Oh that the Lord would yet further frame our hearts and doings to turn unto him Hath God at any time put into your heart a framable disposition to turn unto the Lord Applic. 2 to partic persons 1. Our selves Hath God begun to make you think of your waies Hath he begun to stir fear in your hearts concerning your eternal estate Hath he wrought in you some desires to know him to attend upon him in the use of means Make much of this framable disposition for it is very much pleasing unto God God complains where it is not therefore he likes it where it is and improve it O happy had it been with many had they improved that framable disposition that God hath wrought in them Cannot you remember when sometimes you came to the word what a melting frame of spirit had you and in such an affliction you were as iron put into the fire and you know then it is in a framable disposition to be brought into any fashion and hath it not been so with you simile But what is become of this disposition Is it not worse with you now than before Have you not lost it The time was when the word wrought upon you and you have had good desires and dispositions and you have thought Oh now I hope God will turn me unto himself Now I hope I shall never be at such a pass again as I have been and thou begannest to abandon such and such a corruption This was a good frame and now if you had gone alone and sought God and Oh that the Lord would perfect this work and put it on and so improved this framable disposition it had been well with you but you have fallen upon other business and gone into company and it may be upon the next temptation you have bin overcome your hearts have been hardned Irâ—n is hâ—â—dâ—r afteâ— quenching and iron you know when it hath been once in the fire and is grown cold is more unframable than before so it is with many after they have had some workings by the Word and after some melting by affliction they have been more unframable than they were before And let us make much of it likewise in others Is there any friend or child or kinsman or acquaintance of yours brought into this framable disposition doth the Lord begin to melt them to soften their hearts Is the Lord by such a Sermon or by such an affliction beginning to
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
were under it we were ready to say O we shal never be delivered how is it possible that we should be rescued from the oppressors how was heaven fild with our cries and earth with our moans thus it was and worse now it is in many places of the Kingdom with many of our brethren but let them and us be comforted in this it was thus with Israel when God delivered them out of captivity but for our adversaries that text may be verified of them Isa 30.12 Isa 30.12 opened They trust in oppression what is their language but this we will get a great Army and muster up strong forces and then we will be master of the field and bring the Rebels under so that they trust in oppression and make cruelly their arm of power take away that and their cause falls to the ground But Gods people are commanded to the contrary in Psal 62.10 trust not in oppression and for those that do oppress they shall be like those in Isa 30.13 Whose breaking and misery shall come in an instant and you that have friends in oppression send them these Scriptures to comfort them Psal 12.5 6. For the oppression of the poor and the sighing of the needy I will arise saith the Lord and set him at liberty from him that puffeth at him But you will say 't is true God will arise but not yet Obj. these are good words but we may suffer extreamly in the mean while But mark what the Lord saith in the 6. and 7. verses Answ The words of the Lord are pure words and this word among the rest Psa 12.5 6 7. opened that God will arise and set his people in safety frow this generation to the end and if any of your friends be in danger of oppression send them that Scripture in Isa 51.12 13. Where is the fury of the oppressor nay God will so work out things in His own time that we shall be able to say where is now the fury of the oppressor Now if God hath made us to know the smart of this sore and heavy burden he looks that we should have very tender carriages and loving dispositions towards our brethren especially towards their consciences mark the charge of God concerning this Exod. 23.9 You shall not oppress a stranger why so Oh saiâ—h God for ye know the heart of a stranger perhaps there are some who walk close with God have tender consciences which cannot yeild to what may be imposed upon them by authority Oh take you heed of oppressing these God expects that you should use them gently and kindly A Second Note is this That Idolaters are great oppressors Obser 2 When was it that Ephraim was oppressed When he walked after the commandement of Jeroboam Changes in Religion brings people to opression Therefore the Scripture sets out Antichrist by Egypt because the people of God were there most grievously oppressed The Woman in the Revelations is said to sit upon the waters and the Beast a top of her oppressing That story is famous of a Bishop who would oppress the people one standing up and told him he could not do it by law He answered him that if there were any Law against him he would carry it on his sleeves Likewise that opression of the Wallenses was very great who desired that they might but enjoy their liberty to worship God in woods and groves but it would not be granted them And was not this our condition some few years since when the Saints durst not appear for God in publick but only in private rooms and chambers Obser 3 Thirdly God hath a righteous hand in the delivery of men into the hands of unrighteous oppressors For they followed after the commandement saith God It may be your enemies into whose hands I have delivered you may deal unjustly and oppress you out of measure yet am I just in the thing We are often times ready to complain of instruments which oppresse us and never look at the hand of God that smites us by them we should look within our selves and find the cause there which provokes God what sins we are guilty of and make our peace with God And so likewise in the Kingdom this is the way to be delivered from our oppressors I remember a story out of Cedrenus concerning Phocas that murdered his Master the Emperor Mamicuis with his wife and children usurped the Empire and opened a floudgate to all impiety there was an honest poor man at that time who was wonderful importunate at the Throne of grace to know a reason why that wicked man prospered so in his desâ—gn he was answered again by a voice That there could not be a worse man found and that the sins of Christians and the City of Constantinople did require it Sins unrepented of gives strength to an enemies side A special cause of oppression is Peoples following of false worship Obser 4 We never reade of Israels great oppressions but when they followed after the command and that is very observable Why the 10. tribes had never good King after they once began to follow the commands of Jeroboam the ten Tribes never had any good Kings after Judah indeed sometimes had good Kings because they kept something of God amongst them the Temple and some part of of Hiâ— worship among them If we submit to wicked men in our consciences no wonder if they are quickly usurpers over our estates The giving too much to men God many times punisheth Obser 5 by making them the greatest instruments of our trouble and misery If you will make Governors gods Men made Idols becom Devils 't is just with God to make them devils to you We should labor truly to inform our selves in that obedience which we ow to Governors yeild them that but no more if people will give that to men which is Gods due it 's just with God to make them the greatest plagues to us Here we may see the ill nature of wicked men Jeroboam and his Obser 6 Princes are very fair and square and give good words to the people and all to gain their own ends and when they had their own ends then they broke them in judgment and oppressed them exceedingly the more they are yeilded to the more they oppress 't is a sign of a base spirit for men thus to abuse poor people The wicked boasteth himself of his hearts desire and blesseth the covetous whom the Lord abhors Psal 10.3 It is an old way of Satan to get false worship backed with the commands Obser 7 of authority Satans cheif design is to get his worship into the throne and for the effecting of this he labors to corrupt the pure worship of God and presseth his own upon the people backt with the command of authority the Devil knows that there is no way so prevalent as this to take with the people that if authority commands it that overpowers al reason brought to the
in their counsels Now God is a moth and rottenness to a people All this while God doth not appear in an outward hoâ—ile and terrible way but there is a secret curse of God upon their counsels and so he is a moth and rottenness to them Thirdly God is a moth and rottenness to a people in their estates 3. in estates in their tradings there shall be a decay of trading amongst them and they shall grow poorer and poorer no man knows how There shall be a secret curse upon their tradings and estates that no man can give a cause of Fourthly 4. in the instruments of their good God is a moth and rottenness in the cheif instruments that they make use of for their good taking away cheif ones secretly when no body takes notice of them one dropeth away after another as in rottenness of wood one little piece droppeth down after another some dust of it drops down and no body take notice of it so in a State and Kingdom cheif instruments shall be taken away and no body takes notice of it someâ—imes one anâ— then another and then another after him so they shall mâ—â—â—â—der away by degrees And those that are remaining shâ—ll be blasted in thâ—ir esteems amongst the people Those tâ—â—t God gives ability to do them good and might be very useful and serviceable unto them yet though they live aâ—oâ—gâ—â— them they sâ—all be so blasted by â—eports one way or other that they shâ—ll not be able to do them much good And when you see thiâ— prevailing in a Kingdom then God is a moth and rottenness to them is an argument of a gracious heart As it iâ— an argument that that flesh is ful of life that is sensible of the least touch simile so of a heart that that is full of grace when it iâ— sensible of the least fruit of Gods displeasure But when men and women are in such a disposition that except God strike them in some terrible manner they are not senâ—â—ble of his displeasure this is a sign that they have brawny and hard hearts of their own Obs 4 Fourthly Though carnal hearts do slight and contemn Gods displeasure in little things yet this displeasure and wrath â—f God in little things will eat them out at last It will bring them down it will destroy them if it be neglected You know in Exod. 8.25 that judgment of the flies brought down the spirit of Pharaoh more than all the other judgmentâ— before he said before that he would let the people go but he never bad them go till then God is able to bring down the stoutest the proudest spirit upon the face of the earth by little things He can eat out the heart of the strongest wood by this little worm and so by any little judgment of his he can bring down the stoutest and proudest spirit in the world Obs 5 Fifthly God is slow in punishing He punisheth by degrees at first yea his punishing is as a moth and as a little worm in the wood it is a long time before they do any hurt This is to shew that Gods wrath it is at first but slow Use And by this we are taught to do even aâ— God Himself doth to be slow to wrath in our waies of wrath and displeasure against our brethren to be slow as God is not presently to fly in the faces of our servants or of our children when they displease us God doth not deal so with us He flyes not presently upon us God is a long time before He bring any sensible evil upon us The Râ—mans used to have the Rod and the Axe carried before their Magistraâ—es to shew that they began by lower afflictionâ— at first they did not come to the extremity at first but went on gradually in their way of punishing Obs 6 Sixtly God hath secrâ—t judgments to bring upâ—n a people upon particular persons waies of judgment secretly that they little think of In 2 King 3.17 Thus saith the Lord you shall not see the wind neither shall you see rain yet the valleyes shall be filled with water There shall be a filling with water though you see neither wind nor rain you shall not know whence it cometh yet the vallies shall be filled with water So many times there is the judgment of God against a people against a family against a particular person and no body can tell from whence it comes Aâ— God hath many secret blessings for his people so He hath secret curseâ— against the ungodly Let us take heed of secret sins Use beware of secret sins for God hath secret wrath to avenge secret sins Many of you that find the hand of God out against you and you do not know how do you examin your own hearts whether there be not many secret sins in you against the Lord. It was so at this time when God came to be a moth against Ephraim in 2 King 17.9 speaking of that very time that this prophesie doth relate unto wherein God was a moth unto Ephraim the text saith there 2 King 17.9 applied that the children of Israel did secretly that whih was not right in the eyes of the Lord Therefore just was God in this to be a moth to have His displeasure to come secretly Take you heed of secret sins lest God consume you by secret iudgments Seventhly Our corruption within us breedeth our trouble and Obs 7 our undoing Whence cometh the moth but from the very cloth it self that it eateth out it is bred there and this worm it is bred in the wood that it doth consume A moth shall eat them it seems to be a proverbial speech amongst the Hebrews when they would expresâ— the perishing of any by their own counsels and their own waies as the Latins have proverbial speeches suitable Fabrum constringi compedibus quas ipse cuderat The workman he is fetterd with those fetters he makes himself And so that proverb that we have to nourish a Snake in a mans own bosom is as much as a moth shall eat them that is what evil cometh to us it is bred within us that wrath that doth consume us it is that which is bred out of the corruption that is in us So they say of the black bird that of the dung that comes from it the lime is made that your fowlers make use of to make their lime-twigs withal so from our own sins comes our own misery From the uncleanness of a Nation or a particular soul cometh the evil of it Therefore if we should reade the foregoing words they willingly followed the commandement according to the old Latin they followed post sordes after the filth of Jeroboam then the elegancy of the expression would be more It was those filthy waies of Jeroboam that caused these moths to be bred From our uncleanness cometh our consumption simile as from the uncleanness of the body many evils are bred so from the uncleanness
will shew mercy God is a Lyon Lyon and strong and fierce in his wrath yet merciful to those that submit unto Him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinary word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tear or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 validus Gesner the Lyon The word here translated Lyon it is not that ordinary word that is for a Lyon but Shacal that signifies a fierce Lyon And so you have it in Joh 4.10 the roaring of the Lyon and the voice of the fierce Lyon Shacal So that God threatneth here to be a fierce Lyon This creature is very fierce and therefore Gesner in his Historie of living creatures saith That nature hath so ordered it that because the Lyon is so fierce of himself that alwaies he hath a kind of a quartan feaver or ague upon him to mittigate or refresh his fierceness And it were well with many if it were so with them Many that are fierce and of Lyon-like spirits for their lusts and for the satisfying of their own humors but are sheepish enough for the cause of God But mark God was before a moth and a little worm but now He is become a Lyon I will be a moth unto Ephraim and a little worm unto Judah for so you may translate it And now I will be a Lyon to Ephraim and a young Lyon to Judah Why a Lyon that is He will appear in the fierceness of his wrath against Ephraim The different expression of the text But what is the reason of the difference of these expressions here As he said before He would be a moth to Ephraim and rottenness to Judah so here he saith He will be a Lyon to Ephraim and a young Lyon unto Judah Here is a different expression and the reason is the same here that was there As there it was to shew that God though He intended the destruction of Ephraim and of Judah both yet Ephraim sooner and Judah later so here though God would be terrible in His wrath to Judah yet He would be more terrible in His wrath to the ten Tribes For we find that though Judah was carried into captivity yet that captivity lasted but for seventy years and Judah returned again but Israel he was torn in pieces so as he was never made up after They were both sinners but Judah retained somewhat of Gods true worship therefore God would spare them a little Though wicked men will spare the Saints so much the less because of their godliness and will take so much the more advantage of their frailties because they are professors yet God will pitie them The observations from hence are these First When Gods lesser afflictions work not Obser 1. there God will be most terrible You heard of the moth and little worm before they are lesser afflictions and it seems the moth and little worm did not work their hearts to repentance to bring them unto God therefore God doth turn to be a fierce Lyon and a Lyons whelp unto Ephraim and Judah Gods wrath is as Elijahs cloud that at first appeareth but as a handbreadth but within a while after the whol Heavens were overspread with it It is as the thunder that when you hear it first it is simile 1 but a little roaring noise a far off but stay a while and it will be a dreadful crack It is as the fire that at first burneth a little within upon a few boards but when it prevaileth it simile 2 bursteth out in a most terrible flame As in that known place Levit. 26.18 If you will not yet for all this saith the Lord hearken unto me then will I punish you seven times more for your sins and again seven times more and seven times more God will go on in His wrath from a little unto a great deal of wrath From being as a moth and as a little worm to be like a Lyon Such degrees there are in Gods wrath You had need look to it when the hand of God is stretched out but a little against you though it be but as a moth and as a worm yet if you look not to it there may be such a gradation of Gods wrath upon you For as great a difference as is between a moth and a fierce Lyon such a difference may be between wrath now and that which is to come Thus the Lord is many times unto mens spirits Many men have gripes and nips of conscience Admonit to those that are a little touched in spirit and God causeth secretly that worm of conscience to be gnawing upon them and there is some kind of trouble but notwithstanding they go on in their sins and at length God cometh upon them as a Lyon tearing their spirits Did you never see a sinner lying upon his death bed in the torment of his soul Gods wrath like the pawes of a Lyon preying upon the very caul of his heart A dying terrified conscience when he lies roaring out he is damned he is damned and now he sees yea feels the heat of the wrath of God against him Thus God comes as a Lyon to prey upon those that will not regard the gnawings of the worm When the worm was but little and small they slighted it and that caused God to bring the greater judgment So it is with families God cometh upon families sometimes in a little sickness in a child or in a servant and that is not regarded afterwards God cometh with plague of pestilence or some other dreadful judgment So in Kingdoms the Lord cometh first with little judgments and then with greater As in Ireland Ireland for many yeers together there the Lord was as a moth and rottenness but of late how like a Lyon hath he there appeared How hath He torn and rent that Kingdom in a most dreadful manner Yea the truth is the Lord had been to England England as a moth and rottenness And this very text I make no question but some of you have heard many yeers ago applied unto England when as those Ministers that preached upon this text did little think that ever there should be such a hand of God against many parts of England as now there is at this day In many parts of this Kingdom the Lord is at this day as a Lyon We all hear the roaring of the Lyon and who can but tremble Oh it is time for us all to fall down to the ground before the Lord. It is true God hath not yet come to this Citie as a Lyon to tear and rend it as other places in the Countrie London but yet we have heard the roaring of the Lyon abroad and God calleth us to fall down before Him that He may not be so to us that he may not come and tear us likewise Certainly the Lord will have glory of His creature God hath sworn by Himself and the word hath proceeded out of His mouth in
now and you that have prayed before quicken up your diligence and double your care How much better it it to seek God than men to cry to God for mercy than to cursed men God might have made your condition to have bin the condition of your brethren How many are this day running for their lives and begging of their lives at the hands of barbarous merciless blood-sucking monsters and you are yet in peace seeking your God for your selves and them But it may be asked Why should we seek God Quest Can we do any thing to move God Will God be ever the sooner intreated by us I answer No that is not the meaning of the words Answ that we can alter or change Gods mind but such exhortations as these are to make us fit and to prepare us for mercy to boyl and raise our spirits to a sutable frame and disposition for mercies expected and looked for And thus we leave this rich Mine of the fifth Chapter which hath been so fruiâ—ful in affording many choice truths and come to the sixt Chapter a rich Mine also of heavenly and most seasonable Directions no less useful than the former THE CONTENTS CHAP. VI. VERS I. Observ 1. WHen Gods time of mercy is come He puts a spirit of seeking into men Page 531 Obs 2 A joynt turning to God is very honorable Ibid Obs 3 Times of mercy are joyning times Page 532 Obs 4 A true penitent heart seeks to get others to joyn with him ibid Obs 5 A penitent heart retains good thoughts of God in time of suffering ibid Obs 6 A penitent heart is not discouraged Page 534 Obs 7 When God intends good to a people he leaves them intimation of his love Page 536 Obs 8. Apprehension of mercie causes the heart to turn Page 537 Obs 9 The Saints make their healing not a fruit of their returning but of Gods mercy ib. VERS II. Opened Page 538 Obs 1 Gods own people may lie for dead in their own eyes Page 540 Use 1 Do not draw dark conclusions from Gods dealing ibid Use 2 Be not impatient in prayer Page 541 Obs 2 Gods reviving his people is not long in Gods nor the Saints eyes Page 542 Obs 3 Faith makes Gods reviving real in the saddest condition ibid Obs 4 Mercies after two daies death are reviving mercies Page 544 Obs 5 The real sight of deliverance puts the soul upon returning Page 547 Obs 6 The apprehension of the death and resurrection of Christ is a special help to faith in affliction Page 549 Obs 7 When God grants mercies he would have his people to be of lively spirits Page 549 Obs 8 When God is reconciled to a people his face is towards them ibid Obs 9 The eye of God upon his people is their safety Page 550 Obs 10 Gods peoples life consists in Gods favor ib. Obs 11 Faith raiseth the soul high ibid Obs 12 It is the care of the Saints to walk as in Gods sight Page 551 VERS III. Obs 1. True penitents turn to God that they may know God Page 554 Obs 2 No man can turn to God but as Gods face is towards him Page 555 Obs 3 The knowledg of God is a very comfortable thing to the Saints ibid Obs 4 The more men turn to God the more they shall know of him ibid Obs 5 Those that know somthing of God desire to know more Page 556 Obs 6 A gracious heart endeavors strongly after the knowledg of God ibid Obs 7 It is a blessed thing for a man to take notice of Gods revealings Page 557 Obs 8 Those that follow on to know God shall know more of him ib. Obs 9 One mercy makes way for another Page 558 Obs 10 The times of Gods delivery is in the morning Page 561. Obs 11 The Church hath no afflictions but there comes a morning after them ibid Obs 12 It is Gods presence that makes the morning to the Saints ibid Obs 13. Gods mercies to his people are prepared and decreed Page 562 Obs 14 The Saints in affliction comfort themselves that morning is coming ibid Obs 15 The Saints night is darkest a little before their deliverance ibid Obs 16 Gods delivery is by degrees ibid Obs 17 Gods deliverance is like rain to the corn ibid Obs 18 Gods mercies to his people are seasonable and sutable Page 563 Use Let us be seasonable in duty Page 565 Obs 19 When God hath begun with mercy to his people he will go on Page 566 Use Let us do so with God in obedience ibid Obs 20 Gods mercies to his people procure much good ib. Obs 21 Gods peoples deliverance comes from heaven ib. Obs 22 Gods peoples deliverance cannot be hindred Page 567 Obs 23 We should make a spiritual use of Gods works in his creatures ibid VERS IV. Obs 1 God doth not willingly grieve men Page 569 Obs 2 We should not think much to lose our pains with others ibid Obs 3 It it a speceal means to humble men to consider what means hath been used to do them good Page 570 Obs 4 God many times seems to be in a straight what to do with men ib. Obs 5 The condition of people is sad when no means will do them good Page 572 Obs 6 It goes nigh the heart of God to see men perverse ibid Obs 7 For a man to make good beginnings and let them fall is grievous to God and dangerous to a mans self Page 581 Grievous to God 1 Because God is holy Page 582 2 He is unchangable ib. 3 It stifles the conceptions of the spirit ibid 4 Such people cannot be trusted ibid 5 There is no fear of God before their eyes ibid 6 It pollutes Gods Name ib. 7 Religion is looked upon by such as a thing indifferent ibid 8 They never had good beginnings ibid Dangerous to a mans self 1 Because we lose many opportunities Page 583 2 We shall never grow to any eminency ibid 3 It hardens the heart ibid 4 It aggravates sin ibid 5 It spoils the acception of our services ibid 6 It damps our hearts in duty ibid Means to persevere 1 Trust not in suddain flashes Page 584 2 Get your hearts off from earthly engagements Page 585 3 Take heed of secret sins ib. 4. Take often accompt of your hearts ib 5 Never trust your hearts after reviving ib. 6 Humble your selves after good desires Page 586 7 Rest not in beginnings Page 587 VERS V Obs 1 When God comes against false Prophets he looks the people should not be led by them Page 588 Obs 2 Inconstancy in Religion provokes Gods anger Page 592 Obs 3 Many mens hearts are like knotty timber Page 593 Obs 4 Gods Ministers are hewers ibid Obs 5 When Ministers hew God hews Page 594 Obs 6 Gods Ministers are Gods tools Page 595 Obs 7 Gods Ministers are Gods mouth Page 596 Obs 8 The Word of God is of great power ibid Obs 9 Gods judgments lie dark when men go on in a
but a vessel of wrath one cut down by the stroke of the Word by wrath this cutting down is like unto that which we find in Luke 14.24 For I say unto that none of those men which were bidden shall tast of my supper and yet these men had stirrings and motions in them Oh! the consideration of this should make sinners to tremble that it is possible for men yea for men professing godliness to be cut down by the Word of wrath and that while they are living and well When a man is cut down now God way be said to cut a man down for vengance when he in judgment determines and secretly resolves against him that no means nor mercies shall do him good now wo to that man against whom God is thus resolved and determined But that none may be discouraged and disheartned by this but awakened know that so long as God still strives with thee and is yet working upon thee by his Word and by his Spirit he hath not yet determined against thee when not thou art not past hope of cure therefore improve the seasons and do not abuse this that hath been said let it support you from dispair but not encourage you to presume Gods Ministers are Gods Tools and as tools by working are Obs 7 worn out so are Gods Ministers worn by working but when the work goes on though the tools are worn the laborer thinks not much so God when he sees people come in and accept of mercy he is content to bear the loss of the wearing of his tools and as men reckon not only for the work done but also for the wearing of the tools and the more precious the tool is the more he accounts of and reckons for the wearing of it so will God also not only reckon for the lives of his servants but also for their strength and the weakening of their bodies by sweating and labor Therefore people had need to look to it that their fruit may answer the cost God is at with them for know that God sets a high price upon His choice servants lives and he will have a valluable consideration for them either in you or upon you and wo be to you if God forceth the price of such blood as theirs is in your ruin Obs 8 Gods Ministers are Gods mouth to His people I have slain them by the words of my Mouth Jer. 15.19 If thou take forth the precious from the vile then shall you be as my mouth And look what is threatned by them is threatned by God and what promise they open and press upon a soul in distress is done by God Himself and it is to be looked upon as God speaking to thee in particular Obs 9 The Word of God is of great power and full of efficacy I have slain them by the words of my mauth The word is like a two-edged sword which smites every way and doth execution every time men hear the Word it is for life or for death Deut. 32.46 47. Set your hearts unto all the words which I testifie unto you this day for it is not a vain thing for you because it is your life it is your life which lies upon it therefore look ye to it so in Revel 11.5 And if any man will hurt them fire proceedeth out of their mouthes and devoureth their enemies Though the witnesses be as Olive branches yet if any wrong them they must be killed by devouring fire Object But if the Word be of such efficacy of a slaying nature why should we hear it Answ We are bound to hear the Word as our duty and when we come we should present our lusts before the edge of the Word were sin presented before it it would only slay the sin and not the person The word flaies either the sin or the soul When the Word comes it will slay the one either your sins or your souls therefore if you would have your souls saved put your sins to death the upright man need not fear comming to the Word but such as are resolved to keep their sins the Word will slay both them and their sins too It follows And thy judgmenes shall break forth Text. as the light that goeth forth Hence observe That Gods judgments while men go on in a Obs 1 prosperous way of sinning lie in the dark they see them not they sin and judgment appears not and therefore they take liberty and embolden themselves in their sins When judgments do come they break out Judgments were Obs 2 working their ruine before they did not sleep Judgements when they come they break out upon sinners as mighty waters being stopt in their course of running when they work over the interruption they run the faster God hath His time to punish sins openly by His judgements as Obs 3 they sin secretly in the dark God will punish openly in the light to make them ashamed God will have His time to convince men by His judgments then Obs 4 their filthiness shall be punished Now Gods judgments may be said to break forth to convince men and as the light three waies How judgment convinces 1. When the same thing threatened in the Word comes to passe 2. When the judgment inflicted is sutable to the sin committed 3. When it is executed by a remarkable hanâ— upon the sinner then that judgement breaks forth upon a man as the light Gods judgments are gradual They break forth as the light Obs 5 not all at once there is the morning light and the mid-day as mercies to the Saints are gradual so judgments upon the wicked are but by degrees dropping at the first There is much to be learned by the breakings out of judgment as the Obs 6 light Isa 26.8 When thy Judgments are abroad the inhabitants of the world will learn righteousness Mic. 6.9 The man of wisdom shall see thy Name Hear ye the rod and who hath appointed it Pro. 28.5 Evil men understand not judgment but they that seek the Lord understand all things they shall learn much Examine your hearts by this what you have learned by these judgements that are broken out so cleer upon us that the greatest Atheist in the world may learn this That the Lord He is God as the people cried out in 1 King 18.39 Obs 7 When God sends a Ministry to a people it is to discover the way of God and of His Worship to that people The Lord makes their righteousness to appear and break forth as the light and He will have His way and Worship to appear as cleerly as the light His way shall not be in the dark to them Obs 8 When God brings a powerful Ministry to a people the more powerful and sharp that Ministry hath been if they do not turn the more terrible and sharp shall judgement be upon them Your consciences shall eccho upon this ground in your ears The Lord is righteous in all His waies justly am I
harvest is ripe But where was this captivity in 2 Chron. 28.8 And the children of Israel carried away captive of their brethren two hundred thousand men sons and daughters But when was their return in the 9. verse the Prophet comes to them and tells them in the 11. verse they must deliver up their captives which they had taken from their brethren these were brethren as is cleer yet behold the rage of brethren yet in the 15. verse see how this took with them they cloathed fed and restored all their captives again presently See the mighty power of the Word to still the rage of the stoutest spirits Oh that it might do so with us at this time as it did here with this people this would be a kindly work indeed so that by this you may see what the harvest is here in the text The Notes which we may observe from hence are That the sins of a people are seeds for a harvest of judgment as good Obs 1 actions are seeds for a harvest of mercy God hath a fixed set time for a harvest of judgment and though Obs 2 you have a time yet know it is fixed therefore sow as fast as you can there will come a harvest ere long In the time of Gods judgments the Lord remembers mercy for his Obs 3 people He hath set a time for the return of their caâ—tivity Thus you have I conceive the genuine sense of these words There are some that reade these words thus Judah A 2d Interpretattion since you are guilty also you shall not enjoy your peace nor your lands in quiet till God return your captivity Israel shal not enjoy their harvest but Judah shall Now that which makes me think this is not the meaning is this Because the Lord still goes on to threaten Judah still I have set an harvest for thee Some others reade it thus A 3d. When God was about to turn away their captivity Judah did so harden Isarel in their way that it was the cause of my hardening my heart against them and not to return their captivity Israel might think thus Though we are bad in many things are amisse yet Judah is also filthy in such and such things who are a people neerer to God than we yet they do so Many are ripened for judgment by the example of others Obs especially of great professors and chiefly of professing and reforming Churches that have the name of pure worship in them Let such be very wary what they practice especially in a time of reformation lest they harden others in their corruption Thus I have finished the Sixth Chapter HOSEA CHAP. VII VER 1. When I would have healed Israel then the iniquity of Ephraim was discovered and the wickedness of Samaria for they commit falshood and the thief cometh in and the troup of robbers spoileth without THIS Chapter is filled with complaints wholly against Israel The two former Chapters brought in Judah with them but this Chapter is spent wholly against Israel Luther Luther saith that by the reading of this Chapter we may see that the Church hath alwaies evils of one and the same kind even at this day that it had in those times even as one eg is like to another eg We have had a cleer and lively pattern of this held forth to us in our times concerning our evils Expos When I would have healed Israel Before God took upon him the person of a husband that would have recalled his adultrous wife but in this Chapter He compares Himself to a Chyrurgion who would have cured a wounded person and His people He compares unto such But coming to cure them He found the wound in them worse than He expected as when a Chyrurgion sometimes first comes to a wound he thinks it not so bad and dangerous as indeed it is upon the searching of it and all this while perhaps the patient is very mild and quiet and strugles not at all but when they are put to pain by searching of their wound then they are froward and strugle so saith God so many waies and means have I used to do them good judgments reproofs and exhortations and nothing doth them good but they grow worse and worse then the sinnes of Ephraim did break forth the sins of the Court they work out and the sins of Samaria which was the chief City shew themselves in Isa 7.9 The head of Ephraim is Samaria as if the wickedness of the Court should be complained of by some in the Country When I would have healed Israel the iniquity of Ephraim and Samaria did appear the Prophet looks upon Ephraim the wicked Court and Samaria the prophane City and sees death in the face of both the sin of Ephraim and Samariah it is in the head which speaks them in a dangerous condition Leuit. 13.44 they ad iniquity to iniquity which shews their perversness and he that is of a perverse spirit shall be dispised Prov. 12.8 Their wickednesses In the Original it is in the plural number When I would have healed Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the sin of Ephraim did break out and the wickedness of Samariah appeared In great Cities where there is such concourse of people Obs there is all manner of evils But now when was the time that God was about to heal these ten Tribes to what time doth this refer some interpret this to be the time when God went about to cure the evils and the abominations that were in Rehoboams time which was a very sad time Time of this Prophesie had he hearkened to the counsel of his wise grave Counsellers it had been well for him and his people but he giving credit to the counsel of his young green heads he indangered the very life of his Kingdom by it and when he would not hearken through the pride of his heart God rent the greatest part of the Kingdom from him and gave it to Jeroboam and now when there were such hopes of delivering them from these their oppressions Note then the iniquity of Ephraim did appear then did they oppress and crush up and healed presently and then they putrifie and are worse than ever But the Lord is the healer of his people and when he heals he doth it to purpose and many encouragements we have in Scripture to seek to God for healing the promise of God 1 Chron. 7.13.14 If my people which are called by my Name shall humble themselves and pray and seek my face and turn from the evil of their waies then will I hear from Heaven and forgive their sin and heal their land Mark the conexion of these words first seek to be forgiven and then healed if we should be healed before pardoned wo be to us we should then be undone Isa 57.16 17 18. verses The Lord will not contend for ever neither will he be angry for ever lest the spirit should fail before him For
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
cast him out that is eijce pirtilentem de consilio cast him out of your counsels let him have no part of advice with you Again The Septuagent translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one without understanding because scorners are foolish and silly men Prov. 21.11 When the scorner is punished the simple are made wise Thirdly they translate it pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because scorners are proud men Prov. 1.3 4. God resisteth the proud Prov. 21.24 Proud and haughty scorner is his name who dealeth in proud wrath Fourthly they turn it by untamed unpunished Prov. 19.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanton stripes are prepared for the backs of scorners Because they go unpunished they grow scorners Luther translates the word mockers and flowters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a word signifying evil men because scorners are ful of al kind of evils and interprets false teachers that delude the people and deprave the Scriptures and this kind of scorning by perverting the Scripture is the worst kind of scorning of all others it is most abominable Job 20.14 The meat in his bowels is turned to the gaul of Asps the word in such mens spirits as these are is turned into bitterness these scorners who were they the Nobles and the Princes the Officers in the Court these were the men which scorned at the people for going up to Jerusalem to worship what fools are these which will lose the Kings favor their places at Court their honors and preferments and all for a meer circumstance and a trifle as they thought and this was at the time of their feasts and jovialities when they might both harden the hearts of the King and people now he stretched forth his hand to them that is 1. He encouraged them and gave them his hand to kiss how unlike is this unto God of whom Job speaks that he will not give his hand to the wicked to malignants Again 2. Job 8 2◠to stretch forth his hand is to put forward any work or further designs on foot as Herod furthered their wicked designs of the high Priests and Scribes in persecuting Christ by countenancing them he stretched out his hand to scorners Acts 12.1 Scorners such as are the basest kind of people as fidlers common jerves c. as if he were a common companion for them he put off all Princely dignities and made himself an associate for the basest of men that could but any waies further his designs Obs 1 The first Note from hence may be this That such Courtiers which live sensually are for the most part great scorners Experience proves this Obs 2 Times of feasting are usually times of the greatest scorning and contemning all Religion then they think there is none live such brave lives as they do when they are throughly heated with wine then they have a flout and a scorn for every one then God himself is reproached by them his Saints had in disgrace Psal 35.16 With hypocritical mockers in feasts they gnashed upon me with their teeth There are many which carry things very fair in the eyes of the world who seem to be Christians yet when they come in place among scorners they have a scorn a flout and a private jeer these are odious in Gods sight Where is there more scorning and scoffing than in Princes Courts and great mens Tables If a Court Chaplain had but heard any thing of a Puritan or of a private meeting was it not their musick Thus they informed the King that they were none but a company of precise fools giddy headed people and the King he received this news with joy it made him merry and he gave them thanks for their pains Oh how far is this below a true Princely spirit Obs 3 That the right way of worship is by carnal hearts accounted a very slight thing and Gods people who stand for Gods Ordinances in their purity are looked upon as people who stand for incities and trifles Obs 4 It hath been the old way of the Devil to hinder reformation by raising up men of pestilent wits to scorn at Religion and this way the Devil prevails very much when he cannot prevail by persecution he gains much this way men that are of any spirit cannot endure scorning therefore we reade of mocking to be a cruel persecution in Heb. 11.36 And others had tryals of cruel mockings And Ishmaels mocking is said to be persecution In the primitive times they would set up an Asses Head and a book by it to shew that they professed to learn and yet were as simple as an Ass I have heard of a Scholer in Queens Colledg who professed he had rather suffer the torments of Hell than endure the comtempt and scorn of the puritans And this is the Devils old way but men will not be jeered out of their inheritance and God will scorn such scorners Prov. 3.34 That place is famous in Lament 3.62 63. The lips of them that rose up against me behold their rising up and their siting down I was their musick What then Render them a recompence according to their works give them sorrow of heart thy curse unto them Kings while their hearts are against Religion shall never want Obs 5 wits to further their designs in this It is a sad thing to that Kingdom when their Princes give their Obs 6 hands to scorners and to deny it to the people of God it was a happy and blessed time with that people in 2 Chron. 35.1 2 3. verses when the Prophets of God were encouraged by the King himself It follows VER 6. For they have made ready their hearts like an oven whiles they lie in wait their baker sleepeth all the night in the morning it burneth as a flaming fire THE meaning of these words is to set out the strength of Jeroboam and his Princes desires to set up false worship and their subtilty in taking opportunity and lying in wait to leaven the people The Notes are from the similitude The heat of their hearts was so violent that it did devour all that Obs 1 opposed it as fire devoures all cumbustable things so they devoured all kind of reason which was brought against them and their way what was spoken to them to contradict them in their worship it was like straw or wood in an oven they were so strongly set upon it they devoured all presently they tell in all companies such men have nothing to say for their way c. Therefore at any time when we come to men and see them wilfully bent upon their way it is to no purpose to speak to them but let them alone and let God but humble them upon their sick beds and then they will hearken No dealing with Bees in a hot day but at night there is Obs 2 As mens spirits are as hot as an oven in sin so Gods judgments which are prepared for such are as hot as an oven Malachy 4.1 God
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
upon the sin VER 14. And they have not cried unto me with their heart when they howled upon their beds they assemble themselves for corn and wine and they rebel against me AND they have not cried unto me The Seventy have it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Heart-prayer Their hearts have not cried to me Where we may see that it is not enough to cry with with the mouth except the heart cry as well as the mouth We reade of Moses who though he spake not a word that is expressed in the text yet it is said he prayed It is the working of the heart that is the heart of prayer Oratio est res ardua magni laboris est opus difficillimum ideo rarissimum Luther Therefore when Elijah prayed 't is said he prayed in praying Jam. 5.17 And by this we see the great difference there is in praying Heart-prayer pleaseth God A work-man which wants words to express himself yet may be able to perform his business very wel in Gods account so he that is able to express himself in fine language eloquent sentences and multitudes of words may yet not pray at all therefore when you pray look that your hearts go along with the duty otherwise your cries wil be but as their prayers here in the text which are called howlings and that in these four respects Prayers howlings why In regard of the hideousness of their crying unto God as the Heathens used to their Idols and so the Hebrew seems to carry it and to express something remarkable setting a letter more than ordinary to this word howling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter י is super added And thus the Heathen Indians at this day howl to their gods And in this manner were the cries of Israel looked at but as howlings They were howlings in regard of their distempered and unquiet spirits they were in their spirits very turbulent and unquiet in their lives and froward in their carriage in prayer Even thus it is with many in trouble of conscience they are very boisterous and make troublesom noises the shallowest waters makes the greatest noise but the deepest rivers run the stillest so those that have the deepest sence of sin and are kindly troubled for it are quiet still and submissive under Gods hand and certainly such a boisterousness of spirit under the sence of sin is not from the Spirit although there may be some legal terrors but when God hath subdued the heart to himself the heart will seek earnestly for mercy and yet in a quiet humble way They howled upon their beds in regard of their pain The bruit beasts in their pain and trouble will cry out and roar even thus did these men here the extremity of the misery they were in forced howling from them There are no men cry more out of judgments when they are executed than those that were least sensible of them when they were threatned Carnal hearts cry out altogether of the miserie of the times the judgment it is that troubles them more than the sin the procurer of them See this between Pharaoh and David Saul and David Saul cries he cries to Samuel saying I have sinned and done foolishly yet honor me I pray thee before the people David he confesseth his sin and accepts of the punishment of his iniquity Lord 't is I that have sinned as for these sheep what have they done Pharaoh he cries to Moses that he would pray to God to deliver him from the plagues that were upon him David he cries to God Lord take away the iniquity of thy servant If iniquity be done away judgment will soon be removed sin being the cause of all misery Howling to note that God regarded their cries no more than the howlings of beasts Amos 8.3 Amos 3.8 opened The songs of the Temple shall be howlings in that day as the prayers so the sacrifices of such how pleasing they are to God we find Isa 66.3 they are but as the cutting off a dogs neck and their cryes were but as the cries of that dog whose neck was cut off They in their pride were wont to speak contemptibly of God his waies and servants contemning them and God he contemns and scorns them their prayers and their sacrifices therefore that in Prov. 1.26 is verified here He will laugh at their destruction and mock when their fear cometh Oh how vile are wicked men in God eyes when they are in trouble and misery None so vile but we pity them and releeve them but for the infinite merciful pitiful God who is full of goodness and hath bowels of tender love and compassion for him to have them in derision and to jeer as we may so speak the cries of his creature Oh the consideration of this is most sad Oh vile is the sin which makes man thus odious And here we see what little use there is of wicked mens spirits they are of no use there is for them in the places where they live nothing that they can do Wicked men of no use thou canst easily sin and bring down judgments by thy sins but when they are come upon thee what wilt thou do perhaps thou wilt pray and cry to God God he abhors thy prayers thy cries are abomination unto him it is the Saints prayers that are so acceptable unto him the prayer of the upright is his delight Prov. 15.8 the least sigh which come◠from a godly heart is such a strong cry that it fills heaven and earth so that as I may speak with reverence God can hear nothing else but that because he both prepares their hearts to pray and prepares his ear to hear therefore we find in Scripture such expressions as these Psal 10.17 and Nehem. 1.7 the good man praies that Gods ear would be attentive and his eyes open that he might hear the prayers of his servant Psal 86.1 Bow down thine ear O Lord hear and help me for I am poor 1 Pet. 3.12 His ears are open to their prayers And Psal 86.6 God gives his ear to their prayers and attends to the voice of their supplication what doth all this hold forth unto us but this that the prayers of Saints are very delightful to him they are pleasant musick in his ears were there no other difference between the godly and the wicked than in their prayers it were sufficient to make men out of love with the waies of sin and joyn with the Saints in the waies of holiness the Saints they send up sweet breathings and God takes pleasure in them the wicked they howl and cry out and God rejects them They howl upon their beds Men in their prosperity go up and down uncontrowled in their wicked waies but when God confines them to their chambers annd their sick beds then they howl It follows They assemble themselves for corn and wine The old Latin Ruminabant not Comedebant like beasts they feed the Hebrew word that