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
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
secrets of mens hearts Page 367 Use 1 Then all Hypocrites must needs be Atheists ibid Use 2 Admire at the patience of God Page 368 Use 3 Pray to God to make known your own hearts to your selves ib. Obs 2 Gods eye upon our hearts and waies is a special means to humble us Page 369 Obs 3 God will deal with men according to their present waies Page 370 Use Here 's hope for repenting sinners Obs 4. Defiled worship exceedingly defiles the souls of people Page 372 Objection Doth the mixture of the wicked defile the worship of God Answer 1 The best Church in the world may have wicked men in it Page 272 Answer 2 The Sacrament is not defiled to the receivers for the presence of wicked men ibid Question How shall we distinguish mixture of Communion Answer 1 The Congregation is defiled if they do not use the power Christ hath given them Page 373 Answer 2 Particular persons are defiled when they neglect the duty belongs to them Page 374 Obs 5. A defiled Nation is neer unto ruin ibid VERS IV. Opened Page 376 Applyed to England Page 379 Obs 1. Apostates have seldom any inclination to turn to God Page 384 Obs 2. True repentance is not only to leave evil and do good but to turn unto God as our God Page 385 Obs 3. It is Gods just judgment to leave men to the Devil to be blinded when they forsake him and his truth Page 386 Obs 4. Impetuousness of spirit blinds the mind Page 388 Use When we come to examin truths let us look to our spirits Page 389 VERS V. Obs 1. Ignorance and pride usually goes together Page 390 Obs 2. Idolaters are proud men Page 391 1 They look upon Gods worship as a mean thing ibid 2 They put more upon the creature than God hath Page 392 3 They prescribe to God which way he shall be worshiped ibid 4 They honor their own waies because they are their own ibid Obs 3. The spirit of sin is casting down Page 397 Obs 4. Pride goes before a fall ibid 1 A proud man goes from God ibid 2 He goes against God ibid 3 He goes beyond God Page 398 4 He goes above God ibid Obs 5. It is a great aggravation for any one to think what misery he brings others into Page 399 Obs 6. It is no plea for any to say they follow the example of others Page 400 Obs 7. If Gods people comply with wicked men they must expect to fall with them in outward judgments ibid Use Why so many fall in these times Obs 8. The falling of the Saints with wickedmen is of special consideration Page 401 1 God would have us take notice how holy he is ibid 2 He would have none presume on former services Page 402 3 God is not engaged to any if they transgress ibid Use 1 God can be without men Page 403 Use 2 Admonition to wicked men ibid VERS VI. Obs 1. Those that depend upon duties are in a destraction when their duties prevail not Page 403 Obs 2. God contemneth the services of Hypocrites superstitious and Idolatrous persons Page 404 Obs 3. It is a sad thing when God will not own as his what we tender up to him ibid Obs 4. Idolatrous and superstitious people are abundant in their services Page 406 Obs 5. Idolatrus and superstitious people will spare no cost in their own waies Page 407 Obs 6. There is a time when vile and wicked men shall see a need of God ibid Obs 7. The vilest Idolaters that can be pretend to seek God as well as any Page 408 Use Take heed of such pretenders Page 409 Obs 8. Superstitious and Idolatrous men are most aboundant in their services in the time of affliction Page 409 Obs 9. Carnal professors think to make God amends for former failings by outward performances Page 410 Obs 10. If God be to be found any where he is to be found in his Ordinances ib. Obs 11. The end of all holy duties should be to find God in them Page 411 Obs 12. God will not alwaies be found when he is sought ib. 1. When men seek him in a superstitious way ibid 2. When we seek our selves rather than God ib. 3. When we do not seek God as a God ibid 4. When we seek him too late Page 412 Obs 13 God delights not in superstitious and formal professors ib. Obs 14. It is a sad thing when God withdraws from the creature when he seeks him in distress Page 413 1. God puts a dishonor upon him ibid 2. No creature can help us Page 414 3. Some great judgment must be expected ib. 4. No protection can be expected ib. 5. Conscience flies in ones face ib. 6. It is a fore-runner of his eternal withdrawing ib. Question Doth not God withdraw Himself from his Saints Answer 1. They retain good thoughts of him in his absence Page 415 Answer 2. He draweth their hearts after him to cry more earnestly ib. Answer 3. He leaveth some light behind him that they may see which way he is gone Page 416 Answer 4. His bowels yern towards them ibid Answer 5. Nothing will satisfie them till God come again ibid Answer 6. He doth not utterly forsake them ibid VERS VII Opened Page 417 Obs 1. When wicked men come to seek God God looks upon the wickedness of their hearts Page 419 Obs 2 The sins of such as are in covenant with God are sins of treachery Page 420 Applyed to our times ib. Obs 3 Parents have the charge of their children committed to them by God Page 424 Obs 4. Children are usually as their parents are and education is Page 426 Use 1 To such as are well educated ibid 2 To such as are ill educated ibid Obs 5. It is a dangerous thing for children to follow the example of their parents in wickedness Page 427 Use Children ought to examin their parents waies ibid Obs 6 When the succeeding generation is wicked there is little hope of such a people Page 428 Obs 7 God takes it exceeding ill at mens hands when they corrupt their young ones Page 429 Obs 8 God hath a set time to reckon with sinners Page 433 Obs 9. This set time is the time of their destruction ibid Obs 10. The more special the providence of God is in mercy the more severe are his judgments if provoked Page 434 Obs 11 A carnal man hath his portion in this world only ibid VERS VIII Obs 1. When a people is in danger of Gods wrath it is high time for them to awake Page 436 Obs 2. When danger is apprehended as present and real it takes the heart wast Page 438 Obs 3. Ministers of God must make the things they preach as real before the peoples eyes Page 439 Obs 4. Ministers if their ambassage of peace be slighted must denounce war Page 441 Obs 5. Gods displeasure of sin is the cause of war in a land ibid Obs 6. Superstitious places are in greatest distress
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
own waies And that will be the very torment of the damned in Hell that they shall cleerly see that all the evil that is upon them it is but their own waies simile As it is reported of some birds that lime is made out of their dung by which they are taken so out of the dung of mens sins doth God make his limetwigs to take them withal that is the judgment that comes upon them it is no other but their own waies they have procured this unto themselves And reward them for their deeds The word that is here translated deeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies Cogitationes studia their studies their thoughts as well as opera their works From whence there may be these two Notes First that God will call men to account Obs 1 for their thoughts the uncleanness of your thoughts the vanity of your thoughts the envy the malice of your thoughts Thoughts you must look to your thoughts they are not free before God that 's the first point Then that studied Obs 2 wickedness thoughtful wickedness is the worst wickedness when men shall plot wickedness in their thoughts that is the wickednesse that above all wickednesse God will come to visit And reward them There is a great elegancy in these words that in your English you pass over very lightly Reward them their doings We know that God will reward every one according to their doings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I say in the Original in the Hebrew it signifies Redire faciam I will make to return your doings that is the propriety and elegancy of the word I will make your doings return back upon you From whence there is this Note Obser Sin passeth away in the act of it with much sweetness but God will make it return back again in the guilt of it with much bitterness As Gideon said in Judg. 8.7 unto the men of Succoth When I return saith he I will tear your flesh with tâ—e thorns of the wilderness and with briars How many men and women have past over the act of their sins very pleasantly but within a month perhaps or a quarter of a yeer or it may be within a yeer or two or sometime seven yeers after God hath made their sin return upon them and it hath returned as Gideon did return upon the men of Succoth and hath torne them with briars and thorns that they have lien roaring in the anguish of spirit for the horror that hath been upon them for their sins You sinners that have not returned unto God in the way of repentance do you expect that all those pleasant delightful sins of yours will one day return upon you and that in a dreadful way And from the propriety of this word Redire faciam I will make to return I may give a hint of a meditation the other way too Surely the good works of the Saints shall return upon them return upon them with comfort and peace It may be you have some troublesom afflictions in the flesh in some works and services you are exercised in yet know they shall return with abundance of peace and joy Do not think that what you do for God shall be quite lost and that there is an end of it If you venture any thing of your estates for a good use in the cause of God as never since you were born nor since your forefathers were born that there was a more full opportunity to glorifie God than is at this day that which is called upon you to venture for the calling in of our brethren the Scots into the Nation Scots comming in it iâ— such a thing that hath so much in it such an opportunity of serving God that you never had nor never are like to have the like so long as you live For it is not the bringing in of so many men into the Kingdom but the engaging of a Kingdom for us and not only an engagement but the greatest testimony of the goodness of our cause before all the Nations that are about us for though now the Nations about us know not which part to take there having been such protestations on both sides but when they shall hear that such a Kingdom that heretofore did carry themselves so loyally though being here in England with an Armie yet went away in so much peace so that the King himself by proclamation declared they are his faithful and good Subjects when these I say that had such an opportunity in their hands yet have shewn themselves so loyal and so faithful shall now engage themselves on one side certainly this will be a mighty high witness before all the Nations about us and no question cannot but gain many amongst our selves Therefore I say it is the highest and largest and fullest opportunity for the service of God and good of your countrey as ever you or your forefathers had And though you have done some what and much already yet you never had such an opportunity as this is which you may bless God you are imploied in And do not think now that what you do is quite gone and lost Oh no the Lord will make it return you shall have a good return for it You that are Merchants are you not willing to venture your stock at Sea upon expectation of a good return you will venture the winds and waves and seas and venture your servants that may prove unfaithful You never ventured any thing in all your lives that you could have such assurance of a good return as what you venture in such a case as this is It is not adventured God will certainly make your good works to return as he wil make the doings of the wicked return upon them It follows Verse 10. For they shall eat and not have enough Some would carry these words They shall still grow worse and worse in eating the sin of my people and so would refer to the eating of the sin of the people in that sense you heard before that is they shall never think they have advantage enough from the sin of the people they desire the sin of the people for their own advantage wel they shal eat their sin in that respect but they shall never have enough they shall never be satisfied but still desire that people may sin more and more that they may have more advantage by their sacrifices But I rather take it thus more plainly according to the words They shall eat and not have enough howsoever they think to provide for themselves by that which they get in such a base sinful way yet they shall find no satisfaction unto themselves in iâ— they shall be deceived The truth is if they should find satisfaction it were a great matter seeing they shall come to answer for it after wards but they shall not only be judged for it afterwards but for the present they shall find no satisfaction in that that they promised unto themselves
spirit that carries them on But take heed the Spirit of Christ is joyned with much humility and holiness do not say you are carried with the Spirit of Christ and yet bitterness and pride is mixed with it but if there be humility and holiness then perhaps though you cannot answer every objection of every Sophister yet there is the Spirit of Christ in you that as wicked men have a byas upon their hearts that swaies their judgment so the godly have a byas upon their hearts the truth and love of God doth byas their hearts and carries them on with strength in the waies of God as the poor man Fox Act. Mon. the Martyr that said I cannot dispute for the truth but I can die for it There was such a spirit of love in him unto Jesus Christ that carried him on and made him savour and relish holy things though he could not dispute for them We are to pray unto God that he would satisfie us not only Use 3 in body and in soul but in spirit that that Impetus of spirit may be sanctified for great things depend upon that Impetus that force that activeness of our spirits almost all fell down under the dreadful authority of those commands then it was well with them but now you have got from under this you do not fear Gods word as you were wont to do you will not tremble at his commands as'you were wont now you run wilde and frisk about in your own waies Oh poor creature whither art thou gone thou art got from under the protection of the Lord. Verse 13. They sacrifice upon the tops of the mountains and burn incense upon the hills under Oaks and Poplars and Elms because the shadow thereof is good therefore your daughters shall commit whoredom and your spouses shall commit adultery In the former verse the Prophet in the Name of God had charged Israel for having the spirit of fornication and accused them for going a whoring from under their God And now shews to them wherein Obser and in what particular General accusations without particular specification will not prevail with stubborn hearts Observ Above all Idolaters must be convinced wherein they have committed Idolatry They will stand it out exceedingly if you charge them only with Idolatry in general of going a whoring from God except you demonstrate wherein It is so with many sinners Mal. 1.6 Ye have despised me and yet you say wherein have we despised thee verse 7. Ye offer polluted bread upon mine Altar and yet you say wherein have we polluted thee Stubborn hearts will stand it out with God a great while untill it be shewn in particular wherein they have done such and such evils And it is wisdom therefore for all Gods Ministers not to leave things in general Use for Ministers but if they would have their Ministry a convincing Ministry they must not only charge people that they are wicked and naught in general but they must instance Instancing preaching it is the most convincing preaching Now the Prophet doth instance in that kind of Idolatry that seems to have the most specious shew and fairest intention of any thing in the world and one would have thought that there should have been as little evil in that which he instanceth in as in any thing we can imagine Why what great matter is it they might say You accuse us for going a whoring from under our God what is the matter we offer sacrifice upon mountains we sacrifice under trees is that so great a matter It is sacrifice and you cannot say but we sacrifice to the true God we do not sacrifice to Idols why do we go a whoring from God then Nay the shew of this is very specious that they should sacrifice thus upon mountains and under trees in this they seem to be more devout than Judah was the people of Judah they sacrificed only in one place they sacrificed only in a Temple and did as it were confine and limit God to that place and they sacrificed only upon one Altar Now say they we think God worthy of a great deal more than so we think it is fit to sacrifice unto him every where in every place and especially upon mountains for it is to the high God that we sacrifice therefore we go to mountains to express the high esteem we have of God Papists Just as the Papists at this day they will have their Images in every place and their Crosses in every high way as they travail that by them they may be put in mind of God continually What a specious shew is this Yet the Lord by the Prophet chargeth them with going a whoring from under their God and he instanceth in this which they thought they had most plea for From whence we may note first Whatsoever seems to be most Obs 1 specious in our eyes yet if it be not according to the rule it may prove most abominable in the eyes of God And Secondly That for a thorough conviction of people in their sin Obs 2 Ministers should especially labour to present to them the foulness of those things that they think have least evil in them for Min. To come to people and to cry out of notorious wickedness that they themselves cannot but acknowledg to be notorious this will never so convince as thoroughly to humble but to come and close with them and to open the evil of their waies in those things that they bless themselves most in and shew how they make themselves abominable unto God even in those things that is the way to have our Ministry a convincing an humbling Ministry indeed Thus the Prophet doth you sacrifice upon the mountains and high places and under the shadow of every tree Hierom Hierom. upon this place hath this Note Israel saith be loveth high places for they have forsaken the high God and they love the shadow for they have left the substance It is thus with men ordinarily when they have left the high God forsaken him then they have somewhat or other that they set up high in their hearts they forsake the shadow of the wings of God and then they seek after vain shadows to be their protectour But to open this Scripture yet more cleerly to shew wherein their sin lay here that they sacrificed upon the mountains and hills and under trees For that we are to know that in former times before the Ark and the Tabernacle and the Temple was built it was lawful to sacrifice in any place and God approved of sacrificing in mountains and did direct Abraham to go and sacrifice his son upon a mountain upon Moriah Gen. 22.2 And we reade of Abrahams planting a grove when he called upon the name of God Gen. 21.33 So that the forefathers did sacrifice upon mountains and they planted groves and trees by the places where they sacrificed there was no hurt then in such things But afterward God
of God Use for Idolaters will crouch and bow and deny themselves in their ends for the promoting of their Idolatry There are many depths many subtilties in their waies their parts are imploied to the utmost to maintain their superstition And men that have strong parts and good wits what a glosse are they able to put upon the worst things in the world Men oâ— parts If there be any ability in any parts or strong wit that the Devil can assist them withal he shall be imploied in putting of glosses upon their false waies of worship and so they grow deep The Scripture telleth us of the depths of Satan Rev. 2.24 Satan in his instruments hath deep policies and doth go beyond many poor weak and simple people And sometime we have in Scripture exprest the devices of Satan 2 Cor. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonings of Satan And then the methods â—f the Devil Eph. 6.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deep policies of the Devil and in nothing more exercised than in the maintainance of the waies of false worship gravity There they appear with their gravity and profound learning seeming profound learning to countenance this their way of false worship This was just the way of Idolaters at these times they were grown profound in thiâ— their way First Obser That the hearts of Apostates are the most deeply rooted in wiâ—â—edness No men are so deeply rooted in wickedness as Apostates are The â—evolters are grown dâ—ep that iâ— are deeply rooâ—ed in this their way of wickedness and amongst oâ—her wickedness above all in the waies of superstiâ—ion and Idolatry Apostates if thâ—y grow superstitious and Idolâ—trous they are the most deâ—ply rooted in those waies yea and the most profound and subtil in them Hence you might observe in your own experiences the practices of our Prelates Applic Prelats of late they would chuse to themselves Chaplain to be their Agents such as had bin heretofore Puritans and so falling off and apostatizing from that strictness that they seemed to profess in former times they made account that these would be theiâ— choicest and best Agents of all men they thought their sittest men were such as did arise out of the asâ—e of a Puritan as they themselves were wont to express it they knew that such men as those that were formerly seemingly strict in their practice were best acquainted wherein the consciences of godly men were most tender and that they knew their waies and what would pinch their consciences most and therefore these were the fittest Agents for them Obs 2 Idolaters especially Apostates are profound and deep We had need therefore to beware of those that are superstitious Use 1 when they come with the greatest shew of arguments They are deeply rooted and can hardly be gotten off from Use 2 their superstitious waies we had need likewise be deeplie rooted in the truths of God or they certainlie will undermine us The Scripture telleth us that the Spirit of God searcheth the deâ—p things of God 1 Cor. 2.10 revealeth the mysterieâ— of Christ Those that have that Spirit of God Spirit of God that searcheth those deep thing of God they are the only men and women that are like to stand out againâ—t the deep policies of Idolaters mean gifted Beleevers And the truth is every godly man and woman though never so mean parted yet they are more profound than the greatest Scholer in the world that is wicked and superstitious for they have the Spirit of God that searcheth the deep things of God and this it is that keâ—ps their hearts from being taken with greatest profoundness of false worship Obs 3 Idâ—laters they are deep in their policies Use It should teach us then to lâ—bor to be wise in the worship of God Christian policy When we would maintain God in his worship it should teach us to learn to seek to out plot them they are full of their plots why should not the Spirit of God teach us wisdom as well as the spirit of Satan teacheth them Why should we not exercise our parts as strongly in the true worship of God as they theirs in the way of superstition and Idolatry But we see it ordinarily otherwise That the men of the wâ—rld are wiser in their generation than the children of light they are deeper in waieâ— of policie and so deceive such as are simple If you take them upon the first presenting of things the first shew of things they will seem to come with such colour of arguments as will certainly deceive you Therefore you should beg wisdom of God that you might not be deceived through the subtilty of â—atan through these men I find diverâ— of the Anciâ—nts have other intepretations of these wordâ— I will not spend further time in telling you what those are because I think already we have had the meaning of the holy Ghost in these words therefore we will pass on They are profound To make slaughter To make slaughter what doth God intend by these words By these he doth express their way of superstition and false worship He meaneth by their making Expos 1 slaughter their sacrifices unto their Idols and so by the sacrificeâ— which was the principal part of their false worship he mâ—aneth all their false worship they were deep in all their false worship naming the chief for the rest But why doth He call their Sacrifices making slaughter It is in way of reproach Reas All their sacrifices were no better than slaughter their Temple was no better than a shambles and their Priests no better than Butchers God will not give them the honour as to say they offered me sacrifice No but it is to make slaughter As if God should say I look upon all your sacrifices as no other than upon slaughter your Temple no otherwise than upon a butchers shambles and your Priests no otherwise than butchers Thus contemptibly doth God speâ—k of the sacrifices of those that chuse their own superstitious waies Isa 66.3 He that killeth an Ox is as if he slew a man saith God he that sacrificeth a Lamb as if he cut off a Dogs neâ—k he that offereth up an oblation as if he offered Swines bloâ—d and yet there God speaks of the sacrifices of Judah not of Israel Let the sacrifices be for the matter of them what God requireth and offered in the place that God hath appointed yet when men make their sacrifice their own rightâ—â—â—sness and think to put off God by them saith God I regaâ—d them no more tâ—â—n the cutting off of a dogs neck But these sacrifices of Israel had a twofold error in them First they were noâ— offâ—red in the place that God would have them Secondly they rested upon them likewise therefore God called these sacrif ceâ— no other than slaughter Obser Will-worship From thence the note is That whatsoever worship is tendred up to God if it be not his own worship or
then can that stubborn heart of thine stand out against them Let us not be troubled my brethren Use nor discouraged at the stoutness of Idolaters They have been alwaies stubborn and stout against the rebukes of God in his Word and therefore let us not think it much though they stand it out now against the evident truth of God and aginst the works of God that apparantly make against them Revel 16.9 They were tormented with the wrath of God but repented not to give Him glory Many men are ready to think that their cause is good because their spirits are so stout against all that appear against them and slighâ— them Let not us have higher thoughts of them because of this for it hath alwaie bâ—â— the course of Idolaters to stand out stoutly against all the rebukes of God in His Word and Works because the Lord haâ—h an intent to destroy them Observe Sin after â—ebukes is very sâ—â—ful It is too much 〈◊〉 stanâ— out agaiâ—st Gods commands Observ Sin after rebuke but to stand out against any intimation of God displeasure is a greater evil God expects that the heart of sinners should melâ— before him upon anâ— expression of his displeasure And it was the commendation of JOSIAH That when the LAW was read his â—earâ— melted And indeed an ingenious spirit is soon rebuked But when the heart of a sinner is got above all rebukes then it hardneth exceedingly and then it treasureth up wrath against the day of wrath We our selves cannot bear it in others to standout against our rebukes we cannot bear it in a child or in a servant if we rebuke a child or a servant and they care not for it and their spirits rise against it how do we hate such how do our spirits rise up against them Nay if we rebuke a dog and the dog cares not for it we cannot bear it How shall the Infinite God bear our slighting of his rebuke Use Oh let us charge this sin upon our spirits How often hath God rebuked me in his Word and in his Workâ— and yet the Lord knows this wretched and â—â—uâ—born heart of â—â—â—e hath stood out against it Certainly this standing out â—â—â—inâ—â— rebukes will lie heavy upon thy consciencâ— one daâ— Nothing will make sin mâ—re heavy upon thy conscience than this that I have sinned and that in my â—nâ— have stood out against the rebukes of God As in Pro 5.12 13. At the last when thy flesh and thy hoâ—y is coâ—sumeâ— tâ— u st 〈◊〉 mourn and say How have I hâ—ted instruc 〈◊〉 i 〈◊〉 n and my 〈◊〉 â—â—spised reproof The words are spoken of a gallant a brave â—oâ—ing gallant that bluâ—â—ereth it out in the world and carries all before him and cares for nothing that is said but when the hand of God is upon him and his flesh and body is consumed then he falls a lamenting his condition Oh how have I despised reproof and have not enclined mine ear to them that instructed me This is the aggravation of â—in indeed And that we may humble our souls for our standing out against Gods rebukes ad but this consideration to it That God hath such rebukes as will force us to yeild unto him in spight of our hearts If we stand out against His rebukes in hiâ— Word and lesser chastisements against his loving rebukes let us know that God hath furious rebukes so they are called in Ezek. 5.15 and 25.17 When thou comâ—st to the Word oâ— when thy parents or thy goveâ—nors or thy friend rebukes thee for thy sins God rebukeâ— thee in them and thâ—se are loving rebukes but thou thâ—t art a child oâ— a servant or any wicked and ungâ—dly man thou rejâ—ctest those â—â—buâ—â—s Know God hath furious rebukes for thee one day yea rebukes with flames of fire so they are called Esa 66.15 I have been a rebuker of them all This if you apply it to the Prophet for he must not be excluded he is meant here as well as God shews the Prophets impartiality And from thence the Note is That Prophets rebukes must not be like cobwebs to take small flies and to let the great ones go thorough Obser Prophets rebukes they must be impartial rebukes Oh how many Prophets have sharpned their rebukes against those that have been most conscientious and have sadned their hearts even out of their Pulpits but they let those that are loose go quiet away nay not only quiet but rejoycing When the hearts of the Saints have been sadned they have sharpned their rebukes against these but the looser of the parish or many times the great ones have gone away rejoycing Thus if you take the words actively I have been a rebuker of them all But if you take the words passively as some do that is thus They have rebuked the Prophet as if he should say 2. Passive they have been profound in their Idolatrous waies and I have been faithful in preaching to them and what hath been my recompence All of them have rebuked me All of them not only their Priests have rebuked me cryed out against me not only their chief and great men have rebuked me they indeed their Priests and their Magistrates would bitterly inveigh against me for pleading against their Idolatry But all the people have done it too I have been a rebuke to all the people they have all been bitter against me and sharpned their very tongues against me Oh say they here is one that likes not our way of worship he must have another kind of Religion he tells us that we must all go up to Jerusalem and worship there and nothing will serve turn but that Thus they scorned him and rebuked him and even flew in his very face From thence the Note is this It is a hard thing for a few men to stand out against a State or multitude in matters of Religion in matters of the worship of God Obser Opposition of a multitude If there be but some few unto whom God hath shewn another way and the generality go a different way Certainly those few are like to meet with hard measure and like to be a rebuke not only to Ministers but generally unto all the people they must expect to be under the rebukes of all sorts Thu it was with the Prophet and with al that went his way he was a rebuke unto them all VER 3. I know Ephraim and Israel is not hid from me c. I know Eprhraim This is Notitia judicialis non approbationis A knowledge to judge not a knowledge of approbation Exposit I knâ—w Ephraim that is I know all his shifts I know all his evasions all his cunning devices all his plots all his pretences all his base ends These may be hid from men but I know them they are not hid from me Mark first I know Ephraim and then I know Israel Ephraim First Ephraim By Ephraim as you have heard heretofore we are to understand
him but in all love and meekness and gentleness to deal with such an one and expect that God in due time will reveal himself unto him But now when any one cometh and will make profession that they desire to know the truths of God and what his mind is but when it appeareth that there is a spirit of opposition pride a vain glorious a vain spirit Oh this is it I say which is grievous is tedious in the eyes of God and of his Saints It follows VER 5. And the Pride of Israel doth testifie to his face MArk another connexion here As there is a connexion of a spirit of whoredom and not knowing God so there is a connection of not knowing God and of the pride of Israel A double connexioÌ„ of the Text. Obser Ignorance and pride companions They know not the Lord and the pride of Israel doth testifie to his face From whence the Note is this That Ignorance and Pride useth to go together There is no men so conceited of their knowledg as many ignorant men are For the truth is where there is knowledge there a man sees that he knows but little and he is able to discover his own ignorance but an ignorant man is not able to discover his own ignorance and therefore usually he is proud You shall have many men and women too that will pretend such abundance of knowledg and their hearts are puffed up because they have got some expressions more than others have as if they were somebody had some manifestations of things to them more than others have yet come and examin things at the bottom the truth is they are ignorant of the very principles of Religion 1 Tim. 6.4 1 Tim. 6.4 applied He is proud knowing nothing saith the text and yet he speaks of those that are full of vain questions and janglings about matters of Religion that will come with such objections and curiosities of questions yet the holy Ghost saith he is proud and knows nothing And certainly the man that is there spoken of is a man as much conceited of his knowledg as you can conceive a man to be as appears plainly in the text But now wisdom and humility Use from the contrary they likewise go together too Prov. 11.2 With the lowly is wisdom If the heart be brought under God put in a gracious humble lowly frame with the lowly there is wisdom the Lord delighteth to reveal himself to the humble The pride of Israel doth testifie to his face The Seventy they reade the words otherwise than you have them in your books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The injury and the wrong that Israel hath done unto God shall be brought down shall be humbled for I suppose their meaning in that translation iâ— this that whereas Israel by his wicked waies hath wronged God hath been injurious unto God he shall be humbled for it he shall be brought down and made to know what it is for him to wrong God so as he hath done And indeed those that do corrupt Gods worship they are the greatest wrongers of God in the world Obser they do the greatest injury unto God that can be But we may safely keep unto that which is translated in your books The English reading as more suitable to the Original than that of the Seventy and then the Note is this That Idolaters are proud men and Idolatry is a proud sin Obs Idâ—laters proud men For that is the scope of the Prophet here chiefly to rebuke them for their false worship though he speaks of other sins yet that is the main O the pride of Israel doth testifie to his face Israel they will have their own way of worship and forsake God O proud hearts that they have Idolatry is a proud sin In all disobedience against God there is much pride pride is not only in cloathes and in fine things but in disobedience against God there is the pride of the heart And as in all sin there is pride so in a more peculiar manner in the sin of Idolatry As First Idolaters in their way 1. The despising the true worship of God they look upon the true worship of God as a mean thing as a thing below them beneath them Oh their way of worship is the pompous brave and gallant way but for the true worship of God that is poor low and mean All your superstitious and Idolatrous people look thus upon the simplicity of the waies and worship of God 2. They put more on the creature than God hath put Places Secondly And then there is pride in it in this That a wretched worm should dare to presume to put more upon a creature than God hath ever done to put more upon places than God and nature hath ever done God hath made them thus and thus but I will put them higher than God hath done I will put an excellency a spiritual excellency a divine excellency upon them for so Idolaters take upon themselves to do and this is horrible pride 3. They prescribe God in worship Thirdly It is pride because they presume to prescribe God which way he shall be worshiped The worship of God is the dearest thing he hath in the world and for any creature to take upon him to prescribe which way he shall be worshiped this is the most notorious pride in the world 4. Honor their own because theirs Lastly Herein appeareth the pride of Idolatry that it honors what is a mans own because it is his own rather than what is Gods Do not you see it apparantly in all superstitious Idolatrous people As in that one thing of daies God hath set one day apart for the honoring of himself and for the celebrating both of the birth Lords day death resurrection and ascension of Jesus Christ and of the whol work of our redemption How is that day slighted neglected made nothing of But what a horrible wickedness is it accounted not to keep that which man setteth apart by himself Holy daies that day which is a mans own Men will set apart a day for the honor of Christ and Oh Christ will be quite forgotten if that day be forgotten and Christ is much dishonored if that day be not regarded I appeal unto you Who sets it apart whose is it Is it Gods or is it yours Gods Certainly if there were such a thing so acceptable unto God as men take it to be we should have some little hint somewhat in the book of God of such a thing We have the story of all the Acts of the Apostles what they did in several places and there is not the least mention of any such thing of their honoring Christ by setting a day apart for the celebration of his nativity We have the Epistles unto several Churches upon several occasions and we find no notice that they ever took of any such thing in any Church they established
contrary and this is the aspersion which is laid upon the godly at this very day that they rebel against authority Applic. this hath been the Devils old plot which in all ages he hath used to get advantages against the Saints this was Hamans argument that it was not for the Kings honor to suffer the Jews to live in his provinces Sanballet and Tobiah would not suffer the people of God to build the Temple why because they were factious people disobedient to authority So Paul himself was accused of sedition and the false Prophets tell the King that Amos was such a turbulent fellow that the Land would not bear his words he uttered Obser 8 That mens authority commanding us to do duty in a wrong manner is not sufficient for our warrant No evil may be committed upon pretence of the commands of authority Therefore the Papists blind obedience is too great a burden and bondage for man Use as man to bear then much more as Christians 't is not enough for children or servants to obey their parents or masters in things which are evil because they command it the wrath of God may break out upon us for obeying Princes and Governors in things which are evil If God command any thing we must look more at the quis Quis. than at the quid Quid. but in the commands of men we must look at the quid what 't is that is commanded more than the quis who commands the commands of men may be such that the best obedience is to disobey the Pope writing to Bernard requiring a thing of him which was unlawful The Pope to Bernard Bernard writes back again this answer I as a child do not obey and I obey in disobeying Gods authority is that which we must look at in all our actions Authority at the first was set up for the good of Common-wealths and not for their hurt therefore it was no wonder that so many in former times did deny obedience to the unlawful commands of Magistrates when the edge of justice was turned against them but now since authority is good joyning for God punishing sin and wickedness who obeys more than those who formerly were accounted disobedient to authority Applica therefore 't is a false reproach which is cast upon the professors of the Gospel that they are disobedient to Governors and contemn authority who are they which venture most in this cause in their estates liberties and lives is it not the people of God nay is not this used as an argument to godly Souldiers to be content in the want of their pay because they are the owners of this war 't is for Religion and liberty they stand for 't is conscience puts them on to shew themselves active for God and venture largely for his sake though they verily beleeve they shall never see a return of their cost let but Law and authority go on Gods side and then they will obey willingly It is true Authority against God must not be obeyed Object but suppose the command be in indifferent things I answer Answ That absolute indifferent things are not in the reach of the Magistrate he is to command that which in his conscience and according to Law he conceives to be for the good of the Common-wealth But in this case who must be judg Quest 'T is true the Magistrate is to be Judg Answ whether the thing be indifferent or no and accordingly are we to yeild obedience if it do not apparantly appear to the contrary But may not a man judg of his own actions 'T is true he may but with a twofold peril that if it be right and sincere to put it to the venture and if it prove to be light and false then to lie liable to the Magistrates censure now if the Magistrate should command any thing which you in conscience think is not right according to the rule you must disobey them observing but these cautions 1. With much suspicion and self-jealousie thinking that they may understand better than we 2. Pray and beg earnestly of God with much humility that he would discover the truth to you and not presently to disobey them but upon serious deliberation 3. Account it your affliction and trouble that you cannot agree with them and make it not matter of joy to you 4. If in some things you cannot obey them do it as secretly as you can make not a publick business of it to prevent scandal boast not of that which should be thy trouble and affliction 5. You must be very modest in your not yeilding to them not proud and self-conceited thinking your selves before them or better than they 6. You must have a high and reverend esteem and respect to them for their place-sake although they require that from you you cannot yeild unto 7. You must be careful to be so much the more obedient in other things if in some things you cannot yeild to them in other things that you can you should be the more obedient that so your Masters and Governors may see that it is not stoutness but conscience which you plead and this will mightily convince Masters and Governors 8. You must be so much the more conscientious in your walking with God in all things if in some things you plead conscience and be remiss in other things your Governers may justly say that 't is out of humor and fancy not out of conscience 9. If after all this the Magistrate shall in a legal way inflict punishment upon you you are to submit to it and patiently to bear it or else avoid the place Thus observing these Cautions you may with a good conscience disobey Magistrates of Governors in things which your conscience tels you are not according to truth And thus much of the Eighth Note Obser 9 The more willing any men are in sin the greater is the sin the more Will the greater Sin The more of the will there is in any thing if it be evil the worse it is if it be good the better it is Many men make this for their excuse in things done which are evil It was against their wilâ— but this doth not excuse for rather than they would suffer c. they chose this now where the will goes along with any thing if evil it is very evil indeed 1. Now the wil may be said to be in sin when a man doth those things which produce sin or sin follow upon it or omits that which would keep him from sin a drunkard perhaps doth not will to swear strike and abuse men yet being not himself doing of such things his wil may be said to be those sins because he did not shun those things which occasioned them 2. The will may be said to be in a sin when a man shall in two difficult things in which he must either sin or suffer rather chuse to sin than to suffer This people here were commanded by Jeroboam to worship
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
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
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
will not receive it And is not this in a great measure our condition at this time There is no Truth they are false in the trust committed to their charge Oh here is a controversie indeed that God may have against us Was there ever a time that either England or any other country knew when there was so much falsness in men in the trust committed to them All things in Israel at this time were come to that confusion that through the falsness of men any thing of the greatest consequence that might be was betrayed It is a sign of Gods fearful wrath upon our Nation that there is no truth in men when people are lest to the treachery and perfidiousness of others that such whom one would think one might be confident of their truth nay venture their lives upon it yea such as a long time before were trustie yea trustie to admiration yet at last when they think they may suffer their own ends are not so clear to attain to as at first they will betray all that trust that is committed to them and venture even their own undoing rather than endure further hazard in that way of trust Such cursed selvishness is there in the hearts of men that have not the grace and true fear of God to ballance their hearts they will even betray God himself and a whol Kingdom for their own private ends But what an unworthy thing is this for men to betray publick trust when so much mischief may come upon it meerly for their own ends It is as if a man should set an house on fire to roast an egg what are mens own particular ends in comparison of a Kingdom not so much as an egg in comparison of an house This was the complaint in Micah's time of Judah as well as of Israel here Micah was contemporary with Hosea Mic. 7.5 Trust not in a friend put ye no confidence in a guide keep the doors of thy mouth from her that lieth in thy b som A mans enemies ver 6. are the men of his own house But though there are many of them thus corrupt and there is no truth in them you cannot tell how to put any trust in them are there not some of them better Mark the 4. verse The best of them is a bryar the most upright is sharper than a thorn hedg In evil times you shall find those whom you most confide in to be so froward in some of their waies so perverse that if you go to them for shelter they will prick you even those men that you cry most up those whom you think to receive most from yet when evil times come their spirits will be so stirred that if you come to them for shelter you shall find them extream perverse And this indeed is the day of the perplexity of a Kingdom what shâ—ll we do in this case Mark the 7. verse Therefore will I look unto the Lord I will wait for the God of my salvation My God will hear me As if he should say If I look unto man I have little help there little comfort there the best of them is a bryar if I trust in men and look for any help from men I see what they will do verily every man is altogether vanity therefore our condition is very sad and miserable Lord what shall we do I will look to the Lord I will wait for the God of my salvation My God will hear me Men cannot save me God will hear me though they will not Observ Gods controversie with Covenant-breakers with those that betray their trust is very dreadful I will shew you an example or two out of the Scripture and out of History First that notable place in 2 Sam. 21. when there was a famin in the daies of David three yeers together David would know what the matter was God gave him this answer That t was for Saul and his bloody house because he slew the Gibeonites Because Saul would not keep that trust to the Gibeonites that was promised them God therefore brings a famin upon the whol Land for three yeers together And I beseech you mark the aggravation here of Gods displeasure against any that break trust first this promise was not made by Saul but by Sauls Progenitors and it was made above three hundred yeers before his time And then to whom was it made unto a Heathenish people to the Gibionites And this promise they got deceitfully they deceived Joshua and so got it by craft further it was a promise made them without asking counsel of God so the text saith Josh 9.14 Again this promise was against the mind of the congregation verse 18. All the congregation murmured against the Princes Again Saul when he slew the Gibeonites he did not do it out of a perfidious spirit but out of a good intent for so the text saith 2 Sam. 21.2 He slew them in his zeal to the children of Israel because he thought that the Gibeonites remaining amongst them would perhaps prove some hinderance to the good of Israel Further this work of God comes not upon Saul then when he broke the trust but upon his posterity afterward and that shews it to be greater wrath Lastly it comes so upon them as it will not be appeased till it hath their lives you may see then how God is set upon it to revenge promise-breakers Another example as notable as that is in Ezek. 17 15. when Zedekiah the King of Judah had made a Covenant with the King of Babylon and broke it he rebelled against him in sending his Ambassadours into Egypt that they might give him horses and much people Shall he prosper saith the Lord shall he escape that doth such things or shall he break the covenant and be delivered This covenant was made with a wicked man with a Tyrant and yet God calls it his Oath and his Covenant ver 18. And then with what an Emphasis doth God speak this He despised the Oath by breaking the Covenant when lo he had given his hand yea ver 16. God professeth it shall cost him his life Surely saith the Lo d in the place where the King dwelleth that made him King whâ—se Oath he despised aâ—d whose Covenant he brake even with him in the middest of Babylon shall he dye yea further God sweareth against him and that by his own life ver 19. Therefore thus saith the Lord God at I live surely mine Oath which he hath despised and my Covenant which he hath broken even it will I reâ—ompense upon his own head Then further God tels him that all the strength that he had got to him and all his policie and all his cunning devices should not help him ver 20. I will spread my net upon him and he shall be taken in my snare and I will bring him unto Babylon and will plead with him there for his trespass that he hath trespassed against me And lastly the wrath of God shall not