most deadly enemy even to Faith it is dangerous to reason matter of Faith And so in the matters of the Worship of God there 's a great deal of danger Keep to the Word therefore in all your Counsels and labor for sincerity of heart in all your Counsels this is that that makes men miscarry in their Counsels their hearts are byassed with some lust or other and therefore when any thing is spoken to them that is sutable to what they have a mind to that they imbrace and if any thing be spoken to them that is otherwise that they reject Oh! it 's just with God to answer thee according to the Idol that is set up in thy own heart 5. In all thy Counsels Take heed of being put off with some fair shews When the Lord is leaving any yet he will suffer those that give evil Counsel to mix a great many good things with that which is evil As some that will put a few brass shillings into a great bag of money the other is all good currant money yea but here 's some brass shillings put amongst it So sometimes in the midst of a great deal of good Counsel there is a little mixture that may turn all therefore those that would counsel especially the publick affairs they had need have their eyes about them and poise every word and line and examine every particular or otherwise they may quickly come to be asham'd of their own Counsel There are many Rules might further be given 6. God hath promised to direct the humble therefore come with humility in your counsels and be sure in what is right to follow and then you may with the more confidence expect God should help you in other things 7. Consult with indifferent judgment 8. If the thing touch others think what we would have if we were in their case 9. Whether it may not cost too dear though good Consider whether the attaining of it though good may not occasion so much evil as it is not worth it if it be not of present necessity non deliberand de necessariis the rubs attending it may shew it is not good at this time or not thus or not for me They shall be ashamed of their own Counsels When they are come to times of affliction they shall be ashamed of their own Counsels Times of affliction makes men asham'd of what they would not be asham'd of before Jer. 2. 26. Zeph. 3. 11. I remember a notable expression that Sr. Walter Rawleigh hath in his Story When death comes saith he which hates men and destroies men when that comes that 's beleeved But God that loves men and makes men he is not regarded Oh Eloquent Oh! Mighty Death whom none could advise thou art able to perswade That 's thus men that would never be perswaded by any thing else to beleeve that they were not right yet when death appears that can perswade them now afflictions are an evil but how eloquent are afflictions what power have afflictions to perswade men that they were wrong that would not be perswaded by all the arguments in the world before Then they shall be ashamed of their own Counsels Oh! I beseech you let us take heed of this let not us go on headily in our own Counsels till God bring us into misery and then we should be forced to cry out of our own Counsels and be ashamed of them VER 7. As for Samaria her King is cut off as the foam upon the water AS for Samaria her King is cut off as the foam upon the waters Before God threatned that they should be ashamed of their Counsels and what that Counsel was I told you Asham'd of our Counsel we hope not we shall maintain it our King is for us he will venture his life his Kingdom but he will maintain us in our way Your King saith the Prophet he shall be as foam upon the water even the King of Samaria Yea but our King is in a strong Town in Samaria a great City and such a strong City as was able to hold siege for three yeers together and yet the King of Samaria though he had gotten the chief City in the Kingdom to be fully for him and so much victuals and strength as he could hold out for three yeers yet saith the Lord He shall be as the foam upon the Waters As foam The word that is translated Foam sometimes signifies the foam that is in a man that is extreamly angry so you have it in Zach. 1. 2. Oh the King when he was crost he was in a foam Your King that is crost and doth foam in anger when he is crost he shall be as foam upon the water saith God Now the Note that is from hence it is this That ungodly men in their greatest power and rage yet if God comes upon them are nothing but as foam are poor weak creatures that vanish and come to nothing The foam when the waters makes a noise is above it and hath a great shew above the waters but stay a while and it is vanish'd and comes to nothing Your King that rages and is above others and thinks he hath a great deal of power stay a while he comes to nothing The Scripture compares men in their greatest power to things of the greatest vanity there are in Scripture that I 'le mention to you a matter of 19. or 20. several particulars wherein the Scripture compares men in their greatest power unto that which hath nothing but vanity yea there are such expressions in Scripture to set out the meanness vileness and baseness of men in the greatest power that it would make Christians that understand Scripture that is of the same judgment w th their Father with God as he hath reveal'd himself in his Word never to be afraid of the power of men I 'le name them distinctly to you thus First the Scripture sometimes calls even Kings and great ones A meer noise nothing more in Jeremiah 46. 17. Pharaoh King of Aegypt is but a noise That 's the first Secondly They are but as small dust in Isa 29. 5. The multitude of thy strangers shall be like small dust Yea Thirdly They are but as chaff in the same place Isa 29. 5. The terrible ones shall be as chaff that passeth away in an instant Who would be afraid of a noise smal dust and chaff Fourthly They are as nothing in Isa 41. 11. Behold all they that are incensed against thee shall be as nothing Fiftly They are as Tow put a little fire to Tow and it quickly comes to nothing In Isa 1. 31. Sixthly They are as dung in Psal 83. 10. As the dung of the Earth Seventhly They are as straw that is troden for dung in Isa 25. 10. As straw troden for the dunghil Eightly They are compared sometimes to a beast that hath a hook in his nostrils in Isa 37. 20 God will put a
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
is in an high and honorable condition indeed Further The things of Gods Law are great in Gods esteem they are great because the great God thinks them so That is to be accounted great that the most judicious and wise men in the world judg so to be indeed that which a child thinks to be a great thing is no great thing a child may think a bauble to be a great thing so we may think things great indeed we think the things of the world are great for a man to have an estate it 's a great matter to have riches and honors and to be some-body in the world we think these to be great things But what are these in Gods eyes God despises all these things But that which the great God will think to be a great thing certainly that 's great indeed Now mark what a high esteem God hath of his Word in that place where Christ saith Heaven and Earth shall pass away but not one jot or tittle of my Word shall pass away As if Christ should say The Lord will rather withdraw his power from the upholding of Heaven and Earth than from making good any one jot or tittle of his Law you may think it a little matter to break Gods Law but God thinks it a great matter and God would have us to make a great matter of every thing that is written in Gods Law I am the willinger to enlarge my self in this because I know it is the ground of all the wickedness in mens hearts and lives because they look upon the Law as a little matter well though they dare sin against Gods Law for the getting of a groat or six pence but God saith I will rather lose Heaven and Earth than one jot or tittle of my Law shall fall and he will make it appear one day that the things of his Law are great things in Isa 42. 21. He will magnifie the Law and make it honorable You may vilifie it a company of wanton spirits we have that consider not what they say or what they do running away with the very word of the Law they think to vilifie it What have we to do with the Law and under that word not understanding what they mean they think to cast a vile esteem upon the Law let them do what they will yet God will magnifie his Law and as it is great in the thoughts of God so it is and shall be for ever great in the thoughts of the Saints the Lord will have his people to the end of the world have high thoughts of his Law the Saints they look upon the Law of God so great as they had rather suffer all the miseries and torments that any man in the world any Tyrant can devise than willingly to break the Law in any one thing surely they account it a great matter when a man shal be willing rather to lose his estate and liberty yea and life to suffer tortures and torments and all because he will not offend the Law of God in any one thing though he might escape all if he would nay saith a gracious heart Let all go rather than I will venture to break the Law of God in any one thing surely he looks upon the Law of God as very great Men of the world think them to be fools and why will you be content to suffer so much lose all your friends what venture to lose your estates which have such a fair way of living as you have what venture a prison and venture your life the world thinks they are but little things and trifles and men are more precise than wise and they need not trouble themselves so much If God would but shew to you how great a thing his Law is and all the threatnings which are revealed therein you would account your estates and lives and all your comforts as little and poor in comparison of that Law hence in Revel 6. 9. I saw under the Altar the souls of them that were slain for the Word of God and for the testimony which they held Wherefore were they slain Surely it was for some great matter that they would venture their lives it was for the Word of God and for the Testimony which they held And thus the Saints of God have ever accounted the Law of God a great thing I have written unto them the great things of my Law Hence from what hath been said we may have these Notes for Observation Here are Objects in the Word for men of the greatest spirits to exercise themselves about Many mens spirits are raised up and cannot endure to spend their thoughts and time about small matters and you shall have some mens spirits are so low that they think it happiness enough if they can be imployed in a gutter and get six pence or twelve pence a day to find them bread at night but others have great spirits Oh! let all those who have aspiring spirits and great spirits let them exercise themselves much in the Law of God here are objects fit for great spirits that will greaten our spirits And indeed there are no men in the world have great spirits but the Saints they have great spirits for they exercise themselves in the great counsels of God We account those men to be men of the greatest spirits that are imployed in State-affairs now the Saints they are lifted up above all things in the world and they look at all these things as little and mean and they are exercised in the great affairs of the Kingdom of Jesus Christ hence it is that the Lord would have Kings to have the book of the Law written and the Judges and it is reported of Alphonsus King of Arragon that in the midst of all his great affairs of his Kingdom he read over the Scriptures fourteen times with Commentaries upon them How many have we men of great estates and seem to be of great spirits that scarce mind the Law of God they look upon the Law of God as under them it may be if they can have a book of History and Wars they will be reading over that but for the Scripture it is a thing that hath little in it Another Note It is a special means of obedience to have high thoughts of Gods Law to convince and humble them for their disobedience for that 's the reason why the Prophet here speaks thus I have written to him the great things of my Law but they were accounted as a strange thing As if he should say If they had had the things of my Law to have been high in their thoughts they would never have done as they have done Psal 119. 129. Thy Testimonies are wonderful therefore doth my soul keep them I have high thoughts of thy Testimonies I look upon them as glorious things I see much of thy self in thy Testimonies and therefore doth my soul keep them He doth not
defend but by being zealous and forward for his waies they hop'd to have promoâ—ion by him they did not fear to be questioned for any thing no matter whether they went against Law or not they could shelter themselves under the power and favor of the King the Pomp and Glory of the Court that was a great thing in their eyes they were bold in their Idolatrous way and oppression because of the power and greatness of the King who should controul them in any thing that they did But now saith the Prophet You have had your day you have had your time that you could thus shelter your selves under the power of the King and do what you list and oppress and rage and no body durst meddle with you because of the power of the King but now the case is altered But now they shall say We have no King Had they no King Yes Hoshea was their King but the meaning is It 's all one as if we had no King his power is so broken that the truth is he cannot help us Saith Drusius upon the place he cannot protect us which is the property of the King and therefore it is as if we had none now they shall say We have no King Alas he is not able to save himself he can do nothing for us his Pomp his Power Bravery is in the dust he is distressed himself and we are miserably disappointed of our hopes we are undone who can help us now whither shall we go what shall we do our consciences upbraid us now for our bold presumptuous wickedness Oh! how far were our hearts from the fear of the Lord we dar'd the God of Heaven and all his Prophets we boldly ventured upon those waies which we were told yea which we knew in our very consciences were a provocation to the Lord we set up our own worship we pleased our selves we made our wills to be the rules of all our actions that we did we took liberty to satisfie our lusts we mingled our own waies with Gods Ordinances we subjected Religion to publick ends we were riged we were cruel towards those who differed from us we upheld the Authority of the King against God and his People and now God hath justly brought this distressed estate upon us that now the Kings Power that we trusted so in is now broken and in a manner gone Oh! now we see we feared not the Lord we have none to help us now we now know what it is not to fear the great God God is above us and therefore now what can a King do to us what could he do for us Suppose we had him again Alas our misery is beyond his help seeing God is provoked with us and hath forsaken us what should a King do for us And thus in this short Paraphrase you have the scope of the words as if the People should have spoken in this manner But now the question is what times doth this refer to Now they shall say We have no King c. When did they say so The times that this refers to seems to be those that we reade of in 2 King 17. If you read that Chapter you shall find the times that this hath reference to then they might well say We have no King because we feared not the Lord What then should a King do to us For the Observations from it the first is this It 's a great evil for a People not to have the Protection and the Blessing that might be enjoyed in the right Government of a King over them A great evil And they complain of it as a great evil and so far their complaint is right That they are now deprived of the Protection and good that otherwise they might have had from the right Government of a King over them And my Brethren our condition is even such in regard of the personal presence and protection of a King in those regards we may almost use the same words as here and say We have no King among us And whether it be better for a People to have no King or to have no Protection from their King But that which is contrary to Protection is a Question fitter to be discussed and determined in a Parliament than in a Pulpit and to them I shall leave it But the Church of God shall never have cause to make this Complaint That they have no King in Psal 29 10 11. The Lord sitteth King for ever The Lord will give strength unto his People the Lord will bless his People with peace In Psal 45. 6. Thy Throne O God is for ever and ever the Scepter of thy Kingdom is a right Scepter Psal 145. 13. Thy Kingdom is an everlasting Kingdom and thy Dominion endureth throughout all generations Psal 149. 2. Let the Children of Zion rejoyce in their King Because we feared not the Lord. It is a great evil not to fear the Lord. Fear ye not me saith the Lord who have placed the sands for the bounds of the Sea It 's an evil and a bitter thing that the fear of the Lord is not in men For God is a great God infinitly above us cloathed with Majestie and Honor trembling frames of heart becomes his presence non like unto the Lord great and mervailous are his works Oh! who would not fear him God hath infinite authority over us to save or to destroy us he hath us all at an infinite advantage by the least word of his mouth to undo us his wrath is insupportable Who among us shall dwel with the devouring fire who amongst us shall dwel with everlasting burnings Darest thou a vile wretch presume to rebel against any word of the Lord when the next word may sink soul and body into the bottomless gulf of eternal horror and despair Who art thou that doest not fear the Lord Doest thou not fear the Commanding Word of the Lord when the next word that proceeds out of his mouth may be a destroying word to undo body and soul for ever Secondly They said We feared not the Lord. And observe In times of prosperity when men have the favor and countenance of great Ones then there is little fear of God among them Now they said We feared not the Lord. Oh! those times when we had the favour and countenance of great Men there was little fear of God among us So long as men have any confidence in the Creature so long they see no need of God their hearts are swollen with pride God is not in all their thoughts they say to God Depart from us we do not desire the knowledg of thy Waies They set their hearts and tongues against the God of Heaven they can venture upon any thing then to tell them it's sin against God it 's a poor dry business it 's nothing at all with them how vile and foolish are the hearts of wicked men that the enjoyment
over as you heard before as the King of Israel is compared to the foam so he is here compared to the morning Now my brethren to close this Chapter Oh! what alteration of things God is able to make in a morning They it may be the day before and over night were jolly and merry and blest themselves in their way they had confidence in their way and multitude of their mighty men but in a morning all is spoiled God can make mighty alterations in a Kingdom in a morning and in Cities and Families and particular Persons mighty alterations in a morning My Brethren Who knows what a day may bring forth who knows what a morning may bring forth Ezek. 7. 5 6 7. Thus saith the Lord God An evil an only evil behold is come An end is come the end is come it watches for thee behold it is come The Morning is come unto thee O thou that dwellest in the Land the time is come the day of trouble is near As if God should say Al this while that thou hast bin in the act of the pride of thy heart and vanity of thy spirit I did determin that such a morning such an evil should come and it 's come it is come it is come saith God Again again and again the morning is come O! think when you lie down at night think what thou hast done this day do not dare to lie down but first make thy peace with God thou knowest not what may be in the morning and when thou risest up in the morning look up to God and seek blessing and mercy from the Lord for though thine eyes be opened and thou come to see the morning light yet before the morning be quite gone thou knowest not what may befal thee and therefore seek to make thy peace with God both in the night and in the morning for great changes may come to thee both in the night and in the morning that thou never thoughtest of in all thy life And thus through Gods blessing we have finished the Tenth Chapter FINIS An Alphabetical TABLE of the Eighth Ninth and Tenth Chapters of the Prophesie of HOSEA Page A Acceptance NO acceptance but by Jesus Christ 74 Admonition Admonition to Saints 59 Admonition to England 66 Admonitions both to Popish and Godly Wives 219 Admonition to those that sin wilfully 425 Affliction In Affliction men see their need of God 9 Affliction teacheth men and what it teacheth them 189 In Affliction God is dreadful 335 Age Every age ads to Idolatry 81 Aggravate The sins of parents aggravate the sins of the children 209 Agreement All Government comes by Agreement 17 Altars Why there were no steps on Altars nor tools lifted up upon them 70 The Altar of Insence explained 71 Why there was but one Altar 74 The Altar typified out Christs sacrifice 74 Why it was sin to errect Altars 76 Altars and Images to be removed by Saints 327 See Christ Service-book Alphonsus The diligence of Alphonsus King of Aragon in searching the Scripture 101 Allegory A fit Allegory of a good Preacher 288 Alteration God can make a speedy alteration in Cities 413 Ambition We should have an holy ambition in Religion 82 Ancestors There is more expected of us then of our Ancestors and why 82 Antinomians Antinomians confuted 100 Antinomians reproved 114 Antiquity Antiquity is no rule for Religion 86 Apis What manner of Idol the Egyptian Apis was 29 Apes An Apes tooth worshiped in the Indies 388 Application Application to the Court 365 Argument There is no argument for the holiness of a Church 130 Arms see Religion Assyrian Why the Asâ—yrian Army was called an Eagle 4 Authority Compulsion of Authority is no excuse for sin 283 B Backsliding Backsliding is dangerous 13 Bare Necks The evil of Bare Necks 433 Bassil A custom at Bassil 34 Black Patches The evil of Black Patches 433 Brethren Brethren admonished 207 Beleevers The happy state of Beleevers shewed 159 Breeding see Men Burden see Kingdom C Calf The Calf of Samaria why it was so called 25 Caution see Kings Canaan Canaan was the Lords Land in an especial manner and why 157 Cause The Cause of God prospers at last alwaies 206 Children Children should beseech their parents to repent 260 See Parents and Mothers Christ Christ is our Altar in the time of the Gospel 72 Christ is little beholding to most Kings 337 Chemarims What the word Chemarim signifieth and its diverse acceptations 388 Christian Good Christians depend upon the Covenant they have made 7 It is a very dangerous thing for Christians to be without Ordinances 54 Christians should not endure wickednesse in their families 273 Why Christians complain of emptiness 317 A Christian Principle 320 Church God doth not cast off his Church though guilty of many sins 5 Church Officers are to be chosen with great care 18 It is dangerous for the Church to mix with the world 47 The Church is Gods pallace 128 The Church is compared to a Vine and why 300 See National and Vine Christmass Why Christmass was wont to be so zealously kept 118 Cleaness God regards not outward cleaness where there is inward uncleaness 161 Commandement The second Commandement expounded 78 The second Commandement illustrated 258 Comfort see Grace Commanders see Villany Compulsion see Authority Communion To neglect the communion of Saints is dangerous 298 Controversie The Controversie between us and the Papists 78 Confidence see Fear Consideration A dreadful consideration 416 Consideration for men of quality 440 Custom Custom is no rule for Gods worship 186 Continue We must continue seeking God and why 482 Covetous see Idolaters Covenant Breach of Covenant is punished by the sword 365 In what cases men may be false in a Covenant made 366 Counsels Mens own counsels oft deceive them 397 What ought to be avoided in our counsels 398 What ought to be attended in our counsels 399 Creature Better the Creature perish than be abused 412 Crown see Princes Crosness The crosness of mens spirits in England 279 Crucifying Why crucifying was so hateful to the Romans 〈◊〉 Curse A dreadful curse lies upon the Jews to this day 298 Cyprian Cyprian's Prayer at his Martyrdom 454 D Dead Dead bodies why they defiled 166 Death Some wicked men put a good face upon the matter even at death 177 Delight see God Deering Deerings speech in his Sermon before Queen ELIZABETH 278 Depart When God begins to depart we should cry mightily 253 Despairing The sad speech of a despairing woman 473 Destruction Destruction is the fruit of not hearing the Word 293 Devil A sinner is a creature the Devil empties his excrements into 49 Diffidence The vileness of diffidence in God 50 Distance see Time Displeasure see God Distress see Hypocrites Divine The speech of a German Divine at his death 189 Divinity Man cannot put Divinity upon a creature 31 Dove Why God accepts not the Eagle but the Dove 4 Duty Good Duties being
292 Use Do not slight it 293 Obs 4 When men are violent in wickedness God will be violent in his judgments ib. Use Take heed of being violent in the wais of sin 294 Obs 5. In matters of Gods Worship we must hearken to God ib. Obs 6 It is a judgment to have an unsetled spirit 296 Obs 7 Prize the Communion of Saints 298 CHAP. X. VERS I. Obs 1 The Church is compared to a Vine 300 Reasons 1 It hath an unpromising outside ib. 2 It is the most fruitful plant that grows ib. 3 No plant requires so great care ib. 4 It is the most depending creature 301 5 If not fruitful it is most unprofitable ib. 6 It is the emblem of peace 302 Obs 2 Emptiness of professors is a very great evil 303 Reasons 1 'T is unnatural 304 2 'T is a dishonor to their root ib. 3 It frustrates the Lord of all his care ib. 4 There is no blessing upon thy soul ib. 5 If there be Grace it cannot but bear fruit ib. 6 Common gifts shal be taken away 305 7 An empty spirit is fit for the Devil to possess 306 8 God doth not let us sit empty of blessings ib. 9 The Lord hath justly made our Vine bleed for its emptiness ib. 10 The evil of emptiness is great according to the greatness of opportunities ib. Use 1 If it be evil to be empty what an evil is it to bring forth ill Grapes ib. Use 2 Let us prize fruitfulness 307 Obs 3 It is all one to be an empty Christian and to bring forth fruit to ones self 315 Obs 4 When God is spoiling a Nation it is vain for people to think to provide for themselves 317 Obs 5 To encrease our wickedness by Gods blessings is an abominable thing 319 Reasons 1 It is against the ingenuity of a Christian 320 2 Christian Principles are above estate ib. 3 It is against our prayers ib. Obs 6 The love Idolaters have to their Idols is according to that ability they have to shew their love 320 VERSE II Obs 1 Though men strive never so much to maintain what is evil God will break it 326 Obs 2 Though men be convinced of an evil yet if the temptation abide they will fall to it again 327 Obs 3 Superstitious Images and Altars are to be taken away ib. Obs 4 If we give that respect that is due to God to another thing the Lord will destroy it ib. Obs 5. If God break down what is evil let not us set it up ib. Obs 6 We must not break down Images to make up our own broken estates 328 Obs 7 Mens divisions break the neck of what they contend for ib. VERS III. Obs 1 It is a great evil for a people not to have the protection of a right Government 331 Obs 2 It is a great evil not to fear the Lord 332 Obs 3. When men have the countenance of great ones there is little fear of God amongst them ib. Obs 4. The taking away of Kingly power is a punishment for the want of the fear of God 333 Obs 5. The times of Gods wrath forceth acknowledgment from their hearts that fear not God 334 Obs 6 When the heart is humbled it will not put off the cause of evils to other men 335 Obs 7 When God forsakes a people there is nothing can do them good 337 Obs 8 It is just with God to make those things unuseful which sinful people dote upon ib. Obs 9. God can soon change the hearts of people in reference to their King 339 Obs 10 The difference between Gods people and wicked men ib. Obs 11 The stouter creature confidence is the more do they sink when they are crost in their hopes 340 Obs 12 When a carnal heart is knockt off from creature confidence then he despairs ib. VERSE IV. Expounded 361 Obs 1 Carnal hearts in their straits take shifting courses because they have no God to go to 364 Obs 2 It is an evil thing for professors to combine with wicked men 365 Obs 3 There is no trust to wicked mens Oaths and Covenants 365 Obs 4. Breaking Covenant though with wicked men is a great wickedâ—ness ib. Obs 5 Injustice and Oppression is a forerunner of Ruin 372 VERSE V. Obs 1 Those that fear God least are most afraid of any thing else 379 Obs 2 In times of danger we should be most solicitous about the Worship of God 384 Obs 3 Cities that are safe should be sensible of the miseries of others 385 Obs 4 Idolaters that dedicate themselves to Idols are the people of that Idol 387 Obs 5. Idolaters account their Idol worship glorious 391 VERSE VI. Obs 1 Our depending upon men for help is dearly bought 392 Obs 2. It is the fashion of Idolaters to rejoyce much when they get one anothers gods ib. Applied to England ib. Obs 3 Mens own counsels in matters of Religion bring them to shame 396 1 Because it is much regarded ib. 2 God leaves them to folly ib. 3 They provoke God by them 398 Use 1. What to avoid in Counsels 1 False principles ib. 2 Wicked men ib. 3 Self ends ib. 4 Pride and conceitedness ib. 5 Flesh and blood ib. 6 Passion and frowardness ib. Use 2 What we should attend in our counsels 1 Look up to Jesus Christ 399 2 Pray much ib. 3 Let the fear of God be strong 400 4 Keep to the Word of God ib. 5 Be not put off with shews of Reason 401 6 Be humble ib. 7 Consult with an indifferent judgment ib. 8 Do as you would be done by ib. 9 Whether it may not cost too dear though good ib. VERSE VII Obs 1 Vngodly men in their greatest rage are but as foam if God come against them 403 Scripture Expressions touching the vanity of great persons 404 VERS VIII Obs 1 God destroies the glorious Names of Idolatry 406 Obs 2 The nearer a thing comes to the nature of sin the viler it is ib. Obs 3 False worship is the great sinne 407 Obs 4 We may so abuse the creatures that we may turn them into sin it self ib. Obs 5 When any Ordinances of God are abused they are to be but purged but inventions of men are to be destroyed ib. Obs 6 Mans sin brings destruction upon the creatures 408 Obs 7 If it be sad that false worship is neglected how sad is it that true worship is 409 Obs 8 The ruin of Idolatrous places is more pleasing to God than their pomp 410 Obs 9 What men account highly of in matter of worship when the enemy coms in he contemns them ib. Obs 10 God can make an alteration in Cities and Kingdoms 413 Obs 11 It is a great misery to fall into the hands of ones enemies 414 Obs 12 The wrath of God is very dreadful ib. Obs 13 To live in misery is worse than present death 415 Obs 14 The misery of wicked men in affliction is wonderful 416 Obs 15 Desperation is a dreadful thing ib.
themselves If God do but leave them whatsoever their wisdom was before all their endeavors they shall be blasted and come to nothing in this it is we should sanctifie Gods Name and acknowledge it acknowledge our immediate dependance upon God for all our outward good we enjoy whatsoever second causes we have to help our selves Wicked men will not take notice of him in their Comforts they cry out of this and the other cause of their evil but it 's Gods departing from them that is the great thing they should take to heart Particular evils must not be taken so much to heart as this of Gods departing Whatsoever our condition be yet if God be not departing we are well enough though in the fire though in the water I will be with thee saith the Lord. Mark the ground of the confidence of the Saints in the time of affliction in Psalm 46. Luther's Psalm it 's called that is a Psalm that Luther was wont to call to his friends to sing when he heard of any danger that they were in or any sad thing fallen out Come saith he let us sing the 46. Psalm And mark the confidence of the Saints We will not fear though the earth be removed and though the mountains be carried into the midst of the sea Though the waters thereof rore and be troubled though the mountains shake with the swelling thereof though the heathen rage and the Kingdoms be removed yet al shal not trouble us Why what 's the ground The Lord of Hosts is with us the God of Jacob is our refuge And it 's twice repeated in the same words in the Psalm God is not gone God is not departed therefore no great matter what men can do unto us But if one be in misery and have God departed Oh! how dreadful is that condition It was a dreadful speech of Saul in 1 Sam. 28. 15. I am sore distressed for the Philistins make war against me and God is departed from me Oh! when the Philistins make war upon a people when there is enemies at our gates and then our consciences shall tell us that God is departed from us this is a sad condition It was a woful speech of Saul God is now departed when I have most need of him Wo to them then For First The root of all evil is very deep that is upon us when God is departed It doth not lie in this particular or that particular we might make shift to get over them the spirit of a man might sustain his infirmity but the root of the evil it lies in the departing of God And what can the Creature do when God is departed As the King of Israel when the women said Help O King Saith he If the Lord doth not help thee whence shall I help thee And as all creatures say If God be departed we cannot help nay the very Devil cannot help if God be gone In 1 Sam. 28. when Saul was sore distressed and he would raise up Samuel and the Devil came in the likeness of Samuel saith he Wherefore doest thou ask of me seeing the Lord is departed from thee No Creatures in the world nor Devils can do good when God is departed then the evil is only evil when God is gone An evil may have much good in it and God may sanctifie it for abundance of blessings to his People so long as he continues with them but if he be gone then the evil is only evil And if God be gon all protection is gon and therfore thou liest liable to all kind of evils whatsoever And however for the present things do seem to be good that are remaining yet the blessing of it is gone if God be not with thee And this evil that is upon thee it is no other but the forerunner of eternal evil and the creature certainly then must needs sink when God is thus departed Oh! If so be that it is so woful a thing for God to depart from a people here in this world in regard of the withdrawing of outward things and mercies from them what is it then for the Lord to depart for ever from the soul What an alteration doth the departing of the Sun make Take a delightful Sunshine Summers day and how beautiful is it Now compare that with a winters dark dismal night What makes the difference between these two The presence of the Sun in the one and the Sun is departed from the other It is but the presence or the departing of one creature Oh! if the presence or the departing of one creature makes such a difference in the world what doth the presence or the departing of the infinite God do to the soul Let the Saints who enjoy Gods presence prize it and pray as the Prophet did Lord leave us not Oh! how vain is the heart of man that will depart from God If thou depart from him he departs from thee too and wo to thee whatsoever thou hast when the Lord is gone and departed from thee The Lord departs from particular men and women as well as from Kingdoms and Nations and wo to them also when God departs from a particular man or woman he doth withdraw his common gifts and graces and comforts that they were wont to have he doth curse all means for good unto them and he gives them up unto temptations those are the three special things that God doth in departing from any particular soul he withdraws the common gifts and graces that they had and the comforts that follows and curses the means that may do them good and gives them up to the strength and power of temptation You will say it may be Many a soul that doth desire further presence of God may be afraid out of this that God is departed Now though God no question may in some degree withdraw himself even from his Saints so as they may be afraid that God is gone and departed from them yet there 's this one evidence to thee let thy condition be never so sad yet if thou beest a Saint I say this is one evidence that God is not wholly gone if he leaves any kind of shine behind him so far as makes thy heart to be longing after him God doth not so depart from his Saints but he leaves some luster some little glimmering of himself behind so much as the soul sees which way God is gone so much as serves to draw the heart of a poor sinner after himself and makes it restless and unquiet till it comes to be in Gods presence again As when a Candle is taken out of a room the room is darker than it was yet there 's a glimmering left behind in that if you go quickly you may follow When God departs from hypocrites he departs so as he leaves nothing behind him and they have not so much of God as makes them make after God and so they
turn away from God and seek to make up the loss of God in some other thing but a Saint of God that hath God beginning to depart in any degree when God is gone he will not turn aside to seek to make up the loss of God in any other thing else but he hath so much of God as doth strongly carry his heart after him that he looks and sighs and groans and cries after the Lord and as David in Psal 119. 8. there he shews us that God was in some degree departed from him in his own sense at least but mark his expression there and that one Scripture may much help any soul that is afraid that God is departed I will keep thy Statutes O forsake me not utterly Oh Lord me thinks I feel that thou art a going I feel that I have not those comforts I was wont to have those stirrings of thy Spirit as I was wont to have but O Lord yet for all this I will keep thy Statutes saith David I am resolved though I should never have further comforts from thee yet Lord I will keep thy Statutes do with me what thou wilt Iâ—le do what I can to honor thee and Lord forsake me not utterly So long as thy heart can close with this text and say thus as David Lord I will keep thy Statutes though I feel not thy presence with me as I was wont to do yet Lord I will do what I can to honor thee though I be in a sad condition and thou seemest to leave me yet Lord I will keep thy Statutes Oh Lord forsake me not utterly So long as thou canst make use of Davids expression as thine own it is an evidence God is not so departed as he uses to depart from Hypocrites and wicked and ungodly men And if it be so woful a thing when God departs truly then when God is about departing we had need cry mightily to him both for Kingdoms and particular souls When a Malefactor stands before the Judg and is crying for mercy if the Judg be a rising off the Bench then he lifts up his voice and then shreeks out indeed Good my Lord then he sees if the Judg be gone off from the Bench he is a lost man so when we see God going as many foot-steps of Gods departing from us there have been and are and yet still God leaves a light behind blessed be God we have a light of Gods presence and God is no further departed from us but so that he hath left so much of himself as we may know where to have him It follows VER 13. Ephraim as I saw Tyrus is planted in a pleasant place but Ephraim shall bring forth his Children to the Murderers WHAT God departed Wo to us when God departs from us Why but Ephraim might bless himself in his prosperous condition in which he was Ephraim might say What do you speak of Gods departing We are in a good condition it 's but your melancholly fears that makes you speak of such fears as these are we were never stronger nor never had better fortifications nor never prospered better than we do and as I told you this hath reference to the time of Jerohoam the second and the Prophet grants it that they were in a prosperous estate Ephraim was like Tyrus planted in a pleasant place as Tyrus was Tyrus it was a brave City an Island in the Sea much like as it 's reported that famous City in Italy Venice which is in the Sea about seven hundred paces from the Land it is built as it were upon a rock in the Sea and so indeed the word signifies it comes from a word that in the Hebrew signifies a Rock it was a very exceeding strong place Quintus Curtius in his fourth book of the Story of Alexander saith that Alexander in his conquest had more to do to conquer Tyrus than all Asia besides it was such a mighty and strong place Pliny saith the compass of it was nineteen miles It was the general Mart almost of all the world and it was a City very full of people and to this the Prophet hath reference when he saith Ephraim was like Tyrus because Ephraim did so glory in his numerous Progeny for Tyrus was a mighty populous place as Pliny saith of it that there were three other ancient Cities came out of it as Leptis Vtica and that great CARTHAGE that was but a spring out of this root that CARTHAGE that was such a famous City that did strive a long time for the Empier of Rome and the Monarchy and Dominion of the whol world Yea and Gades divided as it were from the rest of the earth were peopled from hence We need not go so much to the Authors that write about this City and the braveness of it for in Ezek. 27. you have a description of the City Tyrus as a most brave rich and glorious City Oh! thou that art situate at the entry of the Sea which art a Merchant of the people for many Isles thus saith the Lord God O Tyrus thou hast said I am of perfect beauty Thy borders are in the midst of the Seas thy builders have perfected thy beauty And then in the 33. verse When thy Wares went forth out of the Seas thou filledst many people thou didest enrich the Kings of the earth with the multitude of thy riches and of thy Mercandize Now saith the Lord here Ephraim is thus she said to her self that she was so prosperous and strong and rich every way she was like to Tyrus I grant it saith the Prophet and I have seen it so Ephraim is the very same even then when I am departing from her So that from hence we may see That at the very time when God is departing from a Kingdom or a particular man or woman they may be in the greatest prosperity that ever they were in all their lives When thou art neerest eternal misery thou maiest be in the highest degree of outward prosperity that ever thou wast in all thy life Physitians say that the uttermst degree of health in the body is next unto sickness It 's true here that the highest degree of outward prosperity it 's but the forerunner of ruine Oh! let us learn never to trust in our prosperity but alwaies to walk with fear and trembling before the Lord never let us think that we are safe and well because we have outward things at our wills we may have them at our wills and yet that very night the word may come This night shall thy soul be taken away as you know it was with the rich man in the Gospel when he had his barns full and was in consultation what to do yet now shall thy soul be taken from thee And Nebuchadnezzar at that very time when he was glorying in his Magnificent Pallace that he had made now
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
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
universal Secondly Suppose he should not be saved then it were better that he should be taken away than to live to sin more against God he might have lived to have done a great deal of mischief in the world if he were one that God did not intend to save and therefore quiet thy self However God sees further than thou doest either when he denies theâ— Children or takes them away in such times as these are Further In times when publick evils are threatned they are good times to die in If better not to be born in evil time then certainly it is no great evil to die in evil times Good men are taken away from the evil to come As if a woman had her breast to be launc'd or cut off would not the tender Father take the Children out of the room in the mean time Who knows but God may have the breast of his his Church our Mother even to be cut off for a time yet may suffer heavier things than ever she hath done and if God shall take away his tender Children that will not be able to bear such a sight as that what great evil is it As we reade of God towards Moses when Gods Glory was to pass by he puts Moses into the hole of a Rock and truly the graves of the Saints are but as the holes of the Rock til the Glory of Gods Justice passes by a people And thirdly If the sins of Parents may be the cause of such things to Children as better they had not been born let those that have Children take heed that they lay not up such wrath for an Inheritance for their Children as that their Children afterwards should even wish they never had been born of such Parents especially if Parents be careless in the education of their Children not to bring them up in the fear of the Lord hereafter their Children may curse the time that ever they were born of them and say Oh! that I rather had been of the off-spring of Vipers or the generation of Dragons than that I had come of such Parents Oh! that my Mother had had a miscarrying womb or that she never had had breasts to give me suck Certainly this will be the voice of many children against their Parents one day Look to it that there be never a Father nor Mother in this place that may give cause to their Children thus to wish they had never been born of such Parents And certainly if the enduring of sorrows and misery in this world may put them into such a condition what then wil sin and being the authors of miseries to others do Those Children that are abominable and wicked in their lives and are causes of mischief to others how much cause is it that it had been said that it had been been better his Mothers womb had miscarried as it was said of Judas that it had been better that he had never been born And so it may be said of abundance at this day what abundance of evil are some at this day the cause of unto others What woful disturbances distractions and calamities do some men bring upon a nation had it not been better that their Mothers wombs to have miscarried and their breasts not to have given them such And again What horrible wickedness are some guilty of How many Mother 's this day have cause â—o say Oh! that my womb had miscarried of such a Child Oh that my breasts had never given such a Child suck Oh that ever one should come out of my womb to do so much mischief to take up Arms to fight against his COUNTRY to fight against the Saints to bring in Slavery and Tyranny that ever any out of my womb should have a hand in such a mischievous way as this is Oh! these breasts of mine every time I look upon them I wish they had never given such a one suck for it may be they wil suck my blood too Certainly if ever there were a time to wish their wombs had miscarried and their breasts never given suck these are the times many may do so And this seems to have allusion to that which Christ saith in Luke 23. 19. Blessed are the wombs that never bear and the paps that never gave suck I say concerning many particulars in the Kingdom in this time it might have been said Oh! blessed had the womb been that such men were in had they never been born and the paps that they suckt that they had never given suck This would not have been an interpretation but a good prayer if it could have been foreseen if any Prophet could have forseen this that thou shouldst have been a Child and he should have been an Actor in so much mischief as hath been done in this Kingdom of late if any Prophet could have forseen this thou wouldst have said Amen to his prayer Lord give this woman a miscarrying womb and dry breasts that she might never have born nor given suck to such an one It follows VER 15. All their wickedness is in Gilgal for there I hated them WHAT this Gilgal was I opened in the 4 th Chapter at the 15. Verse it was a very famous place for many remarkable things Stones were set up in remembrance of so great a mercy in coming over Jordan and there was the first Passeover that ever they had and there they were circumcised and the Lord said unto Joshua This day have I rolled away the reproach of Egypt from off you from whence it had the name they were not circumcised in all that time in the Wilderness from whence it was called Gilgal because the reproach was rolled away I shewed abundance of mercy to them in Gilgal there they eat the fruit of the Land and there the reproach was rol'd away and the monument of my great mercy in bringing them over Jordan but now they have turned this place to the most abominable place in the Country for because there were such great things done in Gilgal they thought that it was a holy place and therefore they might justifie their superstitious waies though God afterwards did chuse another place for his Worship yet they thought to sacrifice and worship in Gilgal they thought it might be justified because it was a place where such great things were done Now saith God I never intended that all their wickedness is in Gilgal Superstitious men are proud to put holiness upon places that have had remarkable things done in them in reference to Religion This phrase we have had occasion to meet with before and therefore I pass it All their wickedness That is Their chief wickedness as if God should say there is a great deal of wickedness among them there are Murders and Thefts and abundance of other evils the breaches of the second Table but yet above all their wickedness is at Gilgal they think to make use of that
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
times of distraction wherein we live must account to suffer something things cannot be carried on with that equity as if all things were setled among us therefore though we may in an humble and peaceable way make our moans one to another and seek to inform those that are in Power and Petition yet it ought to be our care what ever we suffer in our particular to preserve what we can the honor of our Supream Court better many particulars suffer hard things than the honor of that should not be kept up for by not keeping up that we make way to suffer worse things than ever yet we have done for how would we have help when we meet with Wrong and Injustice Under God there are but three waies two extreams and one middle for men to have right in case of Injustice The two extreams they are besides our appeal to God I speak to men whereby a man can have any thought to get help against Injustice 1. The one extream is That which heretofore was the Kings Arbitrary Power acted by those that are about him We have tasted enough of this Hemlock heretofore Would we think to have our help that way We know what that Hemlock means The second extream is The appeal to the People that were a remedy worse than tbe disease for then all would seem to come to be in a confusion that way if the People the generality of the people should take up the matter we should then have nothing but murders and robberies Then the meanest man that lives in the Kingdom if he hath but as strong Arms and Legs as the richest of all he is presently equal with them when things come to be redrest by the tumultuous people Therefore the third way of help in way of Injustice it is The Mene and that is by our Parliament that is as things are now is the only regular help that we can have If we see therefore or feel some things amiss we may be sensible and seek help too but in a peaceable and humble way of Petitioning but still we should be more tender of their honor than of our own private right And an appeal to Heaven there may be likewise but of any seeming way of appeal to either of the two extreams certainly in that we make our remedy worse than the disease Pray much for them therefore that there may not one stalk of Hemlock rise up among them or any seed fall down from them but that they may be as the field which the Lord hath blessed Full of the fruits of Justice and Righteousness that themselves and this City and the Kingdom may be the habitation of Justice That Mercy and Truth may meet together that Righteousness and Peace may kiss each other that Truth may spring out of the earth and Righteousness may look down from Heaven so you have it in Psal 85. 9 10 11. verses Now there 's one Note more that I find Tremelius and Pareus and divers others have The Furrows of the field say they there is in the latter end of the word translated field a Jod which by some is made paragogical and an addition of form only But others to be an affix for the plural number and so they translate it to be thus Hemlock in the furrows of my field And that is a great aggravation If Hemlock should be be in the furrows of any field it 's evil but what my people men that profess Godliness what those that profess to set up Reformation yet Hemlock there in the furrows of my field Oh! this is sad and evil indeed In Jer. 31. 23. Thus saith the Lord of hosts the God of Israel As yet they shall use this speech in the Land of Judah and in the Cities thereof when I shall bring again the Captivity thereof The Lord bless thee O habitation of Justice and mountain of Holiness When I bring their captivity again when I 'le own them to be mine then there shal be such eminent Justice and Holiness that this speech shall be used The Lord bless thee O habitation of Justice and mountain of Holiness So if we would have any evidence to our souls that God doth own us and that we are his and God indeed hath delivered us from our Captivity we should labor that Justice and holiness may be so eminent that all the people about us may say The Lord bless this Land the habitation of Justice and mountain of Holiness Both must go together we must not think to raise up the Ordinances of God and cast out superstition but we must be the habitation of Justice of the Lord that the Lord hath blessed It follows VER 5. The Inhabitants of Samaria shall fear because of the Calves of Beth-aven YOU heard before that they were convinced in their consciences that they did not fear God For now they shall say We have no King because we feared not the Lord. They feared not God but now they shall fear From whence the Note is this That those that fear God least are most afraid of any thing else Where the fear of God is not other base fear will be and so much the more the less we fear God Oh! how much better were it that our fear were set upon God than upon other things You must love something Were it not better that your love were placed upon God than any thing else And you must fear something Were it not better that your fear were upon God than any thing else And you must rejoyce in something and sorrow and the like Fear it is a very troublesom affection if it be misplaced Oh! learn to place your affections right place them upon God By the fear of God you shall come to fear nothing else Oh! how excellent is Gods fear This one thing sets out the excellency of the fear of God That where the fear of God is setled in the hearts of men and women all other base fears are rooted out Would not you be glad to be delivered from creature fears especially you that have liv'd in many dangers a few months since Oh! if you might be delivered from the fears of the creature how glad would you bee Here 's the only way Let the fear of God be strong in your hearts and the fear of the creature will not prevail with you You see it clearly in the example of Habakkuk in Hab. 3. 16. When I heard God revea'd his will my belly trembled my lips quivered at the voice rottenness entred into my bones and I trembled in my self But now Habakkuk why would you trouble your self with so much fear Mark there was a great good came to him by it That I might rest in the day of trouble when he cometh up unto the people When there shall be a coming up unto the people and the enemy shall prevail and when the figtree shall not blossom nor
he was so terrified in apprehension of the wrath of the Lamb that Christ did appear against him that he drank poyson and kild himself And Maximian ended his life with a haltar and hanged himself Galerius died of a most noisom and filthy disease Maximinus that he might prevent his death he likewise murdered himself And so Maxentius ran into the bottom of Tiberis to hide himself there And thus they did seek by several waies to hide themselves from the sight of the Lamb by violent deaths I suppose all of you do understand cleerly that it is meant an expression of great anguish and desperation but yet that we may see why the holy Ghost makes use of this expression rather than others and to find out the reason of it you must know that the expression doth arise from hence the Land of Canaan where the Prophet here Prophesies it was a Land full of Mountains and Hills and these Mountains were stony and rocky many of them and they were wont therefore to dig places in the mountains that were stony and rocky for safety in case they should be in any great danger to dig such holes that they may run into and that by their narrow passage they might be able to keep out an enemy from them and therefore I remember I find in Josephus 14. Book of Antiquities 27. Chap. and so his Book of the Jewish Wars the 1. Book and 12. Chap. he saith That those that were Theeves and Robbers they would make use of such Caves and Dens in the Mountains and Hills and now to these the Scripture doth allude and by this you may be helped to understand divers places of Scripture in Isa 2. 19. And they shall go into the holes of the Rocks and into the caves of the Earth for fear of the Lord and for the glory of his Majesty when he arises to shake terribly the Earth They should go then into the holes of the Rocks and caves of the Earth for they were wont to use such things there much And so that Scripture in Psal 11. 1. In the Lord put I my trust how say ye to my soul Flee as a bird to your Mountain In times of danger they were wont to flee to those Mountains And so in Psal 121. 1. I will lift up mine eyes unto the Hills from whence cometh my help not only to the Temple but to the Hills because in time of danger they were wont to think of the Hills But saith David I lift up my heart to God and that shall be to me instead of an hundred holes in Hills And in Psal 36. 6. Thy Righteousness is like the great Mountains It 's not only because the Mountains stand steadily and strongly but because the Mountains were places of refuge and shelter So the Saints have refuge in the faithfulness of God as they did run to the holes in the Mountains and therefore God is call'd a strong Rock that the Righteous run to why not only because a Rock is strong and cannot be removed yea but what safety is there Suppose a man run to the Rock cannot the enemies follow him and take him in the Rock Therefore it is not only meant when it is said God is as a Rock not only because the faithfulness of God is steady as a Rock but because they had caves and holes in the Rocks that they were wont to run to in time of danger therefore God is call'd a Rock And so The strength of the Hills is his also in Psal 95. 4. These Scriptures we may understand by this by understanding the manner what they were wont to do in their Mountains In Psal 94. 22. But the Lord is my defence and my God is the Rock of my refuge But yet further that we may understand the meaning of this expression Because when in times of danger they ran to the Mountains and to the Rocks and Holes into their Caves they considered when they were there Oh! the enemy if he should come upon us how sad would our condition be Oh! that rather this Mountain that is now over us I would rather that it should sink down and fall upon me than the enemy should take me and this Hill that I am got into a hole of for my refuge it were well if this should sink down and press me to nothing This I take to be the meaning of this Phrase the rise of it they despised the Mountain of God the going up to his Mountain but now they would be glad to have so much use of these Mountains that they might crush them in pieces From thence there are these Notes First Oh! the Alteration that God can make in Cities and Kingdoms They who were proud and scornful ere while are now so distressed as would think themselves happy to be crush'd by Mountains and Hills Secondly Hence we may learn how great is the misery of falling into the hands of our enemies for that 's the meaning when the Assyrians should come against them and they were besieged for three years together they knew how savigely the Enemies had used others in the Country so that they desired to die under the Mountains rather than to fal into their hands the great misery there is in falling into the hands of Enemies And I remember Josephus in one of the forenamed places gives us a notable story of this he tels us of some that did run into the Mountains and Holes for safety and Herod he pursued them and among others there was an old man and he had seven Children and his Wife with him but rather than he would fal into Herods hands he call'd his Children one by one unto the mouth of the Cave that he had made in the Mountain and when one came he kil'd that before the Enemy and he cal'd another and kill'd him and so he did till he had killed all the seven and killed them Himself and afterwards his Wife and when he had cast their dead bodies down the Rock he threw himself down head-long after them and so he slew himself and all this rather than he would fall into the hands of his Enemies Certainly there is wonderful misery Some of you perhaps have seen or felt somewhat but that that you have felt and seen hath been nothing to what was like to be had the Enemies gotten full power He was fain to deal fairly to get people to himself but cruelty doth break out now and then and by that you may see what should have been generally if the Lord should deliver you into the power of the Enemy Let us bless God then that we are delivered from that that we have no such cause to cry out to the Mountains to cover us and the Hills to fall upon us Thirdly The wrath of God Oh! how dreadful is it there is nothing so fearful as the wrath of God One would think that that which
then it were another matter but now considering they have enough in them to make them subjects of Gods wrath God may take advantage the rather because of thy sin and therefore take heed ane especially take heed to Gods Worship for we do not find in Scripture where any children are so threatned as the children of Idolaters are And then a further Note is this That the Judgments of God neer to us should awaken us we should think Why may it not be upon our selves This was a heavy Judgment of God upon some City neer and God would awaken them Oh! what have we heard hath been upon our Brethren in other parts and we have been sottish and not sensible of it because iâ— hath not just come upon our Gates the Lord expects when we hear of any dreadful evil upon others that we should tremble and fear before him And then one thing further note from hence As Shalman spoiled Beth-arbel The word that is here Shalman it signifies the name of one that is peaceable one that is peaceable and yet he shall exercise his cruelty so as to dash the Mother upon her Children this is not one that bears cruelty in his name not a Tyger but a Shalman a peaceable man as his name carries it and yet thus cruel when he comes to have power Oh! men who have peace in their names and peace in their mouths and peace in 〈◊〉 yet when they come to have power often times are very cruel We were like to have found it so if our adversaries should have prevailed especially this Citie might have been made a Beth-arbel Mothers dashed upon their Children It 's true when the adversaries did prevail in any place they did not do so but it was not through any ingenuity or pity but out of fear but had they gotten the day then we might have expected even dashing of the Mother against the children VER 15. So shall Bethel do unto you because of your great wickedness SO shall Bethel What shall Bethel rise up against the rest of the ten Tribes and come and destroy Mother and Children together That 's not the meaning But Bethel shall do it that is Bethel is the Cause of this that dreadful slaughter that is like to be among you it shall come from Bethel Who would ever have thought that Oh my Brethren Miserable Judgments do many times arise from causes we 〈◊〉 think of that 's the Note from thence I say miserable Judgments do many times arise from causes we little think of From Bethel there should come this slaughter and dreadful blood-shed And as that Note more generally so more particularly this That from places of Idolatry comes the greatest evils to Kingdoms As 't is very observable on the contrary from the places of Gods Worship comes the greatest good so from places of Idolatry the greatest evil In Psal 76. 2 3. In Salem is his Tabernacle and his dwelling place iâ— Zion There brake he the Arrows of the Bâ—◠〈◊〉 Shield and the Sword and the Battel Did God break them there Was there a Fight in Zion and in Salem No that 's not the meaning but in Zion and Salem where Gods Tabernacle was those Servants of God that were worshiping of God in Jerusalem and in Zion and praying to God they got the Victory so we may say that such a place that was fasting and praying in the time of our battels there God brake the Arrow and the Bow in that place where they were praying and seeking God it was in Salem and Zion Where the true worship of God is from thence comes the good of a Kingdom And so in Isa 31. 9. Whose fire is in Zion and whose furnace is in Jerusalem The Lord is there threatning the Enemies of his people and he saith That his fire is in Zion and his furnace is in Jerusalem there God hath his furnace and from thence it shall go to destroy the adversaries And so on the contrary where Idolatry is set up and false worship maintained from thence comes evils and miseries upon us Because of your great wickedness The word is Because of the wickedness of your wickedness so the Hebrews express the suparlative degree by a genetive case the evil of the evil the wickedness of the wickedness From whence observe Other sins are great sins but this of false worship indeed is THE great sin that God is provoked against a people for Whence let us not make light account of the Worship of God for how little soever Gods Worship is in our eyes yet it is a great matter in Gods eyes and though you think that the sins against God in the matter of his Worship be but small yet God saith it is the great wickedness it is the wickedness of wickedness And great wickedness it may be call'd not only in respect of the nature of it but from many aggravations and long continuance in it notwithstanding all their means You may Note further from hence God takes notice not only of mens sins but of the aggravation of their sins Oh! let us do thus do not only look upon your sins and acknowledg your selves to be sinners but look upon the Aggravations of your sins Oh! this sin committed against so many Mercies so many Prayers and Resolutions and Vows and Covenants and so many Deliverances that I have had labor to lay the Aggravations of your sins upon your hearts and this is the way to humble your hearts before the Lord. Indeed the Saints of God they need not seek to excuse their sins be not afraid to lay the aggravations of sin upon your own hearts according to what great aggravations there may be Greaten your wickedness before the Lord do not so as ordinarily people do to extenuate your sins for if there be any extenuation that possibly can be Jesus Christ will find out that in his pleading Christ is your advocate who sits at the right hand of the Father and it is his work to plead your cause and therefore if there can be any thing to extenuate a sin he will do it you know that when he was here in this world when his Disciples did offend very much in that sleepiness of theirs that when Christ was to suffer they could not watch with him one hour that sin might have been aggravated with abundance of circumstances but saith Christ The flesh is weak but the spirit is willing he falls to extenuate and excuse Now that which Christ did there he wil be ready to do in Heaven for thou that art a Saint And then further According to greatness of sins so is the greatness of wrath great wickedness and great wrath they go together and therefore according to the greatness of sins should the greatness of our humiliation be For so it is said of Manasses That he humbled himself greatly and in Lament 1. 20. where the