hearts did and their carkasses were torn in the midst of the streets and so it hath been with us And for all this his anger is not turned away but his hand is stretched out still And thus it is with us And the principal cause that is there given of such woful smiting it is as you may observe in the 20. and 23. verses the crossness of mens spirits in turning things quite contrary and cross to that which God would have them As thus They call evil good and good evil they put darkness for light and light for darkness bitter for sweet and sweet for bitter Justifying the wicked and taking away the righteousness of the righteous This is the cause of this smiting and never was there such perversness in the hearts of men to turn things quite cross to cry out of Truth for Falsehood to cry out of the Waies of Christ as the Waies of Sedition and the great troublers of the Kingdom to cry out of the Saints that are for peace as the great Stirrers up of the Kingdom and to justifie the wicked in many places What favor hath many Malignants and those that have most appeared in the Cause of God how are they discountenanced This is the Cause why God would smite them and why their Carkasses should be torn in the very streets The Lord hath smitten us this day as he did the people in 1 Kings 14. 15. The Lord shall smite Israel as a reed is shaken in the water and then it follows after he shall root them out of the good Land So it 's here Ephraim is smitten and his root dried up The Lord this day hath smote us as a reed is shaken to and fro that which men cried up at first they cry down again presently after and forward for a little while and then quite the other way again and wavering and unconstant in all their waies and know not indeed what they would have thus the Lord hath smote us yea the Lord hath smitten us so as he hath fetcht blood fetcht blood yea the Lord hath smitten us by those that should protect us and that 's a sore smiting to smite us by the hand of such as should protect us that threatning that is denounc'd in Zach. 11. 6. Oh how is it made good upon us this day saith the text there I will no more pity the inhabitatns of the Land saith the Lord but lo I will deliver the men every one into his neighbors hand and into the hand of his King and they shall smite the Land and out of their hand I will not deliver them It 's a very strange Scripture I know not the like in all the Book of God God threatens to smite this people and how Oh! this is a sore smiting I will deliver every one into his neighbors hand and they shall smite one another and I will deliver every one into the hand of his King Why is it so great an evil to be delivered into the hand of our neighbor and into the hand of our King truly at this time it seems it was Oh! the Lord smites us this day he smites us sorely by giving us up to smite one another We smite one another with the tongue in Jer. 18. 18. Come let us smite with the tongue say they When was there ever such smiting with the tongue as there is now yea even good men smite one another There was a time when the Prophet desir'd to be smitten by the Righteous in Psal 141. 5. Let the Righteous smite me saith the Prophet it shall be as Oyl to my head but now we may justly cry out to God Lord let not the righteous smite me the very smiting of the righteous is a sorer smiting this day than the smiting of enemies to smite with the tongue yea and worse too in Isa 58. 4. In the day of their fast they smite with the fist and smite with the pen that is a sorer smiting sometimes than smiting with the sword And smite with the sword too for Brother is against Brother and Father is against Child and Child against Father and this is a forerunner of Gods smiting the earth with a Curse in Malac. 4. 5 6. verses the very close of the old Testament there Eliah is prophesied to come and to turn the hearts of the Fathers to the Children and the hearts of the Children to the Fathers lest saith the text the Lord come and smite the earth with a Curse Oh! that Eliah might come among us otherwise What can be expected but the Lords smiting the Land with a most dreadful Curse When was Fathers against Children and Children against Fathers as now and that in matters of Controversie It was wont to be a Proverbial speech among the Jews when they had any knotty Controversie that they could not untie When Elias shall come then we shall come to know the meaning of this We may say this day well because we see what Controversies there are and what differences of this the other way judgment the Lord Christ whose forerunner Elias was to be he will come ere long and he will open all things to us the Messias will come again and tell us all and satisfie us in all our difficulties and put an end to all our desputes But for the present the Lord smites us not only by the sword but he smites us as he smote the men of Sodom with blindness and that Curse threatned in Deut. 28. 28. is even upon us The Lord saith the text there shall smite thee with madness and blindness and astonishment of heart and thou shalt grope at noon daies as the blind gropeth in darkness and thou shalt not prosper in thy waies and thou shalt be only oppressed and spoiled ever more and no man shall save thee Oh my Brethren how is this fulfilled at this day with what blindness and madness and astonishment are the people of the Land smote If it were not the smiting of God to smite men with blindness it 's impossible but they should see what should be done in such a time as this is and you are only oppressed Indeed now almost every man in the Kingdom cries of being oppressed and spoiled ever more We thought that when spoylers and oppressors were amongst us that we were safe and well when it was over Oh! but it is renewed again and then come the spoilers the second time and the third time spoyling ever more and this is the fruit of Gods smiting men with blindness and madness And yet who is it that returns to him that smites him But Lord seeing thou art a smiting Oh! that thou wouldest smite once more smite these rocks of ours these hearts of ours if thou wilt but smite there that might free us from other strokes that there might gush out tears of repentance smite there that we may every man
good we cast off mercy and protection we open a door to all kind of misery if we retain that which is good we retain God but when that which is good is cast off we lie exposed and naked to all kind of misery for God owns us not It follows VER 4. They have set up Kings but not by me they have made Princes and I knew it not HERE we have their Civil apostasie the other was a Moral apostasie They have set up their Kings but not by me Though all Government it is to hold on God yet we are to know that God had an especial hand in the Government of the people of the Jews It was as Lapide upon the place calls it a Spiritual and a kind of Divine Kingdom it was not meerly Civil the Government that God set over them was typical it was to typifie the Government of Christ And hence we are to take this Caution We may easily be led aside into many mistakes and errors if we argue thus That because the Kings of Israel and Judah did thus and thus therefore it is in the power of any King at these times to do so for certainly there was a mighty deal of difference between the Government then even the Government in that State and the Government now for State and Church was mixt together and the Government then it was typical it was to typifie the Kingdom of Jesus Christ therefore though God leaves People leaves States now to their Liberty to set up what Government may be best for them yet it was not permitted to the Jews they were to have only that Government that God should reveal from Heaven for their Civil State therefore when they would change the form of their Government first from Judges to Kings God said they had rejected him in casting off that They set up Kings but not by me Some think that this hath reference to the chusing of Kings at first because that they did it without Gods Warrant when they chose a King to themselves at first and so they have set up Kings but not by me But I rather think that this hath reference to Jeroboam and his successors they set up Jeroboam and his successors and not by God This you will say is very strange for it is cleer in Scripture that it was from God that Jeroboam should be King and that the ten Tribes should be rent from Solomons posterity for the punishment of Solomons sin it was prophesied of by Ahijah the Shilonite 1 King 11. 29 30 31. the Prophet came to Jeroboam and renâ— the Garment of Jeroboam in twelve pieces and said to him Take thee ten pieâ—es for thus saith the Lord the God of Israel Behold I will rent the Kingdom out of the hand of Solomon and will give ten Tribes to thee The Lord sent his Prophet to tell him expresly that he would rent ten Tribes from the house of Solomon to give them to him and yet here it is said That they have set up Kings but not by me Again in the 10. chap. and 15. ver Rehoboam hearkened not unto the people for the Cause was from the Lord that he might perform his saying which the Lord spake by Ahijah the Shilomite unto Jeroboam the Son of Nebat It was from the Lord that Rehoboam gave such a churlish answer was from the Lord that he was left to such a Tyrannical cruel spirit that the Lord might fulfil the word that he had spoken by Ahijah the Shilonite Abulensis thinks that the ten Tribes for the matter of the thing did no more than they might do and he gives this reason for saith he the people these Tribes were free Tribes but Rehoboam would bring them into slavery and he would reign over them as a Tyrant therefore saith he they might lawfully depart from him and leave him and make to themselves a new King and then he puts the Cause viz. for that a people or Common-wealth saith he they first gave the power to Kings and Princes but they did it upon certain conditions at first therefore as they first gave power unto them so saith he they may diminish it if they abuse it and Tyrannize over them for he hath this further expression the people did not absolutely give themselves to him when a people do chuse a chief Governor saith he they do not give themselves to them as a man gives to his friend a piece of money or a horse so as they give all out of their own possession and that he might do with them what he will but upon certain conditions thus and thus this Abulensis hath Now though I do not altogether approve of what he hath said because at least the case between People and Princes now is different from what it was then God chalenged a peculiar Prerogative over them for tendering their Government yet thus far in Divinity is true There is more reason that people should now have more power to cast off Tyranny than there was because now none comes to Government over others but by Agreement therefore if the Agreement and Law of the Country be that they shall be elect and not haereditary they are so if that the males shall only inherit he shall only inherit and so if the Law of the Country were for delivering themselves from tyranny so far certainly God allows it in His Word But now to answer the Case more cleerly They set up Kings but not by me though GOD had foretold that the ten Tribes should be rent away from the house of David and that Jeroboam should be set up yet they did not do this thing in a lawful way as they ought for they should have consulted with God about the time and manner of it when God would have it done it was not enough that God did fortell it should be done but when they did it they ought to have done it in a way of consulting with God and they ought to have been ordered by God for the way and manner of it and they did not do it in way of fulfilling the Prophesie for the people generally knew no such thing but meerly minding their own passions and lusts they look'd at no further though God did over-rule it to fulfil his own Counsels yet they aimed at no such thing Whence we have these useful Notes for our edification First That we may do the thing that God would have done and yet sin highly against God God would have Jeroboam set up but they only looking at the matter and did not observe Gods way God did reject them Secondly To do that which God would have done yet if we do not know that it is Gods mind we sin against God Though we do the thing that God would have done in His secret will yet we sin against God if we know it not to be His revealed will Now no action can be good but that which is done not
Zeph. 1. 7. The day of the Lord is at hand the Lord hath prepared a sacrifice he hath bid his guests And then it shall come to pass in the day of the Lords sacrifice that I will punish the Princes and the Kings Children c. He hath bid his guests so here 's the feast of God and the slaughter of great men are here the dishes as it were of sacrifice that God would have at this his feast the Executioners of Gods wrath are now his Priests to kill his sacrifices Soldiers and Executioners they are turned the Priests of God for to kill his sacrifice for this his feast Hence in Jer. 6. 4. Prepare ye War against her it is in the Original Sanctifie the War and in another Scripture those that were the executioners of Gods wrath were call'd Gods Sanctified ones And then further A day of Feasting is a day of Rejoycing this day of the execution of Gods wrath upon sinners especially great sinners that do escape mens hands it is a day of Rejoycing to God as in a day of Feast And this word that is translated Feast it signifies Dancing it is a day wherein the Lords heart doth as it were leap within him because of joy God rejoyces in the execution of his righteous judgments upon them therefore Gods wrath in Scripture is call'd Wine They shall drink of the Wine of his wrath the Lord at length when sinners continue impenitent is as much delighted in the execution of his Justice as men can be in drinking of Wine In Deut. 28. 63. As the Lord rejoyced over you to do you good so the Lord will rejoyce over you for evil And in Ezek. 5. 13. Thus shall mine anger be accomplished and I will cause my fury to rest upon them and I will be comforted It 's a very strange expression Oh! let us my Brethren take heed how we rejoyce in sin God may rejoyce in the execution of his Judgments upon us due to our sin Men have their daies in joy and mirth in sin and God hath his daies of joy and mirth in the execution of his wrath Oh! how sad is the condition of a creature when the infinite merciful God shall rejoyce in his ruin Surely then if God doth so rejoyce in the exceution of his wrath upon wicked men then the Saints also may rejoyce in Psal 58. 10. The righteous shall rejoyce when he seeth the vengeance he shall wash his feet in the blood of the wicked Taken from the custom of those Countries that were wont after their travels to wash their feet with cold water and that did refesh them so the blood of the wicked should be refreshment to the righteous Now this is not an insulting joy over them but rejoycing in the honor that God hath and in the good that doth come to the Church by the execution of such men both unto God and to his people So that it follows in Psal 58. 11. Verily there is a reward for the righteous verily there is a God that Judgeth in the earth The Saints may look upon wicked men when they see them executed and pitty them as men but they may rejoyce in this because they see such a spectacle before them as makes this Scripture to be good Verily there a reward for the righteous verily there is a God that judgeth in the earth And in Psal 52. 6. The Righteous shall see and fear and laugh Mark though he may rejoyce yet he must have fear mixed with it he shall see and fear and laugh And note that Scripture is spoken of a great Courtier of Doeg one that was a most desperate enemy to Gods people one that watch'd all the waies he could to do mischief and especially to do mischief to David and he was the man that came and stir'd up the King against David this 52. Psalm is made concerning this Doeg and a Prophesie of his destruction saith the Spirit of God The Righteous shall see and fear and laugh If a man can keep his heart spiritiual sanctifying Gods Name in the beholding such an object those that are eminent wicked men brought to execution he may Lawfully according to the mind of God feast his eyes in the beholding of it such a day is call'd the Feast of the Lord. And the Lord doth not use to feast himself but he calls his Saints to feast with him in Prov. 11. 10. When it goeth well with the righteous the City rejoyceth and when the wicked perish there is shouting And this is according to Gods mind it should be so And therefore Christians above all men should be far from a proud insulting even over these men but yet when God laies an object before them wherein they may see the answer of so many prayers and the fruit of the cries of so many thousands that were oppressed yea of so many thousand conscience oppressed ones that have cried against such a one if at the stroke of God they with hearts lift up to him shall give a shout that shall come up to the Heavens this pleases God and the holy Angels and it is musick fit for the day of the feast of the Lord thus the Saints may do in the day of the feasts of the Lord. Yea but saith the holy Ghost here by the Prophet But what will you do the Saints may do thus when God makes this his feast in the execution of such eminent wicked men he calls you to it to rejoyce and bless his Name he bids you look here and see is it not good waiting upon me the Saints may do so and bless God But what will YOV do in the day of the feast of the Lord What will wicked men do in that day what will become of all your jolity what will become of all your stoutness and wilfulness of all your pride of all your scorning of all your vain hopes when this solemn day comes and when the feast of the Lord comes In Isa 10. 3. we have a Scripture paralel to this What will you do in the day of visitation what will you do and to whom will you fly for help and where will you leave your glory Can you tell what in the world to do You can tell what to do now you have your wills and pride it and stout it out now but what will you do in the day of visitation when Gods solemn day and this feast comes Oh! what can they do but as the great and mighty men Revelations 6. they cry to the hills to fall upon them and to the mountains to cover them for the great day of the Lambs wrath is come Those that are the most bold and presumptuous in their sins when this day of the Lord comes they shall be in the most miserable perplexity not knowing what to do they know not how to bear that which is
give them a miscarrying womb and dry breasts But rather according to most Interpreters I think this expression is rather an expression of Commiseration that is foreseeing the lamentable condition that the ten Tribes should be in ere long the Prophet pities their condition and would fain come in and pray for them and he begins Give them O Lord saith the prophet and then he makes a stop as if he should say but O Lord what shall I say for them Give them but Lord I know not what to ask for them I am at a stand when I consider what they are what the many mercies they have had already what warnings they have had how hardened they are in their sin and how thy word is gone forth but Lord give them shall I say Lord give them deliverance give them peace give them prosperity still Lord I dare not that I cannot ask all means have been used for to bring them unto thee and yet they stand out against the Lord thou knowest they are deer to me they are of my flesh and I should be glad that they might be saved but thy glory is dearer to me then they are and therefore for that I cannot pray and therefore the Prophet praies Give them seeing all this misery must befal them what shall the enemies be let out upon them shall they and their children be made a prey to the Murderer Lord rather let no more be born of them rather let those children that otherwise should have been born and might have lived in their own Land Lord God 〈◊〉 them not be born rather than come to live to so great misery so he doth not pray for a miscarrying womb and dry breasts absolutely but compartively From whence the Notes are First That mens sins make many times Gods Ministers and his Saints at a point that they know not what to say in prayer Truly though there hath bee a mighty Spirit of prayer through Gods mercy in the Kingdom yet considering that since God hath come to shew himself willing to deliver us and Christ hath been coming even upon his white Hors in peace to take the Kingdom to himself since that time such a spirit of Malignity hath appeared against Christ and his Saints as ever was in the Kingdom it puts many of the Ministers and Saints of God to a non-plus in their prayers and straightens their very hearts in the day of their fasting when they are to seek God that the Lord would give forth mercy The Lord knows that the condition we are in is more unfit for mercy than we were at the very first day Thus a Nation thus particular people may put the Servants of God to a stand in their prayers and straighten their hearts Oh! were it that people had gone on in the imbracing of Reformation as they seem'd to do at the first Oh! how enlarged would the herrts of the Saints have been in prayer Oh Lord give England mercy give England deliverance And then a second Note is this That the fruitfulness or the barrenness of the womb it is from God Give them give them a miscarrying womb and dry breasts This is from God in Gen. 30. 2. when Rachel cried for children Give me children or else I die the text saith that Jacobs anger was kindled against Rachel and said Am I in Gods stead Paulus Phagius that learned man saith that the Hebrews have this speech that there are four keys that are in Gods hand that he gives not into the hand of any Angel 1. The Key of the Rain and that you have in Deut. 28. 12. The Lord shall open unto thee his good treasure the Heaven to give thee rain unto thy Land in his season 1. There 's the Key of Food in Ps 145. The eyes of all wait upon thee and thou givest them their meat in due season thou openest thine hand and satisfiest the desire of every living thing 3. There 's the Key of the Grave in Ezek. 37. 12. Behold Oh my people I will open your Graves and cause you to come up out of your Graves 4. And lastly The Key of the Womb and that is in Gen. 38. 22. These four Keys God keeps in his own hand and therefore Gods providence is to be observed in this and there ought to be a submission to his hand in it Thirdly Sin may bring such evil time upon a people as better those who live to such times had not been born or died before those times had come Give them a miscarrying womb and a dry breast if they should have children that should live to endure all the miseries of those times that are coming they had been better not to have been born or have died long before this time saith the Prophet We must take heed of wishing this upon every little affliction that doth befall us as it is the frowardness of many people even with God himself that if their children do but anger them to wish they had never been born or cold in the mouth many years ago I wish I had gone to your Grave Parents many times are ready to wish their children that they had never been born of them but this is frowardness against God himself and wickedness those that are so ready to wish their children had not been born they are the least sensible of the sin that doth cause the affliction upon which they do wish such a thing as that is Give them a miscarrying womb and dry breasts First There may be either such miserable slaughters as that Parents might even wish that they never had any Children Or Secondly They may live under such cruel tyranny for their souls and bodies Or thirdly They may be drawn from God by false Religion and so may be in a condition worse than if they had not been born Hence Parents to whom God denies children or takes them away they should quiet themselves in Gods dispose especially in such times as these are it may be God hath taken away your children to deliver them from greater evils as in the house of Jeroboam there was but one child that had any good in it and saith God That child shall die and gives the reason Because it had some good in it So that God takes away many that he hath the most love unto and lets others to live that he hath not so much love unto Yes some may say If I were sure that their souls were safe though God doth take them away if I were sure of their salvation then I would be content That 's true indeed If your children were saved what hurt is that to be taken away here and received to Heaven and there to live for ever with Christ not to sin or sorrow more but howsoever you may satisfie your selves in these three things First That they are under an indefinite promise though not an
down but their own Counsels So that they would bite their very fingers for what they did in their Protestation God hath been pleased to deal thus graciously for us to bring our enemies into snares by their own Counsels In Job 18. 7. 't is verified of many that their own Counsels have cast them down And Psal 9. toward the latter end The wicked is snared in the work of his OWN HANDS Higgajon Selah You have not those two words put together in all the Book of God besides That is Oh! 't is a thing to be meditated on very much the wicked is snar'd in the work of his own hands Oh! think of this consider of this Oh! the work of God in bringing men down by their own Counsells saith the text And just it may be so for men provoke God by their Counsels in Psalm 106. 43. Oh! the Lord looks upon the Counsels of men and is much provoked by them and therefore just it is with him to make their Counsels to be a snare so to them as that they should be ashamed of them at the last It concerns us therefore my Brethren to look to our Counsels what they are I 'le give you a few Rules about your Counsels that you may not be ashamed of them First Keep out from your Counsels those things that would hinder you 1. Be sure to keep out of your Counsels your false Principles be not acted in your Counsels by false Principles 2. Keep out of your Counsels wicked men take heed that they do not joyn with you in your Counsels in Job 21. 16. Their good is not in their hand the counsel of the wicked is far from me and so in Job 22. 18. Oh! keep out wicked men from your Counsels 3. Keep out your Own Ends take heed how they come in If any of a mans Ends come into his Counsels they wil warp then 4. Keep out of your Counsels Conceiptedness and Pride when you come to Counsel Oh take heed of a conceited spirit in leaning to your own understanding God doth use to blast such 5. Keep out of your Counsels flesh and blood I consulted not with flesh and blood saith Paul in the first Chap. to the Galatians I did not look unto carnal excellency but laid aside all carnal kind of excellency they would have advised me to this and this and I should never have done as I did if I had consulted with flesh and blood 6. Yea keep out of your Counsels Passion and frowardness In Job 5. 13. He taketh the wise in their own craftiness and the counsel of the froward is carried headlong If once you find in your Counsels your hearts begin to be hot rather break off take heed of such resolutions in your Counsels as are in a heat It 's a safe way for you if you would consult about business of Moment assoon as there begins to be a heat rather fall to prayer we had need of cool and quiet spirits when we are consulting As if you would weigh a thing exactly with Gold Scals as in Councels we should weigh things very exactly you would not weigh in the midst of a wind when mens passions begin to be up they weigh things as a man should weigh Gold abroad in the wind but you cannot weigh exactly Oh! take heed of passion in your Councels Divers other things there are that spoyl our Councels that we should be aware of And if we would have our Councels right then observe these further Rules in your Councels 1. Be sure to look up first to Jesus Christ that great Counsellor He is called in Isa 9. THE COVNSELLOR it 's he that is wonderful in Counsel God hath given a stile to his Son to be The Counsellor he is to be the Counsellor of thy Soul for thy Eternal Estate yea and to be thy Counsellor for all matters of Religion and the Worship of God look up to him And pray much If you would not have your Counsels miscarry pray much In Prov. 8. 14. Counsel is mine saith Wisdom It 's spoken of Christ It 's very observable that some note of the Counsel of Achitophel and the Counsel of Hushai The Counsel of Achitophel the truth is if we examine it it was the wiser Counsel of both and Absalom loved Achitophel exceedingly and his Counsel was ordinarily accounted as the Oracle of God yet at such a time because God had an intent to bring down his Counsel that was rejected and the Counsel of Hushai was imbrac'd and he did hear the prayer of David when he prayed Lord turn the Counsel of Achitophel into folly And let us pray much that God would be with our COUNSELLORS that there may be none there that may be like those that are spoken of in Ezek. 11. 2. These are they that give evil Counsel in the City and that likewise the Lord would sway Counsels and that men may yeeld to that that is the safest and the best Counsel to that that is best in the eyes of God Many times when a Company meet together there are som things that are darted in that are neglected by the Company whereas if God were with them to guide them that thing it may be would sway all their Counsels and pray much Guide me with thy Counsel and so bring me to glory Psalm 73. 24. Oh! especially in matters that concern our Souls and Religion we should pray much that God would guide us by his Counsel and so bring us to Glory 3. If you would have your Counsels right Let the fear of God be strong in your hearts when you come to counsel Oh! it 's a good thing when any are going to Counsel about matters of consequence that they would prepare their hearts before they go with the possession of the fear of the great God upon their hearts and then they will counsel well you have a notable Scripture for this in Ezra 10. 3. Come let us go to do according to the Counsel of my Lord and of those that tremble at the Commandement of our God It may be there are some that have deeper reaches than they have I but have they the fear of God in them there is hope that they are guided by the Lord and therefore let us do according to the Counsel of those that tremble at Gods Word Do you see a man whose heart is possess'd with the fear of God and his Word if his parts be but ordinary you may expect that God will be with him rather than with those that are bold and presumptuous and slight the Word of God 4. In your Counsels especially in matters of Religion be sure to look at the Word and think not thus In way of reason and prudence such a way were better and would conduce for peace As I remember Luther hath such an expression Reason is a
is excellent ib. Use 1. To shew the happiness of Beleevers ib. Use 2. To shew what a judgment it is to be cast out of the Church of God ib. Obs 3 Those that make Leagues with wicked men it is just with God they should be enthral'd in their abominations 161 Obs 4 When men are inwardly unclean God cares not for their outward cleanness ib. Obs 5 A great sin it is for the Saints to joyn with the World in evil worship 161 VERSE IV. Obs 1 Those that abuse their joy to lust it is just with God to take it from them 163 Obs 2 This makes the affliction bitter when the joy in Gods service is gone ib. Obs 3 It is a sad thing when a creature would seek to God and yet God rejects him 170 VERSE V. Opened 173 The perplexity of the wicked in the Lords day 1 All comforts are gone 177 2 God Himself fights against them ib. 3 Conscience terrifies them ib. 4 They know not whither to go for help ib. 5 The thoughts of God are terrible to them ib. 6 These miseries are but the beginning of sorrows ib. The Saints know what to do in a day of calamity 1 Bless God that ever they knew him 178 2 Exercise Faith in the Word 179 3 Sanctifie the Name of God in his Judgments ib. 4 Ease their souls by Prayer ib. 5 See beyond present evils ib. VERSE VI. Obs 1 Carnal hearts have alwaies some shifting thoughts how to provide for themselves 180 Obs 2 Carnal hearts will rather make any thing their refuge in affliction than God 18◠Obs 3 It is a great affliction to be forced to leave ones own Country and never return 183 VERSE VII Obs 1 God hath his set time for execution of Judgment 187 Obs 2 The apprehension of present evil terrifies the soul 188 Obs 3 Wicked men will not know till they feel ib. Obs 4 The knowledge men have of God in time of affliction is a working knowledge 189 Obs 5 In time of affliction men cry out that those are fools that seduced them ib. Obs 6 It is no excuse for men to be led aside by their Ministers 190 VERS VIII Obs 1 Many vile things are hid under glorious titles 191 Obs 2 When the Truth is cleer it is dangerous to seek the Opinions of others 192 Obs 3 No cause so ill but will be maintained by some learned 193 Obs 4 It is a great grief to those that have interest in God to see those that maintain that which is evil to pretend as much for God as any ib. Obs 5 You must have ground from Scripture before you submit to any thing in the Worship of God 195 Obs 6. Those that have interest in God rejoyce when they see faithful Ministers keep close to God 199 VERSE IX Obs 1 When superstition hath gotten deep root in the heart it is hardly got out 202 Vse to England ib. Obs 2 We may find wors usage from those that profess Religion than from those which profess it not 207 Use Take heed how you carry your selves towards your Brethren ib. Obs 3 God may behold those filthy who carry fair shews in Religion ib. Obs 4 For men to stand out impudently in wickedness committed is abominable in the eyes of God 208 Obs 5 To joyn with others to do so is wors ib. Applied to some of the Gentry and Nobility of this Kingdom ib. Obs 6 Such as do so may prosper a while 209 Obs 7 At last they shall all perish ib. Obs 8 The sins of the forefathers is an aggravation of the childrens sins ib. VERSE X. Obs 1 We should lay to heart Gods love to our fathers and seek to continue it to our selves 211 Obs 2 The greatness of Gods love is not enough to engage carnal hearts 214 Obs 3 There is no evil so shameful but a carnal heart wil forsake the glorious God to cleave to it 216 Obs 4 So to leave God and cleave to wickedness is abominable ib. Obs 5 It is usual for people to be of the Religion those are of whom they love 219 VERSE XI Obs 1 Multitude of children is a glory to a people 221 1 By them they are multiplied ib. 2 What excellency is in their children they look upon it as their own ib. 3 They have hope of continuation from generation to generation by them ib. Use Bring up your children in the fear of God ib. Obs 2 Godliness brings blessings swiftly and wickedness drives them away as fast 245 VERSE XII Obs 1 Many think all is well when they have escaped some judgement 246 Obs 2 It is a judgment to be deprived of children ib. Obs 3 It is God in the Creature that upholds it 248 VERSE XIII Expounded 253 Obs 1 God may depart from men or kingdoms in their greatest prosperity 255 Use Take heed when you are in your prosperity ib. Obs 2. God never shews so much respect to any but if they forsake him wrath follows 256 Obs 3 The curs of God goes forward from the Parents to the children 257 Obs 4 For the curse to follow from the parents to the children is an heavy curse 259 VERSE XIIII Obs 1. Mens sins oftentimes make Gods Ministers at a stand what to say in prayer 263 Obs 2 The fruitfulness or barrenness of the womb is from God ib. VERSE XV. Obs 1 Above all sins the sin of Idolatry makes a people hated of God 169 Obs 2 To take occasion to sin from Gods mercy is a thing which God hates 269 Obs 3 'T is a hateful thing to cast off the Government that God would have men under 271 Obs 4 Some sins provoke God to hatred 272 Obs 5. Sometimes God manifests his displeasure in the places where we sin ib. Obs 6 God cannot endure wickedness in his own house ib. Obs 7 Men in Authority think it a dishonor to be perswaded to alter their minds 276 Obs 8 Engagements work deeply in men when they are engaged in their honors ib. Obs 9 According to peoples interests so they are 277 Obs 10 Princes though they should be used with reverence yet they should not be flattered ib. Obs 11 When Princes successively are wicked there is little hope of good to that people 278 VERSE XVI Obs 1 God will not alwaies forbear sinners 278 Obs 2. If God leave Governors to revolt the people will be smitten 282 Obs 3 Compulsion of Authority doth not excuse sin 283 Obs 4. Tbe apprehension of Gods hand in smiting should humble the hearts of sinners 284 Obs 5 God hath his time to dry up the roots of sinners 285 VERSE XVII Obs 1. Let all the world forsake God a faithful soul will not 290 Obs 2 It is no presumption for a few to chalenge interest in God when the generality do not 291 Use Let thou be offended at the 〈◊〉 of those that keep the faith ib. Obs 3 It is a dreadful thing for wicked men to be declared against by the godly
his People under temptation 3. Thankfulness required in every condition 4. Grace for Grace or The overflowings of Christs fulness received by all Saints 5. The Spiritual actings of Faith through Natural Impossibilities 6. Evangelical Repentance 7. The Spiritual-Life and Inâ—being of Christ in all Beleevers 8. The Woman of Canaan 9. A Vindication of Ordinances under the Gospel 10. Grace and Love beyond Gifts 11. The Saints Hiding-place in time of Gods Anger 12. Christs Coming is at our Midnight D r Hill's Works VIZ. 1. The Beauty and Sweetness of an Olive Branch of Peace and Brotherly Accommodation budding 2. Truth and Love happily married in the Saints and in the Churches of Christ 3. The Spring of strengthning Grace in the Rock of Ages Christ Jesus 4. The strength of the Saints to make Jesus Christ their strength 5. The best and worst of Paul 6. Gods Eternal Preparations for his dying Saints M r J. Owens two Books 1. Stedfastness of Promises And the sinfulness of Staggering 2. The Death of Christ the Price he paid c. The Oath of Allegiance and the National Covenant proved to be Non-obliging c. by Sam. Eaton D r Sibbs on the Philippians The best and worst Magistrate by Obadiah Sedgwick Barrisf's Military Discipline Cum multis 〈◊〉 AN EXPOSITION Of the PROPHESY of HOSEA CHAP. VIII VERS 1. Set the Trumpet to thy mouth he shall come as an Eagle against the House of the LORD because they have transgressed my Covenant and trespassed against my Law THE Prophet still continues the Denunciation of Judgment against Israel with the Declaration and Aggravation of their sins Set the Trumpet to thy mouth Let there be a full and free and open manifestation of the sin and the danger of Israel The same commandement that we have here to the Prophet we have in the 58 of Isa at the beginning to the Prophet there Cry aloud spare not lift up thy voice like a Trumpet shew my people their transgression and the House of Jacob their sin Ministers must not only be Trumpeters of the Gospel Trumpeters of Mercy and Peace but Trumpeters of Judgment and of War they are set to give warning to people of danger and wo to them if they do not God will require the blood of people at their hands How ever peoples spirits may be against it against the free and bold work of the Ministry in denouncing Judgments yet the spirits of Gods Ministers must go on in their way Luther in his time for the freedom and boldness of his spirit inveighing against the sins of the times he was called the very Trumpet of Rebellion he enveighs against their sins and threatens Judgments and they exclaim against him they are as loud against him and trumpet out their exclamations against him calling of him the Trumpet of Rebellion and sedition If a Town be besieged by the enemy it is not the crying of children or women that must hinder the beating up of the Drums nor the roaring of the Canon God takes it exceeding ill at his Ministers hands to be mealy mouthed when his wrath is incensed and therefore he calls the Watchmen that did not give warning by an ignominious name DVMB DOGS that cannot bark in Isa 56. 10. I remember Pliny in his 29. Book 4. Chapter tells of the Dogs in Rome that were set to keep the Capitol because when the Gauls did scall the Capitol the Dogs being fed too full lay sleeping and did not give warning they therefore not only hanged them up but every yeer the Romans observed that time of the yeer and on that day hanged up certain Dogs in the City for exemplary Justice by way of crucifying of them alive upon an Elder tree and upon this ground it is thought that the Romans did so hate that kind of death of hanging upon a tree And therefore it was the more cursed death that Christ died to hang upon a tree It is that that God is exceedingly provoked against his Watchmen for if they give not warning Hosea had proclaimed war before this in the name of the Lord but he must do it again from whence the Note is further That Gods Ministers must not be weary of their work though they see little good come of it yea so far from being weary or discouraged as their spirits must rise up in their intentions strength and fervency of it Before Hosea's voice was the voice of a man but now it is the sound of a Trumpet Let wickedness stop her mouth but let the mouths of Gods Servants be opened yea let a Trumpet be set against their mouths in disclaiming against the wickedness of the times wherein they live Thirdly The denunciation of threatning in the Name of God it is a terrible sound if men be not afraid of this Trumpet and awakened by it there is a time that shall awaken them when a Trumpet I say shall awaken them and make them afraid when the Arch Angel shall blow his Trumpet those that are most awakned and fears the sound of this Trumpet shall have the most comfort when the Trumpet of the Arch Angel shall blow He shall come as an Eagle Luther upon the place thinks this Prophesie meant against Judah because of the naming of the House of the Lord as follows after And then this Eagle must be understood of Nebuchadnezzer who is called an Eagle in Ezek. 17. 3. and Jer. 48. 40. But rather I think it to be meant of the Assyrian for the Prophet here is prophesying against the ten Tribes and he seems to take away the two great confidences that they had whereby they hoped that they were not in so great danger The first was that they had made a league with Egypt which was nigh hand as for the Assyrian he was a great way off and there was not so much danger to be thought of the Assyrians Secondly As they imagined they had the house of the Lord with them and did worship the true God Now the Prophet takes away these two He shall come as an Eagle against the House of the Lord that is the Assyrian Salmanesser he is called an Eagle and because he was to come with an Army therefore an Eagle and it may be his Ensign might be an Eagle you know the parts of Armies are called Wings and so is compared to an Eagle to shew to them that their danger is not so far off as they imagin He shall come as an Eagle that is swiftly with a mighty force and vehemency and he shall have an Eagles spirit an Eagles eye the Eagle is quick sighted and the spirit of an Eagle is not easily daunted and yet it is observable that in the Law the Eagle was an unclean bird though the Eagle the King of Fowls and of a brave spirit yet he was unclean God would not have the Eagle offered in sacrifice but rather the Dove God many
times doth not regard Eagles spirits those that sore aloft and fly on high but he doth receive Dove-like spirits such as are of meek and quiet spirits But he shall come as an Eagle swiftly that is upon the prey before it is aware Men flatter themselves when danger is at any distance from them if it be not just upon them then think themselves safe but God can bring evil suddenly and iresistably upon them In Isa 5. 26. He will lift up an Ensign to the Nations from far and will hiss unto them from the end of the earth and behold they shall come with speed swiftly Gualter upon this place applies it to the Turks coming into some part of Germany they were come on a sudden from the uttermost part of Europe yea from Asia and so Spain and Secily and Italy God to punish the contempt of the Gospel brought them suddenly upon them Howsoever the Lord hath delivered us hitherto from forreign Nations we think our selves secure because God hath put work enough into their hands for the present the Danes French Spaniards but how easily is it for the Lord in an instant when there is no fear of them at all to bring them swiftly Secondly All the swiftness and fierceness and quick-sightedness and spirit of an enemy is from the Lord If an enemy be swift in his course and quick-sighted and fierce and hath a strong spirit we are to attribute this from the Lord. Thirdly Wicked men in satisfying their rage and malice they are as Eagles much more should we be in our service we should not be slow if they be to satiâ—fie their rage as Eagles we should imitate them in this to be much more so in the service of God But it follows He shall come as an Eagle against the House of the Lord. Interpreters differ much about this Against the House of the Lord because Hosea prophesied against the ten Tribes therefore Luther and divers others think that this clause must be meant against Judah as if God threatning Israel should say do not you think to escape for the enemy shall come as an Eagle even against the house of the Lord. But we need not strain it so for it may be meant against the ten Tribes notwithstanding this expression upon this ground because they called that place the Eminent place where one of their Calves were set up they call'd it Bethel the House of God and so ironically here the houses of their Idols may be called the House of the Lord because they chose those Houses and Places instead of the House of the Lord. He will come against the House of the Lord that is against that which you account so But I think that is not satisfactory but rather this the Church of Israel though very corrupt yet before their actual devorce is call'd the House of the Lord so that from thence then the note is That God doth not presently cast away a Church so as to unchurch it though they may be guilty of many hainous sins Great sins do not ipso facto do not un-church a Church therefore there should be much patience before any do decline from a Church by way of renouncing it It is a high expression of the priviledg of a Church that it is the House of the Lord wheresoever there is any true Church yea though it be very corrupt But you will say What do you mean by a true Church I take it for the present nothing but this Any company of Saints in body to set up what Ordinance of God they know that 's a Church wheresoever it is and here God dwels here God keeps house and it is good keeping house with God He is worse than an Infidel that provides not for his own house certainly God will provide for his own House Moses was faithful in al the House of God that is in all the Church of God What then though thou dwellest in a poor Cottage so be it thou beest a Member of the Church of God if God give thee this blessing to dwell in his own House you are well enough In Psal 26. 8. Lord I have loved the habitation of thy House and the place where thine Honor dwelleth The Church is not only Gods House but the House wherein the Honor of God dwelleth Princes may have some houses where they may retire to for a time but they have some principal Houses to shew their magnificence and glory and such a house is the Church of God unto the Lord all then that are in the Church especially Officers must behave themselves and be faithful in the Church as in the House of God He will come against the House of the Lord. Though we be Gods House yet the enemies may be suffered to come upon us it will not serve us if we transgress the Covenant Joab was pluck'd from the horns of the Altar and so may we be pluck'd even out of the House of God Gods own House is no security to sin and wickedness It follows Because they have transgressed my Covenant God loves to cleer his Justice and to shew what the cause of the evil is that comes upon us he would have it cleerly charged upon our selves that we may not put it off to Gods Decree that we are predestinated to such and such evils but the Lord hath his time to charge all the evils that comes upon sinners upon themselves Thy destruction is of thy self the bond that is between God and his Church it is his Covenant and all the good or evil of a Church depends upon the Covenant and therefore it was the way alwaies of the people of God when they were far declined from God to return unto him by way of renewing Covenant in Psal 25. 10. All the paths of the Lord are mercy and truth to them that keep his Covenant and especially all our good now depends upon the Covenant more than formerly the good of the people of the Jews did because the Lord hath sealed the Covenant now with the blood of Jesus Christ actually which was not so then But for this expression we had it formerly and somewhat was spoken about the opening of the Covenant of the Jews and what kind of Covenant it was but yet not then fully opened and as then I said so still I look at it as a Point that will require a particular Exercise of its self And trespassed against my Law Saith Calvin upon the place further to covince them to shew that it was not through ignorance that they did transgress they could not say Lord what is thy Covenant for saith God I did make it known cleerly in my Law they had it plainly set out in my Law The Heathen can know the mind of God no otherwise but only by looking into the book of the Creature and there the mind of God is written but very darkly they can
which the Lord brought His People into by a strong hand and outstretched arm Many Scriptures you have for that as Ezek. 20. 6. c. Fifthly It was a Land divided by Lot and so the Lords Land not only all the Land but every piece in it and the possession that any man had it was ordered by God himself by Lot Sixthly It was a Land wherein God dwelt himself a Land that God call'd his own rest Here will I rest for ever Psal 132. and God sware unto them that hardened their hearts in the wilderness that they should not enter into his Rest that is that they should not enter into the Land of Canaâ—n It was the Land wherein there was the Ordinances of God and the Worship of God and his Honor dwelt there and so it had a peculiar blessing upon it above all the Land that was upon the face of the earth Seventhly It was a Land over which Gods eye was in a more special manner there 's a most excellent Scripture for that in Deut. 11. 12. A Land which the Lord thy God â—areth for the eyes of the Lord thy God are alwaies upon it from the beginning of the yeer even to the end thereof Yea further This Land it was a Typical Land of the Church and a Typical Land of Heaven for so the Apopostle speaking of that place in the Psalms That he swore in his wrath that they should not enter in his Rest The Apostle in Heb. 3. 7. seems to apply it unto the Rest of the Church of Heaven and in 1 Chron. 16. 15. Be ye mindful alwaies of his Covenant the word which he commanded to a thousand generations even of the Covenant which he made with Abraham and of his Oath unto Isaac and hath confirmed the same to Jacob for a Law and to Israel for an everlasting Covenant saying Vnto thee wil I give the land of Canaan the lot of your inheritance Mark that he would give unto them the Land of Canaan This must be remembred to a thousand generations and it must be a Law to Israel afterwards Certainly this notes that God aim'd at more by the Land of Canaan than meerly to possess them of so much ground Further Yet there are divers Titles that are given to this Land it is called an Holy Land in Zach. 2. 12. and it is called a good Land in Numb 14. 7. that which is translated in your books exceeding good is very very good it 's a pleasant Land in Ezek. 7. ult a garden of Eden in Joel 2. 3. a glorious Land in Dan. 11. 16. 41. verses and the glory of all Lands Ezek. 20. 15. and a goodly heritage Jer. 3. 19. Now saith my text They shall not abide in the Lords Land Now from all these Titles we are not only to take notice of this That it should be a great Judgment of God to drive them out of such a good Land And observe It is a great judgment of God for God through the sins of a people to drive them out of a good Land Truly some times I suppose when you travel abroad where there are fair prospects you cannot but have such a meditation Oh! how vile are the sins of this Land that should provoke God to cast us out of such a good Land as this is And most of the Titles though not all they may be given to our Land that was given to the Land of Canaan and certainly if God should proceed in his wrath to cast us out it would be a heavy judgment to consider of They laid the pleasant Land desolate Howsoever wicked men may cry out of Gods servants that they are the cause of the trouble of the Land yet certainly it is the wicked and ungodly that are false in the Worship of God they are wicked men that lay the Land desolate Also we might here observe that To be cast out of those mercies that God by an extraordinary providence hath brought to us is a sore and a grievous evil But now the main end that I name all these Epithites it is this To shew unto you the Excellency of the state of the Church of God The Rest of Canaan was a type of the Rest that God hath in his Church and all those that are Members of the true Church of God they have a share in it to rejoyce in to enjoy God in his Ordinances it is to enjoy that which is typified by all this Thou who art a Beleever hast a good Land the Garden of Eden a glorious Land and that Land which is the glory of all Lands there are abundance of excellent priviledges that do belong to the Church of God and as it is a jugment to be cast out of such a Land as this was so it sets out the great judgment to be cast out from the Church of God or for God to deny to give unto us the blessâ—â—g of his Church you know what a great affliction it was to Moses to think that he should not come into that good Land Oh! how did he pray to God that he might come into Canaan Certainly it is that which we should pray for that we might live to come into Canaan that God is a bringing his People into now let us not murmur as they did in the Wilderness and their carcasses did fall in it but let us go on and be as Caleb and Joshua of another spirit and not fear our Adversaries but go on in Gods way and the Lord will bring us into the good Land it 's true we have deserved to be cut off in the wilderness but certainly God hath a Canaan for his People a Canaan yet to come for his People the Lord hath great things to do for his Church and there are many expressions upon which some think that God even will make use of this Canaan yet for to be the place of his chief Majestie and glory that shall appear in this world but however that be yet the Lord hath a Canaan for his people that we may confide in It follows But they shall Return to Egypt and they shall eat unclean things in Assyria For the returning to that we have had before But besides that they shall be brought to that poverty and misery to eat unclean poluted bread whereas before they had abundance Peter would eat nothing that was unclean till God warned him but the Assyrians would bring them unclean meat and bid them eat they would say We cannot this is against our Religion and against our Consciences Your Consciences what do we care for them eat it or starve so they were forced to eat Whence observe That it is a great misery to be brought under those men that will have no care no regard of the consciences of men But that which is especially aimed at here God would take away all notes of distinction between them and the Heathen this was a means to keep
of God When a man is crying for an Alms but for a piece of bread to be rejected is something but when a man is crying for his soul then to be rejected and by God himself this is more grievous Secondly The bread for their soul that is The bread they have to maintain their lives withal if they would offer that to the Lord it should not come into the house of the Lord to be accepted for by bread for their souls may be meant the bread that they have to maintain their lives for so we find the Scripture cals the soul the life of a man in Mat. 6. 24. Is not the life more worth than meat the words in the original are Is not the Soul of man It is here the bread for the soul that is the very bread that they have to maintain their lives their necessary bread that they have to live on although they should be willing to offer that to the Lord it shall not come unto him Now this is as if the Prophet should say to them Now you cannot be brought to them to offer your superfluity to God but your condition shall be such as if you would offer the necessary bread you have to preserve your lives if you would offer that to God God will not accept of it As if a man were so poor that he were ready to starve and yet for all that such a man would say Wel though I starve yet I wil offer this I have to live on and I would offer this to God rather than have it my self now you would think this should be an argument of a great deal of devotion But the case shall be now that though you would seek God with such earnestness yet the heart of God shall be so hardened against you as they will not be accepted Those who in time of prosperity are loth to deny their ease and loth to lay out any thing of their superfluity for God but time may come that though they should be willing to bite off their very nails and pluck out their eyes and tear their very flesh in indignation for their sin in respect unto God any way yet this God shall not vouchsafe to have regard unto Therefore this learn by it to seek God while he may be found and not to stand upon your own terms with God in the day of your prosperity and to say I cannot spare this and that for him but if we deny God now what is his due though we would give to him hereafter that that our lives lay upon yet it shall not be accepted 3. Bread for their souls that is they shall have no more bread than will serve for their very life from hand to mouth they shall have nothing to bring to the House of the Lord they shall be so put to it when they are in captivity they shall be kept so strictly as to have nothing but bread and water nothing but from hand to mouth they shall be far enough from having any thing to offer to the Lord to be accepted of him if they should think of bringing any thing to the House of the Lord alas what have they nothing but a little bread for their soul From whence the Note is this To have no estate to offer to God in his service in the waies of his publick worship is a great affliction It follows VER 5. What will ye do in the solemn day and in the day of the feast of the Lord NOW they shall remember their solemn daies their feasts and see themselves cut off from any further enjoying of them it must needs be a great sadning unto their spirits to think what daies once they had Oh what solemn times and feasts that they did keep to God for any to sit down in times of affliction and say I remember what daies of joy in the service of God I once had but now they are gone Oh! the daies that I was wont to have how sweet were they but all is now past and we must sit down in sorrow and affliction There was a time saith God by the Prophet that you would not suffer any to go up to the feast but now you shall be far enough from Jerusalem or any other place of Worship and the very remembrance of those solemn daies shall be grievous to you Oh! what will you do in those solemn daies Those solemn daies were daies of joy in Numb 10. 10. Thus I think some carry it they make those feasts to be the feasts that they should have gone up to Jerusalem in but I take not this to be the scope of the holy Ghost here but rather thus by the solemn Daies and Feasts of the Lord is here meant the solemn day of Gods wrath and vengeance upon them now for the making out of that I shall shew first that in Scripture the day of Gods wrath is call'd the solemn day and the day of Gods feast is the day of his wrath a day wherein God feasts First The solemn day it is the day of Gods wrath in Lament 2. 22. Thou hast call'd as in a solemn day my terrors round about so that in the day of the Lords Anger none escaped So that the solemn day is the day of the Lords anger there And Secondly The day of Gods Feast that time when God doth execute his wrath upon wicked men is the day of a feast to God In Revel 19. 17 18. verses besides other texts An Angel cried with a loud voice to all the fowls that fly in the Heavens Come and gather your selves together to the supper of the great God that ye may eat the flesh of Kings and the flesh of Captains and the flesh of Mighty men and the flesh of Horses and of them that sit on them and the flesh of all men both free and bond both smal and great it is the day of the Lords feast Now 't is a solemn day a day of the execution of Gods wrath because now God executes wrath publickly and brings much wrath together Thou hast call'd as in a solemn day my terrors round about You know that in the day of a petty Sessions there may be some justice done but more privatly But in a day of solemn Assizes when there is a full Goal delivery then judgment is done publickly so God executes justice sometimes upon men particularly but God hath his solemn day to execute his judgments publickly before all and then the Lord feasts The day of execution of Gods wrath upon wicked men is a day of feast upon this ground First Because the day of their feasts were daies of slaying sacrifices so they should now be slain and God would account even their bodies that were slain to be as sacrifices for this great feast of his In Isa 34. 6. The Lord hath a sacrifice in Bozrah and a great slaughter in the Land of Idumea And in
otherwise that 's the very reason that God will punish the sins of the forefathers upon the children because their fathers did worship God in a false way and they will do so too And then another Note is this That as this is a heavy fruit of Gods Curse upon a people for the Parents sins for God Curse to follow to the children so this is a special fruit of Gods Curse upon children That they shall be brought forth to the Murderers In times of War if you make not your peace with God it 's just with God that things should be ordered so that your children should be brought forth to the Murderers Oh! you tender hearted Mothers who are loth that the wind should blow upon your children look upon them and pity them how can you endure to see their blood gush out how can you endure to see your little ones sprawling in the streets or upon the pikes of the Soldiers If your hearts cannot endure this seek to make your peace with God to deliver your selves and your children from this curse that hath befallen many We know not what these wars may bring forth what they have done in Ireland we have heard much of how the Parents have lookt upon their children brought forth to the Murderers and though it 's true in many Cities and places where the Enemy hath come they have not generally at least broke forth to such abominable cruelties as this is but who knows what a Summer or two may bring forth for certainly where War continues it drives on with more and more rage You will say then Oh! let us make peace upon any terms No let it rather be your care to make your peace with God that 's your way to deliver your cildren from being brought forth to the Murderers for if it be a false peace it may be but a further way to bring forth your children to the Murderers It is an extream sad Curse of God in this especially when it shall come before their very Parents sight for so the Prophet speaks as if they should be brought forth even before them Many of the Heathens have very Pathetical expressions about the sad condition of Parents when their children are slain before their eyes as that of Priamus Son Polites that was slain by Pyrrhus he cries to his gods Oh! if there be any thing in Heaven that doth take care of such things come and revenge this saith he when as Pyrrhus slew his Son before his eyes Thou hast before the very face of the Father even sprinkled the blood of the child upon his face he was not able to bear it though he saw himself ready to die next but cries to the very Heavens to revenge it And that was a very sad story of the Emperor Mauritius that his Sons and Wife and Daughters were brought before his eyes and slain before him This is the woful evil that falls upon Kingdoms And if your children did but understand this very text that now I am opening they would even look upon you and cry with tears in their eyes Oh Father Oh Mother Repent repent and seek God for your selves and for us Oh! repent and make up your peace with God that we may not be brought forth to the Murderers Oh! but if this be so great an evil for Parents to have their children to be brought forth to the Murderers here how great an evil then is it for Parents to bring forth children to be fewel for Gods wrath for all eternity to be the firebrands for Gods wrath to burn upon milions of years to all eternity You then that are Parents and have children look upon them and have such thoughts as these that may break your hearts Oh! what a sad thing would it be that such a babe that came out of my womb should be a fire-brand for Gods wrath to burn upon to all eternity Oh! how had I need pray and bring up my children in the fear of God lest I should be such an unhappy Father that out of my loyns should not only bring forth a child to the Murderers but for the Devils in Hell But let not this discourage you that are godly to venture your children in lawful Wars for when you shall labor to make up your peace with God in such a cause if you be willing to sacrifice your children to God if thy child should be brought forth even to death yet he is but brought forth even to Martyrdom rather than to the Murderers Thou shouldest rather rejoyce that thou hast a child to bring forth in such a Cause then to be overprest with sorrow that the life of thy child hath been taken away with the Murderers some of your children though with the loss of their own lives yet they have been a means to keep you and us all from the hand of the Murderer to keep the City and the Kingdom from being over-run with Tyranny Idolatry and all kind of Prophanness and it may be worth the lives of your children that good that hath been done Revel 12. 11. And they overcame by the blood of the Lamb and by the Word of their Testimony and they loved not their lives unto the death Therefore rejoyce ye Heavens and ye that dwell in them They loved not their lives unto the death therefore rejoyce ye Heavens and them that dwell therein When parents shall be willing to give up their children in the Cause of God even children shall be willing to sacrifice themselves in Gods Cause I say having made up their peace with God then when they love not their lives unto the death there shall be joy in Heaven and they shall overcome in dying even as Jesus Christ did I remember I have read of Zenophon when he was sacrificing to their Idol gods he wore a Crown upon his head and there came news to him that his child was dead he presently pulls his Crown from off his head in token of sorrow but then asking how he died answer was made That he died in the Wars Then he calls for his Crown again So perhaps some of you have lost your Children nature cannot but work yea but then ask how they lost their lives they lost their lives valiantly in a work that did as much concern the glory of God as ever any War did and seeing they died so rather bless God than be so sorrowful that they fell into the hand of Murderers It follows VER 14. Give them O Lord what wilt thou give Give them a miscarrying womb and dry breasts THIS follows upon this that they shall be brought forth to the Murderers hand Then Lord give them what wilt thou give them Give them a miscarrying womb and dry breast Some think this was an Imprecation by a spirit of Prophesie as if the holy Prophet had his heart fill'd with the wrath of God Give them Lord what wilt thou
you should come into the very place where your children have been murdered or wives ravished would not you have your hearts rise with indignation in this place was my child murdered in this place was my child ravished so saith God every time he looks upon Gilgal Oh! here was this wickedness committed there I hated them Hence it is that many guilty consciences dare not go into the place where they have committed sin There I hated them It follows I will drive them out of my house They shall remain no longer in a Church-State they shall remain no longer so to be in my House Those who under the colour of being under the Church of God yet live in the waies of wickedness God will unchurch them even in regard of the outward appearance of a Church Estate I 'le drive them out of my House It 's a dreadful expression this for a father to take his child or servant and drive them out of his house notes great indignation to be driven out of Gods House is a sore evil that makes all other evils indeed to be evil as abiding in Gods House is a great blessing and recompences the want of many outward blessings If any of you that have been servants to great men and should be driven out of their houses and especially for your conscience yet if God takes you into his House you are well enough and for that you have a famous Scripture in Psal 52. 8. But I saith David am like a green Olive tree in the House of God I trust in the mercy of God for ever and ever Upon what occasion was this Psalm pen'd It was when David was driven out of the house of Saul by the occasion of Doeg there was a Doeg that did exasperate Saul against him and David was driven from his house so he dared not come into it but what comfort had David But I am like a green Olive tree in the House of God though I cannot be in Sauls house and enjoy the priviledges of his house yet blessed be God that I may be in His House and there thrive and prosper as a green Olive tree I will drive them out of my house God cannot endure wickedness in his house neither should we God accounts it his dishonor to have wickedness and wicked men in his house and so should we as in the Church ungodly men should be driven out of the house of God we must not make Gods house an Hogs-sty an unclean place for all Swine to come in but they should be driven out as Christ drave out the Buyers and Sellers out of the Temple yea and so should all Christians drive out of their families wicked and ungodly servants Psal 101. 7. He that worketh deceit shall not dwel within my house saith David And he that telleth lyes shall not tarry in in his sight It 's a dishonor for any who make profession of Religion that though themselves be not scandalous in their own lives yet there are those in their house that live scandalously they have as wicked servants in their houses as any this is a dishonor to Religion God drives out wickedness out of his house and do you do so to yours And I will love them no more By Love here is meant the communication of outward good things for that carnal hearts account to be the only love of God Indeed if they may have but outward prosperity here in this world they make that an argument of Gods love unto them Well saith God though you have had many such kind of arguments of my love such fruits of my love yet I will love you no more I will take away all those priviledges and good things that you have enjoyed There are priviledges and good things that come from no other love but that which may be taken away Oh! let not us be satisfied with those let us be satisfied with nothing else but that which comes from everlasting love You may have your outward estates you may have comely Bodies Health Strength Success in your labors comings-in plentifully yea you may have Church Priviledges and yet all this not come from the everlasting love of God that can never be taken away these fruits of Gods love may be taken from you and God may say as concerning all these I will love you no more but there are fruits of love the sanctifying Graces of Gods Spirit the fruits of Electing love and God can never say of these I will love you no more No more After many deliverances that this people had in a way of love God resolves with himself that he will have done with them he will love them no more he wil deliver them no more God may withdraw the sence of his love from his people for a while but he manifests his love again the afflictions of the Saints they are but a little cloud that soon passes over the Sun soon breaks in again upon them and Love shines but the Sun of the wicked and ungodly sets and never rises again this is dreadful when a mans ruin or a peoples ruin is thus seal'd by God whatever mercies you have had heretofore yet now there 's an end of all Adieu mercie adieu love I had gracious manifestations of them once to my soul but they are now gon I must never enjoy them more now God hath changed his administrations towards me I must expect nothing but wrath the hand of his sore displeasure to cause ruin and to be sunk everlastingly Oh! let thy provocations of God be no more do not thou ad unto them I have dealt falsly with God dallied and trifled with the Lord many times promising fair but when I was delivered then have dealt wickedly with thee but no more Lord Oh! take heed if thou add'st any more unto thy wickedness lest that this dreadful sentence be pronounc'd in Heaven against thee I will love thee no more The words are in the Original I will add no more I have done enough already I will do good to this wretched creature no more my Goodness and Mercy hath had their turn no more Spirit strive with them no more Ordinances no more do them any good Mercy meddle no more with them I will love them no more All their Princes are revolters This is a very strange expression What all Yes even from Jeroboam to Hoshea's time every one of them thâ— Princes of Israel were wicked men for two hundred and fifty yeers space in all successions every one were naught and false and ungodly all were revolters It 's an elegant Paranomasia that in the Original Princes revolters the words have a greater elegancy in the Original than in our English the Seventy they turn it by this word Men that could not be perswaded they were all of them men that could not be perswaded they were set upon their own way their own ends and would have their own
politick fetches and let Prophets let any of the Godly come to shew them the mind of God they were resolved in their way they would not be perswaded but were wilful and they would have this way and whatever came of it they would venture their lives and the loss of their Kingdom but they would have it in a desperate way they were set upon their wills come of it what would they would go on in this way Men that are great in Power and Authority they think it a dishonor to them to be perswaded to alter their minds but rather will go on desperately to the ruin of themselves and the ruin of their Kingdoms rather than they will hearken to counsel they were all of them men that would not be perswaded and Luther upon the place hath this expression saith he Being lift up in the pride of their hearts by their Power that they had they would be above the Word it 's self they think it much to have their hearts come under the Authority of the Word This is the wickedness of mens hearts when they grow great they swell above the Word of God They are all wicked all of them revolters Some of them there were that made some kind of shew at their first coming in when they came first to the Crown they gave great hopes some of them that they would have better times than they had before and that things that were evil in former Princes Reigns would now be reformed but within a while they went all the same way you know Jehu and so some others went in a fair way at first but they all turned to be revolters from whence our Notes are First See what CREATURE ENGAGEMENTS are see what engagements will work in the hearts of men when they are engaged in their honors and in their preferments in their great places of Dignities and Powers and Profits and Gain see what they will do evil Princes being engaged and afraid of losing their power if any should go to Jerusalem to worship they all went in one stream not one of them was taken off from their great Engagements indeed many in smaller matters may be taken off to God but if it come to a great matter then none perhaps some poor Ministers that had little livings you know heretofore they would be taken off and see the Truths of God and the sinfulness of Ceremonies but where did your Deans and Bishops where did any of the Prelates that had great Engagements they would never see the Truth that now almost every body sees their great Engagements hindered them And so the great Engagements of Princes hindered them though the Truth was cleer enough Secondly This is brought as the cause of the evil of the People they were all wicked no mervail though the people were so According to peoples interests so they are as they see those above them go that have power over them that way people will go Ephraim was wicked because all their Princes were revolters Those that are in places of power they drive the people along before them for I say God hath little honor in the world but as it sutes in mens Interests according as they have Interest this way or that way Thirdly They are all Revolters From this the Note is this That Princes though they should be used with reverence yet must not be flattered but their sins must he shewed plainly unto them They are all Revolters though they can hardly bear it Touch the Mountains and they will smoke touch the great men reprove but them and presently the heat of their wrath rises and they smoke even w th indignation But yet those that are faithful about them they should trust God with their places and estates and with their lives Oh had we but those about Princes that would deal faithfully and shew to them how far the guilt of blood may be upon them and the evil of it might be upon them Certainly it would be otherwise with us than it is at this day had we but Latimers and Deerings that worthy Preacher in Queen Elizabeths time It 's said of Latimer that sending a Book to King Henry the Eigth he writes in the first Page of it Whoremongers and Adulterers God will Judg and Deering in his Sermons even before the Queen speaking of disorders of the times and these and these things are thus and thus and you sit still and do nothing and again even before her face preaching to her saith he may we not well say with the Prophet It 's the mercy of the Lord that we are not consumed seeing there is so much disobedience both in Subjects and in Prince Certainly much good might come had we men of such Spirits as heretofore have been All their Princes are Revolters Fourthly When Princes one after another are wicked there 's little hope of good then to a people The Saints under the persecution of one they groan and cry to God but another comes and oppresses them more We had need therefore pray for those in high places for Princes for it concerns much the people as we shall see more after It follows VER 16. Ephraim is smitten their root is dried up they shall bear no fruit EPHRAIM is smitten God had threatned Ephraim long before but now he is smitten not threatned only but smitten Observe this Note the manner of the phrase is as if he were smitten from Heaven by a Thunder-bolt in a dreadful manner God himself smote him observe this God will not alwaies forbear sinners at last God smote he threatens a long time but he smote at last God may be a long time bending his Bow and making his Arrows ready and preparing the instruments of death but at length he smote and when he smote he smote terribly How sad is the condition of a wicked man who hath had many warnings and much patience of God hath been shewed towards him and at length this is the news that one neighbor tells another Oh! such a man is smitten of God the wrath of God hath pursued and hath overtaken such a man the fearful stroke of God is upon him and this certainly will be the news of wicked impenitent sinners secure sinners this will be the news that will be told of you such a one is smitten Oh! and what sad reports are there at this day in all Countries about us even through the world what 's the news throughout the world almost but this the Christian world England is smitten the Lord hath smote them the Lord hath smote us with a dreadful stroke and still he continues smiting of us That Scripture in Isa 5. 25. is made good upon us this day The anger of the Lord is kindled against his people and he hath stretched forth his hand against them and hath smitten them mark what follows The Hills did tremble Oh that our
of such poor things as they have in the Creature should imbolden their hearts against the great God of Heaven and Earth yet thus it is men little consider but even those things that their hearts do so much rest upon they are absolutely at the dispose of this God whom their hearts do not fear But note let the Saints of God take this Note with them Shall creature confidence take mens hearts off from Gods fear Then let Gods fear take your hearts off from creature confidence Certainly there 's a great deal more reason Oh! 't is infinitely irrational that creature confidence should take the heart from Gods fear but it 's infinitely rational that Gods fear should take our hearts off from creature confidence Thirdly Now they shall say We feared not the Lord. The taking from a People the protection of and benefit they might have by Kingly Power is a punishment of the want of the fear of God in them We have no King we are deprived of the benefit of the good that we might have the protection that we might have by Kingly power it is because we feared not the Lord what evil we feel in this let us attribute it to the want of the fear of God in our selves and in the people of the Land We complain of those that are about the King and of Her that lies in the Bosom of the King and of the evil of his own heart in part but whence is it that God hath left him either to them or to any evil in his own spirit The Lord in this punishes the sins of the People 't is usual for God to punish the sins of the People in leaving Governors unto evil courses in 2 Sam. 24. 1. you have a remarkable Scripture for this saith the text there And the Anger of the Lord was kindled against Israel and what then And he moved David against them to say Go number Israel and Judah The Anger of the Lord was kindled against Israel and he moved David against them to what God lets temptations be before David for to fall into that sin that might bring evil upon the people It was because the anger of the Lord was kindled against Israel It 's because that a people fear not God therefore it is that the Lord leaves Kings leaves their Governors to those evil waies that they are left unto and therefore learn we when we hear of any evil that is done by countenance of Kings or any power learn we to lay our hands upon our own hearts and say even this is because we feared not the Lord how easie had it been with the Lord to have wrought upon his heart Oh! what prayers hath been sent up unto the Lord for the heart of one man never since the world began more prayers for the heart of one man but the Lord hath seem'd even to shut his ears against the prayers of his people now let us lay our hands upon our hearts God hath denied our prayers it is because we have not feared him now certainly there hath been but little fear of God amongst us and little fear of the great God is still to this day among us And that 's the third Observation We have no King because we feared not the Lord. And then the Fourth is this The times of Gods Wrath and Judgments forces acknowledgment from men that they did not fear God When God comes against them in waies of wrath now they can acknowledg that they feared not God should the Prophet have come to them before and told them Oh! you are a wretched vile people there is no fear of God among you Why wherein do not we fear God as in Malac. 1. they would not be convinced but Now shall they say c. Now when the wrath of God is upon men now they shall say we see now apparently we feared not the Lord. As it 's said of Cardinal Wolsie when he was in distress Oh saith he Had I but served God as well as I served the King it would have been otherwise with me than it is but I sought to please the King rather than God and now I am left in this distressed estate He would have scorned that any should have told him before that he pleased the King more than God but afflictions they will draw forth acknowledgment for in afflictions God appears dreadful to the soul it is no dallying and trifling and putting off then we see we have to deal with an infinite Glorious and dreadful God and in times of affliction now conscience will brave over men it will not be quieted and still'd so as in the times of prosperity but it will speak as we reade of Zebul in Judges 9. 38. saith Zebul Where now is thy mouth wherewith thou saidest Who is Abimelech So saith conscience in times of affliction to wretched creatures Where now is that bold and presumptuous heart of thine Thou scornest at fearing and trembling before God and slightest his Word but where now is that proud wretched heart of thine And in times of afflictions now are mens hearts abased and humbled and therefore now they are ready to say It is because they feared not the Lord. Mark here they do not when they are in afflictions and troubles say I we may thank these kind of people there were a company of factious people and they would not yield to any thing and we may thank them for all this you hear no such words Oh no but it is Because we feard not the Lord. When the heart is in any degree humbled it will not put off the cause of evils to other men or other things but will charge its self as the cause of the evils that are upon it Oh how much better my Brethren were it for us to see the want of the fear of God by his Word to us and his Spirit in us than by his wrath against us or his stroke upon us Let us every day examine our hearts How hath the fear of God been in me this day hath the fear of God acted and guided me in al my thoughts counsels and actions this day How happy were it when we ever lie down to rest to have such a short meditation Hath the fear of God been the thing that hath Acted and Governed and Guided me in my course this day But it follows What then shall a King do to us or for us Suppose we had him now he is gone but if we had him what good would he bring to us if we had him As if they should say we speak much concerning our King but now we have not the King with us as he was but if he were with us again what should he do for us what would our condition be better than it is And indeed what good had their Kings done for them The People of Israel they were very desirous of a King they must
of works than servile works though you do not put your hands to servile labor But then you through your delicacy if you meet with any hard work will do nothing for God the Lord looks upon such dispositions as sinful and with Indignation and God hath his time to bring them to hardness as he hath done to many How many delicate and fair necks that could not endure any difficulty hath God brought the yoke upon in these daies that were so nice and tender and complaining of every little difficulty in any work that God would have them to do God hath made the yoke to pass over ther heads and to lie heavie upon their necks God threatens this to the Daughters of Babylon to the Antichristian party especially in Isa 47. 1 2. Come down and sit in the dust O Virgin Daughter of Babylon sit on the ground there is no Throne O Daughter of the Caldeans for thou shalt no more be call'd Tender and Delicate Take the Mill-stones and grind meal uncover thy locks make bare the leg uncover the thigh pass over the rivers And then in the 3. vers Thy nakedness shall be uncovered yea thy shame shall be seen I will take vengeance and I will not meet thee as a man That which you cannot endure so much as to hear of now your very ears are so delicate as well as your necks that I 'le bring upon you Oh my Brethren how much better is it to be willing to endure hardships for God than to be brought to hardships by our Adversaries And rather to put our necks under the yoke of Jesus Christ than to have God put our necks under the yoke of his wrath and displeasure But God hath his time to bring upon them hard things and therefore though God spares you for your bodies that you need not put your bodies to that servileness that others do yet be so much the more willing to do service for God otherwise venture your selves among your kindred that 's the work that God calls Ladies to do You meet with carnal friends that are honorable and of great rank in the world now for one to appear in the midst of them for the Cause of God this is as hard a work as to labor with ones hands and they may do a great deal more service by such work as this to speak for those that are Godly When you come in company that is carnal be willing to put forth your selves to endure hardships in that way that God calls thee to and God accepts of it but if thou through the delicacy and niceness of thy spirit thy spirit comes to be as delicate as thy skin is and thou must not displease any nor suffer any thing for God it 's just with God to bring thee to suffer in spight of thy heart But it follows I 'le make Ephraim to ride Still take this in a way of threatning in Scripture it 's applied both to a way of Mercy and Judgment in Isa 58. 14. Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the Earth And I find it in a way of Judgment in Job 30. 21 22. With thy strong hand thou opposest thy self against me thou liftest me up to the wind thou causest me to Ride upon it and dissolvest my substance And so there might be shown other Scriptures where this expression is in a way of Judgment and so it 's thought by Interpreters that it hath reference to the speedy captivity of the ten Tribes that they shall be carried out of their own Country As if God should say by his ease and by his much feeding in treading out the Corn he is grown so fat and lusty that there 's no ruling of him yea but saith God I will ride him though he kicks and spurns and is so unruly with his fat feeding yet I 'le put such a Curb into his mouth as I 'le order him and rule him according as I please He is so fierce for so I find that the word in the Hebrew that is for fierceness tumultuousness and insolency it is by divers taken for the word that signifies to be at Peace because that Peace and Ease and Rest makes the hearts of men and women insolent It was so with Ephraim just like a pamper'd horse that is kept at full feeding none can ride him I but I 'le cause him to ride saith God God hath waies to curb men and women that through their prosperity are delicate and unruly though they may champ upon the bit and foam at the mouth and stamp again yet God will rule them I 'le cause Ephraim to ride And Judah shall plow That is Judah shall take pains and go through many difficulties in the waies of my Worship and shall suffer much while Ephraim lives delicately for a long time yet Judah suffered more difficulty Judah suffered much more difficulty and hardship than the ten Tribes did And I think that this Scripture hath reference to those two Scriptures that we find the first is in 2 King 18. from ver 3. to ver 9. and the other Scripture is in 2 Chron. 28. 6. Judah shall plow and be kept in a great deal of hardship in that time when Ephraim was so frolick as he was In 2 King 18. you shall find the great Reformation that Hezekiah made in the Worship of God in Judah and Jerusalem And then for his suffering that you have in 2 Chron. 28. 6. and 2 King 14. 13. In 2 Chron. 28. 6. it is said That Pekah the son of Remaliah slew in Judah an hundred and twenty thousand in one day which were all valiant men It 's a very strange Scripture Israel the ten Tribes they were worse than Judah Israel forsook the true Worship of God Judah kept themselves to the true Worship and yet God let Israel so prosper that they did prevail against Judah and the Tribe of Benjamin so as to slay in one day an hundred and twenty thousand valiant men Oh! what crying and shreeking was there in the Country then that of two Tribes an hundred and twenty thousand valiant men should be slain in one day We think it 's a dreadful battel to have three thousand slain in the Field but here 's a battel of an hundred and twenty thousand slain in one day and that of two Tribes And in 2 King 14. 13. Hoshea King of Israel took Amaziah King of Judah the son of Jehoash son the of Ahaziah at Bethshemesh and came to Jerusalem and brake down the wall of Jerusalem c. Here they were put to a great deal of trouble even by Ephraim Judah and Benjamin those two Tribâ— that kept to the Worship of God were to put a great deal of afflictions by Ephraim the ten Tribes that did forsake the Worship of God in the forenamed place 2 King 18.
time to seek the Lord It is mercy that there is any time at al to seek the Lord. It might have been past time with you for seeking the Lord God might have forc'd his honor from you in another way have fech't out his glory from you in your eternal ruin Oh! 't is mercy that God will be sought of you and therefore plow up your fallow ground and sow in Righteousness for it is time to seek the Lord. Oh! you that are the oldest and wickedest and yet live still Oh! remember this Scripture yet you have time to seek the Lord It is mercy that you have any time to seek the Lord If you did but understand what this mercy were ye would fal down with your faces upon the ground and bless the Lord that you have yet time to seek him What do you think those damned creatures in Hell would now give if it might be said of them That they have time to seek the Lord if they might have but one hour more to seek the Lord with any hope to obtain mercy from him What you are now they were not long since Oh! do you fear and tremble lest if you not seeking the Lord you ere long be as now they are that it shall be said of you Time is gon time to seek the Lord is past I will not now be sought of you Seek the Lord while he may be found and call upon him while he is near It was a speech once of a woman in terror of Conscience when divers came to her it was in Cambridge divers Ministers and others coming to her in way of comforting of her she looks with a gastly countenance upon them and gives them only this Answer Call time again If you can call time again than there may be hope for me but time is gone Oh! that we had hearts to prize our time to seek the Lord therefore while he may be found And when thou goest home fall down upon thy face before the Lord and bless him that yet it is time to seek the Lord. It is time for the publick through Gods mercy it is time yet for us to seek the Lord. It might have been past time and who almost that did desire to know any thing of Gods mind for seven or eight yeers ago or more but did think that Englands time was even gone of seeking God But the Lord hath been pleased to lengthen out our time to seek Him and this we should prize and make use of Secondly It is high time to seek the Lord. For first God hath been long time patient towards you He hath been long suffering there is a time that the Lord saith He will be weary with forbearing and therefore the Lord having suffered so long it is high time for you to seek him for you to look about you lest the Lord should say That he would be weary in forbearing and forbear no more It is fit you should seek the Lord at all times but now it is high time when God hath been so long suffering towards you how do you know but that the time for the end of patience is at an end And that is the second consideration God hath been long patient And 2. Mercy it is even going for Judgments are now threatned by the Prophet as if the Prophet should say if ever you will seek him seek him now God is going and Judgments are at hand and therefore it is high time for you to seek the Lord. As a Prisoner when he is at the Bar he is pleading a great while when the Judg is at the Bench but if he sees the Judges ready to rise off the Bench and if they be gone then he is gone and undone for ever then he lifts up his voice and cries out Mercy mercy So it is high time to seek the Lord high time Mercy is going Judgment is at hand God as the Judg is going off the Bench now cry crie out for your lives or you are undone for ever Oh! this may well be applied to us both in the general and in the particular it is high time God hath shewn himself to be going and departing from us only there hath a company of his Saints been crying and as the Lord hath been going from us yet they have lifted up their voice and cried to the Lord so yet he grants us time And then thirdly It is an acceptable time because now God calls upon you and he holds forth the Scepter of his Grace towards you therefore it is now acceptable to seek God seek him now and he will be found 2 Cor. 6. Now is the accepted time the day of salvation while you do enjoy the means of Grace while God is offering mercy in the Gospel it is the accepted time therefore now is the time to seek the Lord The misery of man is great upon him for not knowing his time in Eccles 8. 6. There the wise man saith There is a time for all things but therefore is the misery of man great because he knoweth not his time Oh! 't is true in this regard we know not our time and therefore is our misery great upon us O that thou hadest known at least in this thy day those things that concern thy peace missing of time is a dangerous thing That may be done at one time with ease that cannot be done at another time with all the labor that possibly may be Thou canst not tell what may depend upon one day upon one minute perhaps even eternity may depend upon this moment upon this day A man goes abroad from his family and gets into company perhaps into an Ale-house or Tavern to drink and there spends the day in wickedness thou doest not know but upon that time the day of thy eternitie may depend it may be cast upon that day as Saul was cast upon that act of his saith Samuel to him The Lord had thought to have established thy Kingdom but now he will not so God may say Well notwithstanding all thy former sins I would have been content to have past by them if thou hadest sought me upon this day The consideration of this would make us take heed how we spend our time how one spends any day in ones life A Marriner may do that at one time that he cannot possibly do at another He hath a gale of wind and now he may quickly get over Sea but if he staies till another time if he would give his heart blood to get over he cannot and so sometimes thou hast such gales of the Spirit of God as may do good to thy soul for ever take heed thou doest not lose them if thou losest them thou maiest be undone for ever Oh! 't is fit to wait upon God for our time and if God gives us time take heed we do not trifle and say we shall have time hereafter therefore in Phil. 2. 12.
the Apostle saith Work out your own salvation with fear and trembling and it follows for it is God that worketh in you both to will and to do What a connexion is there If God work the will and the deed what need I work at all Nay the connexion is thus Do you work out your salvation with fear and trembling take all opportunities you can let the fear of God be upon you so as to omit no opportunity for you do absolutely depend upon God that if he doth withdraw himself from you you are undone for ever for you can do nothing of your selves for it is God that worketh the Will and the Deed. As if we should say to a Marriner Be careful take your wind and sail for al your Voyage depends upon God if you neglect your opportunity you are gone It is time for the youngest of all to seek the Lord As soon as ever you begin to have the dawning of reason it is time for you then to seek the Lord Oh! that you did but know your time Oh! but what time is it for old ones for those that have neglected seeking the Lord the most part of their lives Is it not high time for you to seek the Lord who have spent so much of the time of your lives in vanity and folly as you have done The remainer of the time you have is uncertain and yet suppose you should have so long a time as in the course of nature you are like to live yet many of you cannot have so much time to seek the Lord as you have had in departing from God you cannot have so much time to honor God as you have had to dishonor him and therefore is it not time for you to seek the Lord I remember it is said of Themistocles that he died about an hundred and seven years of age and when he was to die he was grieved upon this ground Now I am to die saith he when I begin to be wise And certainly it cannot but be a grief to a man or woman though they should be godly to think Why through Gods mercy the Lord hath begun to work Grace I hope in my heart yea but assoon as I begin to know God and have any heart to serve him in this world I must be taken out of this world It was a proverbial speech once Weighty things to morrow you shall find it in Plutarchs lives Oh! take heed this proverb be not fulfill'd concerning you Weighty things to morrow take weighty things things of infinite consequence while you have time Let weighty things be regarded then It is time to seek the Lord. Time Certainly our time is now for the publick as much as ever to seek the Lord for never did God give us such an opportunity for honoring him as of late Never any Nation in the world had a greater opportunity for seeking God and honoring of him than we have had we were like to have been befool'd of our opportunity of getting mercy from God but the Lord hath given it us again and betrusted us with an opportunity again after it was got even out of our hands Oh! let us then catch hold of it now and bless God that we have it even restor'd to us again and let it be a strong argument upon us now to seek the Lord seeing we have an opportunity yet to do it we have the liberty of his Ordinances more fully than ever let us not be befool'd of it And certainly it is time in a more special manner now for us because that things are in so great a confusion that every body is at their wits end almost alas our wise Counsel that is at the stern yet they are fain to depend upon meer providences and casualties and the truth is there is such a confusion of things that if God should say to the wisest man in the Land Well do you contrive which way you think things should be best and I 'le do according to your contrivance they could scarce tell what to say or what to determine of if God should leave it to them such a confusion there is that in a rational way you could not tell how to determine of things Is it not time to seek the Lord then We thought it was time to seek the Lord when we were in great danger of the Adversaries that they would come to our gates Surely it is as great time to seek the Lord now to seek the Lord that when he hath delivered us from our enemies that we may not devour one another And when God hath given us some rest from them and said Well all that before you were afraid of was That the Enemies would prevail and then you could do nothing but I have queld their power in a great measure and now set upon the work of Reformation Oh! we are now at a stand and know not what to do and we go on in such craftie waies one against another that every one is at a stand Oh then it is time for us to fall down upon our faces to seek God to direct us to regard the great opportunity that God hath put into our hands We only now want light to know what to do and therefore whereas heretofore we have sought God for power that we might be able now we are to seek God for light that we may know how to improve our ability seeking God To labor to put our selves into such a disposition as God doth use to communicate mercy to his People in besides praying to God There 's those two things in seeking God Praying to him and laboring to put our selves into such a way and disposition wherein God doth use to meet with his people and communicate himself to his People Till I come and rain Righteousness upon you The word that is here translated Rain it doth sometime signifie to Teach it is of the same root and the Scripture makes use of that similitude of Rain for Doctrine because of the likeness of Doctrines distilling as the Rain therefore one word in the Hebrew is used for both And therefore I find divers in Interpreters go that way Ply the work until he teaches Righteousness and so it is a Prophesie of the Messias do you Sow Righteousness and plow up your fallow ground for it is time to seek the Lord till the Messias shall come and teach you the Righteousness of God So they carry it But take it is it is here Vntil he rain Righteousnes And then there is these things in it First I 'le open what is meant by Righteousness and then Rain By Righteousness is meant First That God will deliver them from oppression that though they have unrighteous dealing with men yet they shall have righteous dealing with him And this is a great mercy to a people that God shall undertake that there shall be nothing but righteous dealings betwixt them and himself Secondly By
therefore blessed are they that wait for him Think of this and deny your own Judgments and your own thoughts and know that you are waiting upon God that is a God of Judgment that is infinitely wise to come to his People in a fit season and to come so that at last you would not wish that he had come sooner And know That all the while you are waiting God is working good We are waiting upon mens doors and they take no notice of it but if we knew that all the time we are a waiting our Petition were a reading and they in consultation about it and we only waited for the issue of the consultation it would satisfie us And so a gracious heart may be assured of this Hast thou sought the Lord in the truth of thy heart The thing is not come yet but ever since thou hast sought the Lord the heart of God hath been thinking of that thing which thou soughtest him for and wilt not thou be seeking God still till He doth come And then While thou art seeking God thou art not altogether without some dews Indeed God doth not come and rain in showers that Righteousness that he will hereafter but surely thou hast dews thou hast some encouragements and do not slight those dews of Gods Grace that thou hast for then thou maiest stay the longer before the showers of Righteousness come prize the dews of Gods Grace and the showers of Righteousness they will come the sooner Many Christians though they have many dews of Gods Grace upon their hearts to refresh them yet because they have not showers they think it is nothing what hast thou no dews of Grace What is it that keeps thy heart so tender as it is Thou wouldest not for a thousand worlds wilfully sin against God certainly if thy heart were hardened the Truths of God would not get into thy heart so as they do Indeed the rain comes in a visible way yea but there are dews of Grace that come in a secret way Thou doest not indeed see the comings in of those dews of Grace upon thy heart yea but others may see the effect of those dews And then lastly Seek the Lord till he comes why Because when he comes he will come more fully a great deal It was a notable speech of Mr. Glover the Martyr when he had been seeking God for the raining of Righteousness he was willing to give his life for God and yet God had absented himself from him Oh! God was not come he complain'd to his fellow Austin that God was not come well but saith his friend he will come and give me a sign before you die if you feel the Spirit of God come to your heart well the poor man continued all night when he was to be burnt the next day and yet he was not come yea the Sheriff came to carry him to the Stake and yet his heart was dead But he goes on till he came within the sight of the stake and then the holy Ghost came into his heart and fil'd him with joy so that he lifts up his hands and voice and cries He is come he is come Now there came a shower of Righteousness upon his heart he was content to seek the Lord till he came And that may be a fourth Note That those that are content to seek God till he comes when he comes he will come with plentiful showers in raining Righteousness Oh! how many how many cursed Apostates are there that will curse themselves one day for not continuing seeking of God till he comes Perhaps there are some that have had some convictions of conscience and because they have not had encouragement presently they were discouraged and so thou hast basely gone back and now God hath left thee and thou art become a base useless Hypocrite and art a dishonor and disgrace to Religion and all because thou wouldest not stay till God came Oh! but others staied till God came and God came at length so fully that now they bless his Name that they did stay I remember I have read of Columâ—us that was the first that found out the West Indies and the story saith of him that his men were even weary he was so long in sailing so they were resolved they would come back again that they would so that then all their labor had been lost But Columbus he came to them with all intreaties to go on a little time and at length prevail'd with them to go on but three daies longer So they were content to venture three daies and within that three daies they came to see Land and so discovered those parts of the world that were so little known to these parts Now what a miserable thing had it been if they had come back and lost all their Voyage Thus it is with many a soul sailing towards Heaven and eternal life Thou hast been a long time tost up and down in the waves of the Sea the waves of Temptation and of Trouble and thou thinkest it's best to come back again Oh! stay a while do not limit three daies but go on yet it may be said of some that had they proceeded in their voiage but three daies more they might have come and seen whereas now they have lost all Oh! seek the Lord then till he comes and rains Righteousness And then the fifth is this The help of those that seek God it is from Heaven Till HE Rain They do not so much expect help from Creatures as from Heaven they look up to Heaven for their help when all comforts in creatures fail they look upwards and there see their help And then the sixt Note is this That the fruit of Gods coming to his People after seeking it is To make them fruitful that 's the end of Gods coming the end of the Mercy of God in coming to people it is to make their seeds to grow up and be fruitful It may be you would have God come but wherefore to bring comfort to you No the end of Gods coming to his Saints it is To make them fruitful and this would be an Argument of the sincerity of your hearts in seeking God When you are seeking him what do you seek him for only for comfort and peace and to ease you from troubles Yea but do you seek God that you may be fruitful The Hypocrits seek to have Grace that they may have Comfort and the godly seeks Comfort that they may have grace so it is That God may rain Righteousness I am as a dry ground Oh! that God would come with the influence of his Grace to make me fruitful in the works of holiness Many of you would have comfort as now in these daies mens ears are altogether set upon comfort but is your comfort the showers of God doth it make the seeds of Righteousness fructifie in your hearts Certainly you can have little comfort of that comfort that
Church is humbling its self before God for the great wickedness and the great wrath that was upon them Behold Oh Lord for I am in distress my bowels are troubled mine heart is turned within me for I have grevously rebelled Mark here you have these two points together The Church aggravates her sin I have grievously rebelled and what then Oh Lord I am in distress my bowels are troubled my heart is turned within me Oh! remember this text you whose consciences do tell you of grievous Rebellions The last words follow In a morning shall the King of Israel be utterly cut off Now for the understanding of this we must consider to what this refers what King of Israel this was and when this was fulfilled For that if you reade 2 King 17. it hath reference to the story there and this King of Israel that is here spoken of is Hoshea that was the last King of Israel and therefore it 's said That he shall be utterly cut off For he and all his family was utterly cut off there was an end of the Kingdom of Israel that had continued so long provoking God saith he I have forborn the Kings of Israel a long time but now they shall be utterly cut off in Hâ—shea This King of Israel his spirit was stout enough against God and his Prophets and he would and he would My Brethren It is not the stoutness of the greatest men upon earth to say They will and they will and they will venture their Lives and Kingdoms Why if they Will God Will too he hath a Will as well as they at length Gods Will grows as strong as theirs and proceeds against them and against their very families The King of Israel shall be utterly cut off Kings of the Earth they suffer little from men What a brave business iâ— it for a man that he shall be able to go up and down in Countries and rend and tear and oppress and bring thousands into woful miseries and extremities and yet be afraid to suffer nothing at all Himself therfore it is fit for God to take in hand those men that are above the power of men when men cannot deal with them it is the Lord himself he takes them into hand and they are so much the more under the imediate Justice of the Infinite God Shall be utterly cut off But when shall this be In a morning There is a sad morning coming But I find Cyril carries it thus God in his Patience is compared to a man asleep and in the execution of Judgment is said to awake God brings his Righteous Judgements to light every morning But that 's a little too forced But Secondly In a morning that is Early betimes so in Jer. 21. 12. O house of David thus saith the Lord Execute Judgment in the Morning So the King of Israel shall be early cut off And indeed this King of Israel he was early cut off he did not reign above eight or nine yeers at most God doth take some in the morning of their time in their youth when their day is but as it were dawning he takes some sinners sooner than others In the morning he shall be cut off But Thirdly In the morning which comes yet neerer and more full to the sense and the scope of the Spirit of God here that is even when the light comes when they have hopes of further good then he shall be cut off And so you shal find if you reade the story in the book of Kings at this time when Hoshea was to be cut off that it was when he had entred into League with the King of EGYPT and now Hoshea thought a morning would arise and he should have a brave day and live many merry daies now and when he thought the light began to come in a morning doth God come to cut him off Oh! so it is many times my Brethren That at that time when people have some enlightening and they think that now light is breaking out when after a long night of darkness then Gods displeasure breaks forth upon them We cannot but acknowledge that the Lord hath granted us a morning light but let us fear and tremble for the time of Gods displeasure somtime it is in the morning when we think we have light breaking forth God may have other waies to bring darkness upon us than we are aware of we know how dreadful a day it was with Sodom after a Sun-shine morning It 's very observable the difference of Gods dealing with his own People and with those that are carnal and of the world compare this Scripture with Zach. 14. 7. Here In a morning shall he be utterly cut off But in Zach. 14. 7. where God is speaking of mercy to his People he speaks of a day that should be known to God and saith he At evening time it shall be light He comforts his People thus But when he threatens the wicked saith he When the morning comes it shall be darkness The Lord doth use to turn the darkness of the Saints into light and to turn the light of the wicked and ungodly into darkness Oh! let us learn to fear that God then that is able to turn light into darkness and darkness into light Amos 5. 8. Seek him saith the text that turneth the shadow of death into the morning and maketh the day dark with night He can turn the shadow of death into morning Suppose there be the greatest darkness upon you God can make that a morning of light and suppose there be a morning of light God can turn that into darkness Many men they set upon some waies and because they have a morning they bless themselves and think all must needs go on according to their way it is a very ordinary thing in the hearts of men especially that are compassing some notable design of their own if it doth prosper in the begining they think al wil go on Oh! thou maiest be utterly deceived thy designs may have a morning and then God may cut thee off and thy designs and all thy thoughts may then perish We reade that Saul had many Victories after that God had pronounced that he should be rejected And therefore we had need fear that God that can turn the morning into darkness and darkness into light Fourthly God did not discomfit the Host of the Egyptians until the morning God loves to draw forth great sinners to the light not to come upon them in the dark but to bring forth his judgments in the morning openly and cleerly And lastly In the morning he shall be cut off That is Suddenly God will be quick at his work They thought by their power to hold it out No saith God I will not make a daies work of it it shal be in the morning so the old Latin turns it It shall pass as the morning as the light of the morning quickly passes
proud swelling words they swear and curse for so the curse in swearing signifies cursing as well as swearing they swear and curse what our Images be broken down what shall we be brought under and made to serve our enemies We scorn it we defie all that shall have such a thought as this is we will do this and that we will have our minds we will die for it else we will enter into Leagues with such and such we will get such and such to conjure together with us I 'le warrant you we shall make our party thus and thus thus they speak great things that they will do yea that they will thus they speak words in making a Covenant with Oaths of Vanity so you may reade it And indeed if men could prevail with great Words and daring Expressions and bold Resolutions and desperate Oaths and wicked Curses then may some hope to prevail against the God of Heaven and his Saints but saith he These things shall do them no good And indeed these things should never move us though we hear our Adversaries speak proud swelling words and say what they will do threaten Monsterous things let us not be troubled at it for they do but hasten the Wrath of God against themselves In the mean time while they are swearing and cursing and making brags and boast what they will do the counsels of the Lord they work their ruin and work the good of his people they spake words such kind of Words They speak words swaring falsely in making a Covenant What hath this reference to What Covenant did they make And wherein did they swear falsely Some think it hath reference to the Covenant that the People did make with Jeroboam at the first and so with his Successors that is thus The People came to him and took their Oaths and entred into solemn League that they would stand by him in the breach that he made from the house of David that they would stand by him in opposing those that would not yeeld to him in the Alteration of Worship For their Princes would not probably have been so strongly set upon the Alteration of the waies of Worship had not the People joyned themselves freely to him by way of Oaths and Covenant now when he saw that the People came in floking and willing to yeeld to the Oath which he would give them upon this he was confirm'd in the way that he went in and so they took Oaths in Covenanting with Jeroboam which were but Oaths of vanity for so the same word that signifies False signifies Vain in the Hebrew tongue so I find Arias Montanus and Vatablus take the words as having reference to that But now others and that more probably understand this Covenant and Swearing to be the Covenant that they took with the Assyrians and with the Egyptians the story of which you have in the fornamed place in 2 King 17. Hoshea sent Messengers to So King of Egypt and brought no present to the King of Assyria as he had done year by year First he had Covenanted with the King of Assyria and that was broke and then they would Covenant with So King of Egypt and so they swore falsely in in making a Covenant with the Assyrians and the Egyptians Now the Observations are That Carnal hearts in their straights have no God to go to therefore they take shifting courses As a Dog that hath lost his Master will follow after any for relief And secondly It 's an evil thing in straights for men that profess Religion to combine with wicked men God professed he will not take the wicked by the hand neither should we it 's a sign the cause is evil when men can have no other help but by combining with wicked and ungodly men Just thus it is for all the world with our adversaries at this day to the Parliament all men generally that have any profession of Godliness they see they cannot have help that way therefore combine and bring into Covenant Irish Rebels Papists any People in the world If it were Turks or Jews or any in the world to help themselves withal this is the wickedness of mens hearts And then thirdly There is no trust to be had to wicked men in their Oaths and Covenants let their Protestations be never so solemn their Oaths their Covenants it is but only to gain time to work about some advantage that they cannot work about for the present while they have any opposition If they have not things under their power as they desire they will promise you any thing in the world but when once they come to get power in their hands then who shall require the fulfilling of their Promises their Oaths their Covenants And therefore certainly when we have to deal with those that we have had experience to be false we must ever retain this conclusion except we see an apparent change in their hearts for that 's not enough that they are willing to take Covenants that 's no new thing but till we see that God hath wrought some mighty work upon their hearts we must carry this conclusion Certainly if they can they will ruin us therefore our condition cannot be safe but to be so as they can do us no hurt That 's the third Note And then the fourth is this That Breaking Covenant though with wicked men is a very great wickedness God will be revenged for it I have heretofore spoken of falseness and falseness in Covenant and Promises and shewen you the example of Saul and Zedekiah therefore I shall not look back to those things God loves humane societies which cannot be preserved but by faithfulness Faithfulness it 's the speech of a Heathen it 's the common safety of all men I remember I have read of the Romans that they did so esteem of Faithfulness by the light of Nature in Covenants that they accounted Faithfulness to be a Godess and they built and dedicated a Temple unto fidelity as to a Godess in which Temple all their Leagues Truces Covenants and Bargains were sworn which were so Religiously observed that whosoever broke them was to be held as a cursed and damned creature unworthy to live in humane societies And the Egyptians would punish Perjury with death Among the Indians the fingers and toes of Perjured persons were cut off And I have likewise reade when Tissaphernes the Persian warred against the Grecians he broke Covenant with the Grecians Now Agesilaus when he saw that they had broke their Covenant he rejoyced at it greatly saying thus For saith he by this means he hath made the gods to be his enemy and our friend wherefore let us boldly give him battel We know how our enemies have broken their Covenants from time to time and their Conditions that they have made themselves yea even lately in that Town that we hear such good of now
that we hope the Lord is even revenging himself upon them for breaking Covenant even in that very place Now my Brethren that even Heathens themselves are convinc'd of this great evil that is so dreadful an evil what cause have we to lay our hands upon our hearts this day in respect of that part of our Covenant that concerns one another for certainly since the time of our solemn Covenant there was never more treachery than there hath been in England and in Scotland too there hath been as much treachery since that time as ever yet was since either of them were a Nation we have been false one to another so far as it relates to our selves But I find that Calvin in his Notes upon this Scripture understands this Oath and Covenant not to be a Covenant to men but their Covenant with God in promising repentance and new obedience and so they spake only words Swearing falsly they did but deceive him in swearing and making a Covenant and this indeed is a sore and dreadful evil to swear to the high God and to Covenant with him to draw so nigh to him and yet to be false God threatens in Levit. 26. 25. That he will send a sword to avenge the quarrel of his Covenant and when we see the sword rageth so as it doth we may have cause to fear that the Lord hath a quarrel against us in avenging the late Covenant that hath been made I mean our falseness in it and that we may see further our guiltiness and evil in swearing falsly in making a Covenant we must know that many waies our hearts may be false in our Covenants with God It is a dreadful evil to be false any way in Covenant with God any of you that upon your sick beds have been solemnly promising to God reformation if God restor'd you if you be false Oh know that the Lord hath a quarrel against you and he hath a dreadful evil to charge upon your souls How many of you have been false in your private Covenants But to be false in publick Covenants that 's most dreadful But our hearts may be false divers waies As First If we take our Covenant meerly upon politick grounds we make the solemn Worship of God wherein we express our fidelity for Reformation of Religion to be meerly subserviant to politick grounds here 's a falsness of heart we are false in swearing thus and making a Covenant we do not sanctifie the Name of God as we ought Or Secondly If we put false Interpretations we are false when we shall make our Covenant a meer 〈◊〉 to our Brethren let us consider how far any of us are guilty of this and let the Lord judge between us I say when we seek to make it a snare even to our Brethren How have those been accused for the breach of this Oath which have not accorded in things that are in Controversie with our Brethren as if this Oath were put upon all men to determin most abstruse and difficult points of Controversie to bring men to submit to things as are very abstruse and difficult to understand this were to make an Oath a Snare and to take the Name of God in vain in a fearful manner Certainly the Lord never would have Oaths put to men to this end that men that are of different waies and opinions in Controversal things for to be forced by way of an Oath to be of the same judgement and to do the same things this is a great abuse of this Oath wheresoever it is urged so far Certainly there 's no man guilty of the breach of this Oath and Covenant that shall but endeavor what he can to understand what the mind of God is and then to practice according as he understands though he should mistake as in the point of Schism in that point of the Covenant the thing its self being a sin we may as well swear against it as David did to keep Gods Commandements but now if David did labor to understand Gods Commandements and do as far as he did understand suppose he did not understand all things aright it might be his weakness but not his perjury So let us be in point of Schism or any other point of the Covenant if men do endeavor to understand what is Schism by the Scripture and accordingly do in their several places by what means their consciences tels them is lawful endeavor to oppose it though they should not think that to be Schism that their Brethren do think or perhaps is so yet they are not forsworn this is evil to make a Covenant to be a snare unto us and our hearts so far are false in it And then thirdly Then is the he heart false in making a Covenant when it doth not fulfill it according to the nature of it when it goes quite opposite against it As since our Covenant hath been made When was there ever greater divisions Our Covenant is for unity When more ungodliness our Covenant is against it when more injustice Our Covenant is against all these and yet since England was a Nation there was never stronger cries came to Heaven for these sins than there hath been since our Covenant And therefore certainly there 's a great breach between God and us in this regard And then fourthly When men make their Covenant to be a cloak for Malignity that is Though they have Malignant and vile wicked spirits yet they can but take the Covenant and then all is well Here they swear falsely in making a Covenant Thus Judgment springeth up as Hemlock in the furrows of the field After this their Covenant there is a great deal of injustice among them Judgment By Judgment some understand the Judgments of God and then the sense is Those wicked waies of yours are the seeds that brings up Gods Judgments that is as Hemlock bitter and deadly there 's a truth in this Interpretation though I think it is not the full scope of the words here but it may be the holy Ghost would hint some such thing unto us in it That our actions are as seeds and what they are sown here they will bring forth according to the nature of them Wicked actions when they are sown will bring forth bitter fruit will bring forth Hemlock It may be saith he you look for peace and prosperity but contrary to your expectation behold Hemlock and bitterness I beseech you take heed of preparing your selves a potion of Hemlock against you lie sick and are cast upon your death bed a man hath sown his field he thinks to have a good crop of Corn but Judgment the Judgment of God comes up and there 's Hemlock instead of it But because I think this not to be the scope of the place therefore I pass it by and rather think that by Judgment is here meant Righteousness Equity and Justice That whereas there should