Lord calls to contend by fire Surely the Lord doth it at this day he calleth to contend with England by fire in a most dreadful way and who knows what the end shall be That he hath a most dreadful controversy against England at this day will appear if we further take these considerations First That a people complaining of bondage heretofore yet when God offered deliverance should be so far left of God as they shall now rather be willing to make themselves and their posterity bond-slaves Surely God hath a dreadful controversy against us it were else impossible that such a thing should be in the hearts of men Men love liberty they groan under bondage We did groan but a few yeers ago and the Lord was coming to help us and yet we are now so left of God that we even turn again to our former bondage and would have our ears to be bored that we might be perpetual slaves Secondly It is not only that we wil turn again to bondage but this is out of a spirit of enmitie against the yoke of Jesus Christ This is the very ground and bottom of it in a great part of the Kingdom whatsoever yoke they have upon them they are resolved they will not have the yoke of Christ out of a spirit of enmity against the Godly party who desire and endeavor Reformation At the beginning of this Parliament when we began to have hopes of some liberty and reformation Oh what a joy was there generally in the Kindom all men agreed together but when those that were wicked and carnal began to see that their godly neighbours rejoyced that they blessed God for what was done that they had their minds now they turn out of a spirit of malice against them rather than they shall rejoyce rather than they shall have their minds we will turn back again to the bondage we were in before and we will stand and oppose that which heretofore we rejoyced in Certainly here is the very ground of so much contradiction as there is at this day They have therefore turned Malignants against that Cause which a man would wonder that ever rational men should be against But there is a spirit of malice against Christ and his Ordinances fearing a reformation they would have their lusts and they think if reformation come they should not have them with that liberty they have had here is the very reason that the Gentry and others in the country are opposite Surely God hath a controversie with us Thirdly That men should so vily desert those whom they have chosen and trusted who have been faithful those Worthies in Parliament who have ventured their lives for them basely and unworthily now to desert them it is one of the greatest judgments of God upon the hearts of men and therefore upon a nation that ever was If they complain of them now they would much more have complained of them if they had complyed suppose the Parliament had made up a patched reformation and a crazie peace that uppon any occasion we had bin in danger to have had war broken out again would not the people of the land have cried out of their unfaithfulness But now they venture themselves and labour so hard for a sound peace therefore to be deserted An unworthy generation a generation that we have cause to fear is become the generation of Gods wrath and the people of his curse People are affected according as success is we complain of those in Parliament because of some difficulties that are in the work yet if they had not done what they did they would have complained much more So of Ministers sometimes Ministers speak and stir up people because their consciences tell them they should be unfaithful to their country and to the cause of God if they did not now they cry out as they did of Luther that they are the trumpets of sedition and rebellion whereas on the other side if they should say nothing then people would have cryed out that they had betraied their Country and that they were not so faithful in their places as they should therefore people were so bad as they were Thus hard it is for God or man to please people Again That not only people should desert them but that so many of Nobles and some Members of the Parliament themselves should desert their Brethren there and joyn with Papists French and Walloons When as not long since a company of vile wretches being gathered together to fight against our brethren of Scotland and yet those vile people could not be brought to fight against them by any means But now not the vile ones but Nobles Knights and Gentry can be brought to fight against the Parliament their own Brethren Is not here a mighty hand of God against us Could this ever be if God had not a dreadful controversie against England Fourthly That men should be so blinded as to think the Protestant Religion should be maintained by an Army of Papists that the Laws and Liberty of the subject should be maintained by an Army of Delinquents and strangers yea that the King with Papists Delinquents French and Walloons should better maintain the Liberty of the Subject and the Protestant Religion than with the Parliament That people should come to beleeve this is not the hand of God upon the people of this land Are they not infinitely besotted can we think that men indued with reason should do this Surely were not the Judgment of God fearfully upon their souls it could not be beleeved that ever this should be done by people that had any rationality in them Fiftly God surely calls to contend fearfully with us in that he should suffer such an ill cause to prosper so as it hath done and to get to that height as it is It is that which is the amazement both of England and the Countries about us that such an ill cause should get so high and prosper so much as it hath done Surely the Lord is against us or else it could not have been Sixtly When there shall be such a desperate design so long a hatching drawn forth in such a season and so driven on and now breaking forth in such violence and yet men cannot see it The tract of the design is aâ— cleer as the Sun at noon day and drawn on from one step to another by comparing of one thing with another we may see it as apparantly as the light Would you not think it a besotting thing if there should be a train of Gunpouder laied along in the streets from such a place to the Parliament House to blow it up and yet that men should pass by and say they see no such thing Certainly the drawing on of the design against our Religion and State to bring us under tyranny and slavery the tract is as evident and plain as ever there was train of Gunpruder laid to such a place that men would willingly blow up and yet
and therefore he begineth with them They are called Priests not that they were true Priests for they were not of the tribe of Levi Observ Priests but they were so reputed to be The Priests have usually been the causes of all the wickedness in and judgments on a Nation Jer. 23.15 Prophaness is gone throughout the Land from the Prophet and the Priests Multitude of Scriptures are evident before us that layes the evil of Nations upon Priests And hath it not been so with us and is it not so at this day Applic. There was never a more filthy sink of scandalous superstitious Priests in a Kingdom than of late amongst us as hath begun and will yet further appear unto you There hath been an accusation against our Parliament that orthodox grave godly Divines have been put out of their livings See the first Century of malignant Ministers ejected I suppose you begin to see what those grave orthodox godly Divines were that were put out under evident and plain proofs it is made known to the world to the satisfaction of them and you have but the beginning of it you will have a great deale more afterward Heare ye Priests And hearken ye house of Israel that is the next Exposit The house of Israel by that is meant the common people Priests first the house of Israel next and the house of the King that is last And the house of Israel is set between the Priests and the house of the King upon this ground because by these two by the corruption of the Priests and the house of the King all was swaied the cause of the evil of the people came from them both partly from the Priests and partly from the house of the King It came both waies to the people and between them both the people were undone Obser Let these two join in any sinful way in a Kingdom the Priests and the house of the King let them joyn and set up what they wil in worship the people will go that way they go If but one of them be right there is a great deal of hope of much good but wo to a people when both of them are corrupt when both Priests and the house of the King too are corrupt If the house of the King should be corrupt yet if the Priests and so the Ministers if they kept up the truth and vigor and life of Religion things would go reasonably well in a Kingdom though Religion might be persecuted yet the life of it would not be taken away Whatsoever Laws Magistrates did enact against the waies of God except Ministers be brought to comply those Laws will not be brought to prevail with the consciences of people nor with their practices Jeroboam and the other Princes saw it was in vain for them to think to prevail with the people except they could get the Priests to be for them therefore it was the great deâ—â—gn of Jeroboam to get the Priests of his side which he easily did for all preferment came by him he raised whom he would and then because that their means and preferment lay upon him they would joyn with him in what way he went Object But mark Might not the people excuse themselves and say what should we do On the one side authoritie enjoyns us on the other side our Ministers teach us to do thus and thus what shall we do they might think to excuse themselves Answ No judgment is against you Oh house of Israel notwithstanding the Priests and the house of the King have done thus and thus yet you are not to be excused A great many reasons may be given why the people may not be excused though they be commanded thus and thus Arias Montan. I remember Arias Montanus upon this Scripture gives this reason why men are not to be excused though they be commanded by the King Kings for he laies down this for a rule That no King can make any Law but by the people they cannot saith he make Laws by themselves alone the people must consent to thâ—m some way or other therefore the people are involved in al the wicked Laws in a Kindom It is not enough therefore for you to say such and such Laws are made and we cannot help it we are to know it is not meerly the wil of a King that is a Law to a Kingdom but Laws enacted is where people have their hands one way or other in them This answer he gives and he quoteth an Heathen to shew that people must have their hand in the Laws that are made especially some people for some Kingdoms are otherwise governed than others Not alike Absolute as som in Scripture therefore there is no reason for people to say in the Scripture such Kingdoms did so and so We know in one Countrey the Kings authority reacheth so far and in another so far in one Countrey Kindoms are by Election in another by Inheritance in one Countrey the female inherits in another none but the male therefore the power of Kings and their limits is not what hath been heretofore in such and such a place but what is the constitution of that Kingdom of which he is King for many are limitted in their power in one Countrey more than in another Therefore the people are not to be excused because of their evil especially in these times Now this sheweth evidently that God would have every one examine what is taught him and what is commanded him by his superiours It is cleer from hence The people art here cited to judgment and placed between the Priests and the Kings house though the Priests taught them superstitious waies though the Kings house commanded them yet they must be judged then I say it is cleer that God would have every one examine what is taught him and commanded him by his superiours and himself to know the rule of his own actions It is no answer for God to say I am taught thus or I am commanded thus you must know the rule of your own actions your selves for you your selves must give an account unto God But you may say Quest Shall it be left to every one to judge of the truth of what is taught and of the lawfulness of what is commanded If every one shall judg of what he thinks in his conscience lawful what order can there be For answer unto that Answ Whatsoever the inconvenience may be it appears evidently to be a truth for we must answer unto God for our actions therefore we must know the rule of our actions therefore First let the inconveniency be what it wil the truth is good But secondly I say this that every one must judge so far as it concerns his own act he cannot judge so far as it concerns the Magistrates act what is fit for the Magistrate to command Note nor the Ministers act what is fit for him to teach but he may and he ought to judge
so far as it concerns his own act what I am to do so far as I must answer before God I must judg it so but if I be taught and commanded by authority one thing and I judg another I go upon mine own peril that is if I do not judge right I sin against God and incur punishment from God and I must run the hazard but to judge that which must be the rule of my act that is a certain truth belonging unto every man Give ear ye house of the King And there is put an Ob unto this besides the other Give ear Oh house of the King for though it comes in last yet that 's the principal indeed for what can superstitious and Idolatrous Priests do what hurt except they be countenanced by the house of the King Give eare therefore Oh house of the King Oh house that is the King himself with all his Courtiers Kings and Princes must have sin charged upon them and be made to know that they are under the threats of God as well as any Obser For judgment is against you Mark it he doth not put all this evil upon ill Counsellers that got into the house of the King but he puts it directly upon the house of the King it self Ill Princes may be as great a cause why there are ill Councellors Note as ill Counsellors why there are ill Princes Ill Counsellors usually see what the design of a Prince is and what is sutable to his disposition and they blow up nourish and help that with their evil counsel But were it that the design of Princes and their dispositions were right they might have Counsellors about them to further that which is right too Certainly it is no excuse for Princes to cherish flatterers and wicked ones about them then to say they were advised to such a way For if the teaching of the Priests and the coÌ„mâ—nds of Princes do not excuse people but they must see a rule for what they do then Counsellors about Princes connot excuse them but they ought to see the rule for what they do too It is the unhappiness of Princes to have none about them to charge them personally with their sins I mean in the Name of God to shew them the evil and the danger of their sins It was wont to be said as heretofore I have told you Da Ambrosios plur habebimus Theodosios Let us have Ambroses and we shall have Theodosius's because of his freedom of spirit with that Emperor And besides to another Emperor Valentinian saith he Noli te extollere Imperator si vis diutius imparare esto Deo subditus Do not lift up thy self Oh Emperor if you will be Emperor longer if you will reign longer be willing to be subject unto God And we know with what freedom of spirit the Prophets in former times spoke even to Kings houses You know that of Samuel 1. Sam. 12. ult If you do wickedly you shall perish both ye and your King So Elijah to Ahab Thou art he that troublest Israel So Elisha to Jehoram 2 King 3.13 14. What have I to do with thee and yet Jehoram came to the Prophet in an humble way what have I to do with thee Get thee to the Prophets of thy father And were it not that I regard the presence of Jehosaphat the King of Judah I would not look toward thee nor see thee This he said to a great King Great liberty have others had in the Primitive times to speak thus unto Princes And a great cause of the evil of these latter daies hath been the flatteries of those that have been at Court therefore saith the Prophet here Hear ye Oh house of the King Kings are great indeed above other men but what are they before the great God Psal 76.12 He shall cut off the spirit of Princes he is terrible to the Kings of the earth Psal 105.12 When they were but few in number yea very few and strangers in the land when they went from one Nation to another from one Kingdom to another people he suffered no man to do them wrong yea he reproved Kings for their sakes He reproved Kings for the sake of his own people when they were but few in number and went wandring from one Nation to another said Touch not mine anointed that is touch nor my Saints He gave Kings warning that they should take heed how they did so much as Touâ—h his Church touch his own people Gods people are there called his Anointed and it is said unto Kings that they should not touch his anointed that were so few and wandered up and down from one Nation to another Say thus even to the house of the King Expos 2. But yet further The house of the King is named last here is named after the house of Israel why so Not that the house of Israel were more guilty than the house of the King but because the house of the King could least endure reproof that is one reason given of it they could hardly bear reprehension therefore in wisdom so far the Prophet would go he would begin with the other and being in a way of reprehension with the other then he comes in with the house of the King Obser Though they are to be reproved for evil yet some due respect ought to be given unto them Judgment Judgment is toward you saith the Prophet Judicium here is taken either actively or passively Actively pro actu Judicij so Junius it was their part to judg out of the Law and so he would reade it thus Judgment is yours Oh house of the King you ought to judg the people in righteousness But I rather think that here it is to be taken passively that is that God calls you to judgment to suffer Judgment judgment is toward you Note or against you And observe I beseech you the difference between the beginning of the fourth Chapter and the beginning of the fifth In the fourth Chapter it was but a controversie a strife that God had with them Hear the Word of the Lord ye children of Israel for the Lord hath a controversie with the land But here you have another word now it is come to judgment that which before was but a contending with them is now come to a judgment of them to a passing of sentence upon them judgment is against you sentence is out upon you The former was Gods pleading against them and this now is Gods judging of them When God pleadeth against us that is the Note from thence let us not neglect his pleas Observ Gods pleadings for they will come to a sentence and then we are gone If we neglect when he begins to plead his cause with us if we neglect it because judgment is not upon us it will proceed to a sentence God hath laid his plea against many a man in his Word and perhaps some of you see it and know
goodness of God is not honored by us when the Lord for our good shall give us notice of our sins that so we may prevent judgment the desert of our sins and we notwithstanding shâ—l â—in it dishonors Gods goodness 2. The truth of God is not honored when we do not obey this is no other than a venturing whether the word be true or no whether Gods words are yea and nay Oh sinner dost thou know what thou dost thou temptest God saying Lord there are such and such threatnings against sin but I do not beleeve them Lord I 'le venture it I 'le put it to the tryall whether it be so or no. 3. As it aggravates the sin so the punishment the judgment cannot but be the greater thou canst expect but little pitty from the goodness of God which thou hast slighted when it warned thee of those judgments which are now upon thee His mercy to remove them cannot be expected God by His Ministers warned me in such a Sermon but I went on and would not reform and now there is matter for the worm of conscience to gnaw upon that thou maist say as Job What I feared is now come upon me and this is that which aggravates our misery Use Engl. At this time have not the Ministers of God for these twenty yeers especially in these latter seven yeers made this the subject of their preaching to warn us of judgments and now the judgments of God are come upon us God hath vindicated the word of His servants But these words though they may be thus understood yet I conceive they bear a further signification which is this I have declared among the Tribes what shall be without revolk without Expos 2 any change or alteration I have formerly repented and have been intreated but now I 'le repent no more They continue Gods unchangable purpose for the desolating of this people and being thus understood the Note from them will be this That there is a time when there shall be no help to be delivered from judgment though they should call cry mourn weep fast Obser and intreat yet the judgment should not be removed As 't is said of Esau He found no place for repentance Heb. 12.17 Heb. 12.17 There is a great mistake by many in the interpretation of that place from which text many gather that there may be many tears shed much sorrow found and yet no true repentance but the meaning of the words is this he found no place for his father Isaacs repentance though he cried and shed tears for the blessing yet his father repented not that he had bestowed it upon Jacob so that people may cry and humble their souls before God yet shall find in God no place of repentance nay if that the Saints of God should all joyn together and pray for such a people they should not prevail Ezek. 14.20 Though Noah Daniel and Job should pray for them they should not prevail Oh sinner take heed this be not thy condition thou hast godly parents and kindred it may be and they set themselves to seek God for thee but God will deny them their prayers shall not prevail for thee this may be the case of Nations and Kingdoms that there may be true repentance found and turning to God and yet no deliverance from outward affliction I deny not but that true repentance shall deliver a soul from eternal wrath from perishing in hell but this I affirm that there may be true repentance found and turning unto God and yet no deliverance from a temporal affliction And this I shall make good by two famous texts of Scripture The first is in Deut. 3.26 Moses had sinned and God saith he should not go into the land of Canaan which was a sore affliction to Moses upon this Moses he praid and 't is certain Moses had repented him of that sin yet see what he saith The Lord was wrath with me for your sake and would not hear me but let it suffice thee speak no more of this matter All his prayers and repentance could not deliver him from that outward affliction and bring him into Canaan The second text is in 2 Kings 23.25 in the former chapter we find the heart of the King melting when he heard the Law read and perceived the anger of the Lord against his people was provoked yet the Lord tels him that he should die in peace And in the 23. Chapter the King he sets upon reforming the people enters into a solemn Covenant with God causeth the people to joyn with him pulls down the groves destroies Idolatry and although it be said in the 25. verse that like unto him was there no King before him yet in the 26. verse God saith Notwithstanding all this he will remove Judah out of his sight So that sometimes God is so set upon his threats that they shall come to pass God will make them good whatever comes of it this I conceive to be the meaning of these words And so Mr. Calvin reades them God may be so resolved against a mans eternal estate that he will never shew such a man or such a people mercy more as we may see in those which were bid to the Gospel-supper therefore we had need to gather our selves together before the decree bring forth Zeph. 2.1 2. Oh let us in this Kingdom take heed yet through Gods mercy we are not left desolate but have many points of mercy even in this day of our rebuke but what God will do one cannot determine therefore it concerns us to prepare to meet our God lest the wrath of God meet us overcome and destroy us till there be no remedy though through mercy for the present we may say there is remedy yea rather let us tremble and be awakened because God sometimes comes against and is more quick with a people that are not so openly and notoriously vile as others are than he doth with the most profane So much for this ninth verse VER 10. The Princes of Judah were like them that remove the bound therefore I will powre out my wrath upon them like water BUT why is God so wrath with Israel ConexioÌ„ Have not the Princes of Judah provoked Him also Yea for God here speaks to them principally It seems the people were not so bad so sinful as they for in the next words he saith That Ephraim is oppressed and broken in judgment because he willingly walked after the commandement First Princes must answer to God for all their doings Though they are above all men in power and so are not so lyable to give an account to man as others are yet to God they must those actions which are least obnoctious to men are much to God The Princes of Judah are like to them that remove the bounds Obser 1 Are like That is not so much in a similitude as reality as 't is usual in Scripture to put the word like for the thâ—ng
will make as little of them as they do of Gods people The day of the Lord cometh that shall burn as an oven and all the proud and all that do wickedly shall be as stubble and the day that cometh shall burn them up It follows Expos While they lie in wait Though they are as hot as an oven yet they do not run head-long imprudently but they have will to wait their opportunity And should nor this be our wisdom in the waies of God Use not to carry things imprudendtly Let not our desires be so eagerly set after any thing but that we can be willing to be without it or patiently to wait Gods time for it They are as hot as an oven and yet not cooled because they have not their desires presently fulfil'd So must we take heed of having our hearts cooled when we have opportunities to further any design we have on foot for God and his Cause though they had not opportunities to further their plots yet they waited stil and were not discouraged How many times do people when God sends but a little famine of the Word amongst them grow cold and lose all the heat which they had And their Baker sleepeth Expos 'T is as if men which have a common oven they put fuel into it and let it burn till they go and call their customers together and when this was done then they might go and sleep So the people were leavened These people by their Bakers were prepared they had heated their oven and now they thought they might go to sleep they might be quiet and did not our Bakers do thus they had heated their oven Engl. but blessed be God that disapointed them in their way when these bakers slept their oven heated notwithstanding Subtil adversaries when we think them to be most secure Obs their designs are still driving on Thus it was in Ireland and here amongst us Treaties in Engl. even in their greatest shews of peace in their Treaties the truth is if ever we wil have the fire quenched which now burns so violently we must take away the incendiaries and stirrers up of these unnatural wars Let us in good causes though opportunities may cease for work let not the fire go out let the oven be hot still at the first their oven did but begin to heat now it is all in a flame at the first they would use fair means with the people and perswade them with good words and answer their arguments but when their oven was hot that they had brought their designs to maturity and got power into their hands then 't is now no longer will ye worship at Dan and Bethel and 't is your best course but now Clup law now no more satisfying of consciences but to prison with them now such a prison for such the other strong goole for the rest this hath been the way and course of those which would set up any false way of worship when their morning is come and their oven hot then come the day is ours no more perswading now Wil they not come in force them to yeeld Their way was at the first to leaven the people to try how they stood affected but now enough of that seaze their estates and imprison their persons VER 7. They are all hot as an oven and have devoured their Judges all their Kings are fallen there is none among them that calleth unto me NOT only Jeroboam and his * for this Ieroboam under whom Hosea prophesied was the son of Ioash chap 1.1 not the first Ieroboam successors but also Princes and people at length grew hot in the pursuit of that great design of altering Religion in so much that no man might dare to show himself against them many of the people at the first made scruple of yeelding to their new way but having overcome their consciences now nothing troubles them they not only yeeld themselves but violently presse the consciences of others which refused but this similitude we met withal in the fourth verse of this Chapter which we opened then and therefore passe it over here It follows They have devoured their Judges Some of their Judges it is like could not but have some light in them to see that the altering of Religion could not but be against their Laws yet seeing both the Princes and the people were set violently upon it they also yeelded Hierom observes this This is the vile base and low spirits of men in honor and this honor depending upon the favour of Kings that rather than they will hazard their places and lose their gains will yeeld to any thing and for the pleasing the King wil tel him the Law is for him the bonds of the Kingdom do not forbid him Mica 3.11 They build up Zion with blood and Jerusalem with iniquity the Heads thereof judge for reward and the Priests thereof teach for hire and the Prophets thereof divine for money the Princes and the Prophets ask for a reward The Princes have a mind to such and such a thing of their subjects but to cover the vileness of the action and his injustice King craft he would ask the Judges whether it were not Law or no now the Judges for their own profit encouraged him and told him it was lawful he might do it How have our Judges immitated these Though men had some integrety at the first England yet the heat arising so high in the Princes and Nobles yea and in many of the High Court of Judicature that they could not endure it Thus we see how one time answers to another in wickedness The Princes designs go on with strength when they have got the Judges to side with them and to give sentence for them in their unjust designs Expos 2 Others carry it thus They having mischieved and ruined their Judges that did oppose them Mercer ex talmud therosolymit therefore Mercer that learned Interpretor for the furtherance of this sense brings a tradition of the Jews That the Princes and Rulers had so wrought about with the people that they should come to the King bring a humble petition to him in which they should desire intreat the King to give them leave to set up an Idol which they did and when they came the King put them off told them it was late in the evening now bid them come in the morning in the morning they came and bid him Arise and set them up an Iâ—ol No saith he your * Synedrin the Court Ecclesiastical and Civil according to the government of those times Synedrium will not give consent to it nor suffer it No say they we have taken a course with them we have kil d them which is the old way and course which persecutors take with those which might seem to oppose them in their plots Or thus They had devoured their Judges and their Princes Expos 3 by
in the time of Gods judgments Page 443 Obs 7. In time of trouble superstitious people are in greatest perplexity ibid Obs 8 It is an ill thing to have ill neighbors Page 444 Obs 9. When the wrath of God is against our neighbors we had need look to it Page 445 Question What shall we do in such times Answer 1 Humble your selves before God Page 446 Answer 2 Rise up as one man and help your brethren Page 447 Answer 3 Meet your own danger before it cometh ibid VERS IX Obs 1. The day of Gods peoples affliction is the day of their rebuke Page 448 Obs 2. God hath his set times for rebuke Page 449 Obs 3. When wicked men stand out lesser judgments they have cause to fear greater ibid Obs 4 It is a dreadful time when God so rebukes a people that he destroies them ibid 1 All the wrath that was treasured up breaks out upon them Page 450 2 All their sins comes together into Gods remembrance ibid 3 The cries of justice prevail against such men ibid 4 Mercy leaves such a people ibid 5 The Lord intends hurt to them ibid 6 All the creatures dare not own them ibid 7 All their services are rejected Page 451 Obs 5. God smites not a people with judgment before he warns them Page 452 Obs 6 When God threatens he is real in his threatnings Page 453 Obs 7 The revealing of sin before judgment aggravates both sin and judgment Page 454 1 The goodness of God is not honored ibid 2 The truth of God is not honored ibid 3 It aggravates the sin ibid Obs 8. There is a time when there shall be no help to deliver from judgment Page 455 VERS X. Obs 1 We had need pray much for Princes Page 461 Obs 2. The bounds of Religion and Law keep in obedience and keep out judgments ibid Obs 3. God punisheth according to mens sins Page 462 VERS XI Obs 1. It is a great judgment for a people to be under oppression Page 466 Obs 2. Idolaters are great oppressors Page 467 Obs 3. God hath a righteous hand in delivering men into the hands of unrighteous oppressors Page 468 Obs 4 A special cause of oppression is peoples following of false worship Page 469 Obs 5. Our giving to much to men God oftentimes punisheth by making them the greatest instruments of our misery ibid Obs 6. It is Satans course to get false worship backed with authority ibid Obs 7. Mans authority is not a sufficient warrant for us 470 Obs 8. The more willing men are to sin the greater is the sin Page 472 Obs 9. Willing obedience in evil things brings guilt upon a people Page 473 Obs 10. Commands for false worship easily prevail ibid Obs 11 It is the duty of Christians willingly to obey God Page 474 Obs 12. Bad Princes give liberty to mens lusts ibid Obs 13. Idolatry is filthy stuff ibid VERS XII Opened Page 475 Obs 1. God may be in a way of wrath against a people and yet mean while be very patient Page 480 Obs 2. God many times letteth out his wrath against a people in little things Page 481 Obs 3. When God letteth out his wrath in smal things it is contemptible to carnal hearts ibid Obs 4. Though carnal men despise Gods wrath in smal things yet it shall eat them out at last Page 482 Obs 5. God is slow in punishing ibid Obs 6. God hath secret judgments to bring upon a people ibid Use Beware of secret sins Page 483 Obs 7 Our corruptions within us breed our trouble and undoing ibid Obs 8 Gods wrath though secret many times eateth out mens spirits Page 484 Obs 9 Though others go before them yet they shall follow not long after Page 485 Obs 10 What a poor creature man is ibid Obs 11 How long God condescendeth that he may express his meaning to men Page 486 VERS XIII Obs 1 The pride of mans heart will not easily acknowledg the hand of God Page 488 Obs 2 God will force men to be sensible of his hand against them Page 489 Obs 3 Men are more subject to see their wound than their sin ibid Obs 4 Carnal hearts seek to the creature in time of straits Page 491 Obs 5 There is much guilt contracted by resting on carnal helps Page 492 1 They will infect ibid 2 They cannot pray Page 493 Obs 6 Creature comforts avail little in the day of wrath Page 495 Obs 7 Of all things men rest on for help wicked men are like to prove most helpless Page 496 VERS XIV Opened Page 498 Obs 1 When Gods lesser afflictions work not God will be most terrible Page 499 Obs 2 Our seeking out shifting waies in times of extremities provokes God Page 501 Obs 3 When God in wrath causeth war in a Kingdom than God teareth Page 502 Obs 4 God hath a righteous hand in the worst actions of men Page 504 Obs 5 The hand of God is more immediate in some judgments than in others Page 505 1 Thereby the heart is humbled Page 506 2 It is a special means to quiet the heart with patience ibid 3 The soul is the more put upon enquiry Page 507 4 It causeth the soul to receive content in nothing but God ibid VERS XV. Obs It is a heavy judgment for God to tear and then to leave a people Page 509 Text opened Page 511 Obs 1 Sin desturbs Heaven and Earth ibid Obs 2 In times of publick judgment God leaves his Majestie in Heaven to set things in order on Earth Page 512 Obs 3 Gods administrations to his people sometimes may be such as if he regarded them not ibid Obs 4 When wicked men are in perplexity then God enjoyes himself in his perfection Page 513 Obs 5 Sometimes God turns his back upon sinners till they acknowledg their sins ibid Obs 6 God humbles himself to behold what is done upon earth ibid The words explained Page 514 Obs 7 So long as men prosper in their sins they will contest with God ibid Obs 8. Affliction sanctified brings men to see and acknowledg their sins Page 515 Obs 9. It 's a sign of a hard heart not to confess when Gods hand is upon us ibid Obs 10. God will have glory from us Page 516 The words opened ibid Obs 1 It is not enough to acknowledg our sin but we must seek Gods face Page 517 Obs 2 When God leaves his people he leaves something behind which causeth the heart to seek after him Page 518 Obs 3 True repentance is not so much to seek our own ease as Gods face ibid Obs 4 Gods Ordinances and Worship are his face Page 519 Obs 5 Repenting hearts solicitous about Gods Ordinances ibid Obs 6 The worship of God is his Name and Ordinances ibid Obs 7. What good God aims at in his administrations to his people he will have it Page 520 The words opened Page 521 Quaere 1 What time doth this seeking of God refer it self unto Answered 1 When
the seventy yeers were at an end ibid Answered 2 In their captivity by the Romans ibid Answered 3 At the calling of the Jews ibid Quaere 2 How did they seek God in any of these times ibid Answered from several Scriptures ibid Obs 1 In the sorest afflictions which befals the people of God he intends their good in them Page 522 Obs 2. God hath little honor in this world Page 523 Use God takes it ill when he seldom hears from us but in our extremities ibid Obs 3 Times of affliction are times of seeking God ibid Obs 4. When God is pleased to work grace in the heart that heart is taken off from all creature helps ibid Obs 5. We are not to be discouraged in seeking God though afflictions drives us to it ibid Use Despair not in afflictions ibid Obs 6 We must seek God early else not sufficient Page 525 Opened in Three particulars ibid Quest What is it to seek God diligently Page 526 Answered in Five particulars ibid Use Admonition to England Page 527 AN EXPOSITION Of the PROPHESY of HOSEA CHAP. 4. VER 1. Hear the Word of the LORD ye Children of Israel for the LORD hath a Controversie with the Inhabitants of the Land because there is no truth c. IN this Chapter we have 1. A suit commenced 2. God declares 3. Judgment is pronounced 4. Exhortation to Judâ—h to beware she comes not into the same condition 5. Execution the giving up Ephraim to himself and unto Gods wrath For the fiâ—st Israel is cited Hear ye the Wâ—rd of the Lord ye children of Israel The knowledge of any truth hard and grievous to flesh and blood to be the Word of the Lord Obs is a special means to prepare the heart to receive it with reverence and all due respect It was a hard Message that Hosâ—â— had to bring to tell them of Gods Controversie he therrefore makes thiâ— preface 〈◊〉 Word of the Lord. Hard truths are hardly born but when the Authority of the Infinite God appears in them be they either making for us or against us our hearts must bow to them they lay bonds upon the conscience and bind over to eternal death if you reject them 2 Chron. 26.12 Zedekiah a King is charged that he did not humble himself before the Prophet Jeremiah Though the Prophet be never so poor and contemptible in himself yet if he brings the word of the Lord Zedekiah the king must humble himself before him Ye children of Israel In this appellation God puts them in mind of the covenant he had made with them and theâ— with him you are not Heathens you are the children of Israel in covenant with me a people neer to me yet I have a controversie with you Obs The neerness of a people to God exempteth them not from Gods contending with them for sin Neither should neerness to us exempt any from our contending with them Deut. 13.6 If thy brother the son of thy mother or thy son or thy daughter or the wise of thy bosom or thy friend which is as thy own soul intice thee secretly to worship a strange god Verse 8. thine eye shall not pity him neither shalt thou spare neither shalt thou conceal him but thou shalt surely kill him thine hand shall be first upon him to put him to death Controversies between those that are neare are very grievous Quid dicturus es ò Propheta qui tanta diligentia vocas ut audiatur verbuÌ„ Domini OecoloÌ„p in locum 3. The neerer the â—â—lation is between any the more grievous is the controversie if there be a controversie at all Hear the Word of the Lord ye children of Israel It is a sad thing for one Nation to have a controversie with another much more for a people to be at controversie with it self Yet more when when the controversie comes nearer into the family between husband and wife between father and child between dearest friends who were before to each other as their own souls controversies there are very sore and grievous Prov. 18.19 A brother offended is harder to be won than a strong Citie and their contentions are like the bars of a Castle Wind within the body is most troublesom and dangerous Hear ye O Prophet saies Oecoloppdius upon the place what is it thou hast to say that with so much earnestness thou callest to have the word of the Lord heard This is the solemn message of the Prophet to this people The Lord hath a controversie with the inhabitants of the land The word translated Controversie signifies a debate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his expostulatio judiciuÌ„ The Sepuag in t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicium the same word traÌ„slated by them also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 29.16 Ministers must plead for God take heed they plead not against him a contention it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contendere vel privatim vel coram judice to contend privately or to come before a Judge somtimes a cause pleaded in Law As Exod. 23.3 Neither shalt thou countenance a poor man in his cause That 's the same word with this here a Controversie The Lord hath a cause to plead with this people it is the controversie of the Lord the Prophet stands up for God in his Name to plead against them he pleads for the King the King of Heaven So should all faithful Ministers be sure they be on Gods side pleading his cause For all Ministers are Gods Sergeants at Law his Attourneys his Soliciters The Kings Lawyers are sworn they shall never plead against him or take fee on the other side And yet how many even in the exercise of their Ministry shew that they have taken fee on other side How do many plead against God against his Sabbaths against his Ordinances yea plead somtimes against the power of Godliness against those things wherein the chief dignitie glory of God consists somtimes perhaps pleading for them but pleading more against them at another time The Devil hath not more cordial Solicitors and pleaders for him than those who would be accounted the Prophets of the Lord. The Lord. As if the Prophet should say Know you have not to do with me nor with Amos who was contemporary with Hosea a Prophet to Israel though you think you can make your parts good with me and with the other Prophets know God will not now stand pleading with you so much by his Ministers he will take the cause into his own hand and will plead by his Judgments he will now take up the controversie himself The Lord tells the people Gen. 6.3 that his Spirit should no longer strive with them what 's that That is it should no longer strive in the way of Noâ—h's Ministry but he would come and strive himself after another manner by bringing the flood upon them 〈…〉 God 's pleading is the more dreadfull It is most dreadful for sinners for God to take the
glory of the great God holding forth your fear of this God your love of this God and giving up your selves to this alsufficient God who is worthy of all There should be thiâ— acknowledgment of God as well as knowledg and God hath a controversâ—â—e with a land with a-familie with a particular soul when there is not an acknowledgment of God in their waies But no knowledg of God in the Land In the land here is the Emphasis Oh this is a very sad thing What not in the land of Israel no knowledg of God Psal 76.1 In Judah is God known his Name is great in Israel It is expected that God should be known in their land and for God not to be known there he was not known to any people in all the world but Judah and Israel and here ten Tribes are charged for not having the knowledg of God in their land Surely they refused to know the Lord they shut their eyes against the knowledg of God they say to God depart from us we desire not the knowledg of thy waies Men may live where there is the means of knowledg and yet be ignorant all their daies How many men of excellent parts in respect of all outward affairs in the country and Citie come and speak to them about matters of State they will speak understandingly about them they have deep reaches for State affairs speak to them about the affairs of Merchandize of their trades they will speak understandingly but speak to them about God about Christ about the things of eternal life how poorly how weakly how childishly how sottishly shall you have them speak about those things Men of parts and living under much means yet may be very ignorant of the knowledg of God Howsoever the want of knowledg may seem to be a little matter even in plâ—ces where there is means yet let men know that it is a fearful brand of reprobation for people to live under the means and not to have the knowledg of God 2. Cor. 4.3 If our Gospel be hidden it is hidden to those that are lost And it is pronounced as a great curse for a man to live without knowledg Job 36.12 They shall perish by the sword and they shall die without knowledg Oh how many at this day do perish by the sword and die without knowledge It concerns us now to get the knowledg of God because the sword may be neerer us than we are aware of and what will become of us if it fall out to be our portion to perish by the sword and to die without knowledg But though they had some means of knowledg yet their means did grow very short And there are two special reasons why Israel at this time was without knowledg why there was no knowledg of God in the land of Israel First Because that Jeroboam had in the defection of these ten Tribes of Israel set up the lowest of the people in the place of the Priests Office Any man that desired to be a Priest though never so base and vile Jeroboam would set him up In the 1 of King 12.31 there you shal find it He made an house of high places and made Priests of the lowest of the people which were not of the sons of Levi no mervail then they had not the knowledg of God amongst them Thus it hath been in Ireland and therefore no mervail so little knowledg of God there any tradesman that scarce understood right reason lesâ— divinity he was set up there to be a Priest and what horrible cruelty hath been there So in England howsoever some of them complain of ignorant men that are in the Ministry the truth is they have set up men of far less understanding in former times for a little money to a Bishops Clark might not any tradesman any cast butlar from a gentlemans house any cast servingman might they not come into orders and reade their prayers and so become a Priest This hath been the cause of much ignorance How many cast Serving-men have had places in doing what they can do when as learned and godly Divines must be cast out of the Kingdom and denied to have any libertie to preach the knowledg of God unto his own people Here is the reason of our ignorance even that which was Jeroboams sin the letting of the lowest of the people in the Ministrie And now that there is an examination of men we find what abundance of vile men there are in places and those people in those places are alike to them such Prophet such People and the truth is people love to have it so That which is complained of in 2 Chron. 15.3 that for a long season Israel had been without the true God and without a teaching Priest This Israel includeth both Judah and Israel for sometimes it doth so in Scripture Israel had been saith he without the true God and without a teaching Priest thiâ— was a sad condition indeed that Israel should be without a teaching Priest and without the Law And mark how they are joyned and without God A people are without God that are without a teaching Priest without the Law If they have not means to instruct them in the knowledg of God they are a people without God But now maâ—k what follows upon this ver 5. In thâ—se times theâ—e was no pâ—ace to him that went out nâ—r to him that came in but great vexations were upon all the inhabitants of the countries and Nation was destroyed of Nation and City of City for God did vex them with all adversity Truly our condition comes to be almost like to the condition of Israel at that time And here we may see what the fruit of this controversie was they were without a teaching Priest and without Law and in those time there was no peace to him that went out and to him that came in but great vexation there was Citie destroying Citie and Nation destroying Nation for God did vex them with all adversity Oh how doth the Lord even vex us at this very day and this as a fruit of Gods controversie with us because there is so little knowledg of God in the land And the second reason why there was so little knowledg of God in that land at that time is this Because the pure Worship of God and his Ordinances were sâ—ut out of doors and mens inventions were brought in in the roâ—m of them For so it was after the ten Tribes defection from Judah then they left the right worship of God to worship in the Temple at Jerusalem and they set up their Calves in Dan Bâ—thel and so brought in their own inventions instead of the true worship of God And no mervail though there came dismall darkness upon the land when this was That is certain my brethren When ever the pure Ordinances of God and the right way of his worship is shut out from a Kingdom there will come wofull darkness upon that Kingdom The right
knowledg of God vanisheth when mens inventions in his Ordinances come to be honored As painted glass in your windows hindereth the light you may daub your glass by paint but you will have the less light by that so the more inventions of men there are in Gods worship the less light comes into the heart of the people As some not contented with ordinary plain letters they make such flourishes about them that you can scarce tell what they are you shall have some write their names with such flourishes that you can not tell what to make of them so many men that will not content themselves with plain Ordinances with the Ordinances of Christ but they must have flourishes of their own inventions at length you know not what to make of them they come to darken the right understanding of the mind and truths of God To the Law and to the Testimony saith the Prophet if they speak not according to these it is because there is no light in them If they will leave the Law and the Testimony and will go according to their own inventions in Divine Worship it is because there is no light in them they are in darkness and they will bring darkness upon the people Colos 2.22 it is said of the rudiments of the world and the Ordinances of men thâ—t they perish in thâ— use that is there is no efficacy at all in them to do any good unto the souls of men Our adversaries call Images and Pictures lay mens books to teach them but the Scripture tels us they teach a lye And if they be lay mens books there are many Errataes in them they are full af Errataes in every Page and more Errataes than true lines The best that we can say of any Ceremonies brought into the Church by men because people would strive and study to excuse the first Reformers that they thought at that time there was some use of them in regâ—rd of the dulness of men for so they say in the Preface to the Common Prayer Book that it was to stir up the dull minds of men But mark if it could possibly be imagined that there could be any use of them at the first in the first Reformation which indeed there was not but rather they did hurt and made mens minds more dull as I dare appeal to you those that have lived continually under such inventions of men in Gods worship But if possibly I say there could be imagined any use of them at the first the best is that they were but as Horn book and fistcueâ— for the childhood and infancy of the Church They say themselves that they needed such things but to put the best glosse on them they needed them but as children need Horn books and fistcues And is it seemly alwaies to learn upon them what knowledg shall be got if when you set your children to learn to reade they shall be kept ten twenty or thirty years to their Horn books Now thus would our Prelates have debased people to keep them continually to learn the knowledge of God by their Horn-books and fistcues Now take these two reasons together Unteaching Priests and Mans Inventions they keep out the knowledge of God from a people And they are brought on purpose to bring blindness because that is most fit and sutable to the design that men have to bring people under slavery So it was here Jeroboam at that time when Hosea prophesied his design was to bring the people under slavery to keep them from the house of David to be his slaves and what course doth he take He first sets up the basest and lowest of the people to be their Priests and secondly he introduceth false worship and that brings in blindness and ignorance and so by this means he knew he should soon bring them under slavery And nothing is more cleer than this that it hath been the design of many that would have been Rulers of the Church they have labored with al their might as servicable unto others to bâ—ing blindness and ignorance into the Land that so they might bring the land under slâ—very and there is nothing hath vexed them more than that there is so much knowledge in the land therefore their spiries were so enraged at peoples flocking unto Sermons it was even matter enough to silence any Minister to have people flocking to hear him preach so they were enraged at peoples repeating of Sermons in their private families because it was a way to bring in knowledge Any thing that was a way to bring in knowledg their hearts were enraged against it why Because they knew knowledg would keep men that they would never bear slavery And truly it is a very strange thing that though in some Countries as in Wales and in other places where men have not knowledge they are contented to come under slavery but that in these parts where there is though not so much as should be yet such a degree of the knowledg of God as there is one would think it impossible that men should suffer themselves to be brought into slavery here and that they fear most We reade of the Philistims that when they had taken Sampson they put out his eyes and then they made him to grind in the Mill. So these men would fain make us to grind in the Mill as it is said some have threatned to make the Dames of London to work for a peny a day in Bridewel They would fain make you al slaves but first they would put out your eyes they would take away knowledge and then they know they shall soon make you slaves Well the Lord hath promised Isa 25.7 That he wil destroy the face of the covering cast over all people and the vail that is spread over all Nations And mark In that day ver 9. it shall be said Lo this is our God we have waited fâ—r him and he will save us O come Lord Jesus come quickly and destroy the covering the vail that is upon the eyes and hearts of a great part of the people of this Lrnd. The work would soon be done if the Lord would but destroy the vail of darkness that is upon the eyes and hearts of people and we should triumph in our God and say Lo this is our God we have waited for him and he will save us yea he hath saved us And thus much for that third Charge of this people here That there was no knowledge of God in the land Now we come to the second Verse Verse 2. By swearing and lying and killing and stealing and committing adultery they break out and blood toucheth blood YOU see what a Catalogue of gross sins are here mentioned And indeed when Idolatry doth prevail in any Country there will be all manner of wickedness We found it so here in England that the more superstitious waiâ—s prevail'd amongst us the more abominable wickedness there was generally spread about the country First For Swearing The
sense and reason imagin any safety but by subduing that partie Is that a way to prevent the shedding of your blood to lay your necks upon the block for that which commeth under such a specious name may be in truth no other but a laying your necks upon the block and giving up your wives and children to be a sacrifice to their malice The Lord hath a controversie for Blood We know when we have to deal with Papists what they have been of old and therefore we hope God hath a controversie with that partie that as they have drunk the blood of the Saints so they shall at last swell and burst themselves in pieces In France they had as good terms of Agreement as we can expect in the time of that Massacre and yet Histories tel us of more than ten thousand Protestants that were murdered in one night in Paris and that at that time when they were in as fair a way of peace as possibly could be and there was a Marriage solemnized and a great deal of rejoycing for the Union of one partie with another and yet I say in that night so many were slaine and you may expect no other if the Malignant partie get power You will say They have not done so to other Cities which they have taken No they have not got the day yet they are but in their design yet if once they get this Citie then they have got the day and having gotten the day you may expect all manner of cruelty from them And this Massacre in France went on to other Cities for within a few daies after there were fourty thousand more computed to be murdered I remember that Historie of France tels us of that King Charls the 9th by whose Commission this was done that afterward God struck him with such a disease as that there issued out of his body at several places nothing but blood so that in that sickness he would sometimes fall down and wal-himself in his own blood Be men great or small yet being guilty of blood at one time or other the Lord will manifest that he hath a controversie against them And so much for that third Charge The fourth follows and that is Stealing God setteth bounds as to mens habitations so to mens estates and he will not have one break in upon another no not so much as to covet that which is anothers In seeking therefore an encrease of our estates to get in any sinful way in that we do as it were say Gods care is not over me to provide needful things for me seeing I cannot have them from God I will see if I can have them from the Devil This is the language of all kind of gain that we get by any unlawful way you do not say so in words indeed but this is the language of your actions Saith a poor body well I see I am in want I want bread for my family and cloaths and many outward comforts money to pay my Rent c. I see in Gods providence he doth not provide for me well I will go unto the Divil then I will see whether the Devill will do more for me than God I cannot have it by Gods allowance for if I might have it by his allowance I might have it by lawful means therefore saith he I will have it whether God will or no. This is the language of all kind of stealing And the curse of God is upon that that is got so unjustly and all the repentance in the world is not sufficient for such a man as hath gotten his estate unjustly unless he make restitution of it again to the uttermost of his power And this stealing is not only meant of your Pilferers or Robbers by the high way or such as cut purses but any wrongful gain that is gotten by way of trade If I were preaching of this argument at large much might be said to those that live by a way of trade But for the present take that one Scripture Ezek. 28.18 Thou hast defiled thy sanctuaries by the multitude of thine iniquities by the iniquity of thy traffick Let Merchants and Tradesmen that have gotten any thing unlawfully take this text home with them Thou hast defiled thy sanctuaries by the iniquitie of thy traffick It may be by trafficking unjustly you have gotten such an estate and you come to Gods sanctuaries as if you were very holy and no body should suspect you for your false books and gettings that way God saith in this Text that you defile all the Ordinances by the iniquitie of your Traffick Perhaps you think after you have gotten unjustly to give somewhat to adorn such a place as this 't is well enough but you do defile them So for all kind of oppression that is meant by stealing too Latimer in one of his Sermons before King Edward saith that the greatest man in the Kingdom cannot hurt an oppressing man so as a poor widdow may and with what arms I pray saith he Can he bring the Judges skin over his ears The arms are these the tears of the poor run down from their cheeks and go up to Heaven and there cry for vengeance So that the text here speaks not of the meanest but of the greatest theeves Saith Calvin upon the place those that had the most power by their honor and riches and were oppressors of the people they are the theeves here spoken of And Isa 1.23 Your Princes are rebellious and companions of Theeves And Isa 33.1 When you shall cease to spoil you shall be spoiled This is a text for our spoilers at this day it may be God will let them go on till they have done their work and then God cometh upon them and then not at the first when they begin to spoil but when they have done spoiling they shall be spoiled Oh this controversie seems to be upon England that was threatned and was upon the people in that place we reade of Isa 42.22 This is a people robbed and spoiled they are all of them snared in holes If they had come into the field perhaps it had been better with them but they crept into holes and they are snared and spoiled They are a prey and none delivereth them they are for a spoil and none say restore Who amongst you will give ear to this Mark what the text saith Who amongst you will hearken and hear for the time to come Who gave Jacob to the spoil and Israel to the robbers Did not the Lord he against whom you have sinned for they would not walk in his waies neither were they obedient unto his Law therefore he hath powred upon them the fury of his anger he hath set them on fire and who hath laid it to heart We are a people robbed and spoiled and it is upon this because we have not walked in the waies of God nor been obedient to his law and the Lord hath powred his fury upon England at this day and his
fire burneth and who hath laid it to heart No body stirs because the fire is not kindled in the City you lay it not to heart and you suffer your brethren one Country after another to be spoiled Take heed if you stir not more than you have done as many of you may answer for the blood of your brethren so for the spoiling of their goods because you do not lay to heart this heavy judgment that is upon the land at this day The execution of this controversie But yet in times of war you must know that the taking away of all mens goods otherwise than meerly by the positive Law of the Land is no stealing nor no breach of the eighth Commandement for it is against common sense and reason that in times of war we should be wholly tied to those positive Laws of a State that are made for times of peace But it is according to the Law of Nature to the Law of God to the Law of Arms that our enemies should be deprived of what may strengthen them against us Therefore let none cry out of stealing and robbing in these times Indeed it is not fit that any should be suffered to be as robbers but yet it is just that those that will not be on one side should be taken as enemies to the other and I say it is agreeable to the Law of Nature and to the Law of God and to the Law of Arms that in times of war when the war is just in which I hope you cannot but be fully satisfied that what may strengthen the enemy may be taken away Indeed they plead for Law who wholly break it themselves because they would have all the priviledg they can to strengthen themselves by our goods and the goods of others but certainly God giveth us allowance being in a lawful war to strengthen our selves by the estates and goods of those that appear enemies unto us without breach of peace or the positive Law of the land or his own Commandement Thus much for the fourth charge The fifth is Committing Adultery The generation of a rational creature who must live unto all eternity is a work that God challengeth a special hand in to appoint it to all at his pleasure therefore the breach of Gods Order in this and the casting filth upon this to satisfie the brutish lust of a man or woman it is a most cursed evil against which God hath a most dreadful controversie It is a breach of the blessed Covenant of God and a sin that is most opposite to Gods Nature And take that text all you that are guilty of this for perhaps many seem not to be guilty that are professors of Religion and live fairly amongst their neighbors yet may be secretly guilty of it too take that text home with you Prov. 22.14 That the abhorred of the Lord shall fall into the pit of the whore Go thy waies in that condition wherein thou art thou canst know no otherwise by thy self but that thou art the man or the woman that art abhorred of God Thou art beloved of thy Whore but God abhorreth thee And Tertullian speaking upon that place Eph. 5.6 Let no man deceive you with vain words NunquaÌ„ macâ—â—o aut fornicatori secundam paenitentiaÌ„ esse permissaÌ„ Dui maechiam concienatur esse remissibilem He admitted but 1. repentance after baptisme See lib. de penitentiâ de pudicitiâ he that expression which I confess I would not dare to have These are saith he vain words be that preacheth of repentance to adultery especially adultery in a forcible way he deceiveth men with vain words You may see how he apprehended the sin we dare not justifie what he saith in that but only shew you how dreadful he apprehended the sinne to be And in another place speaking of the sin that is unpardonable in Heb. 6. he hath this expression We never read saith he or ever knew a second repentance promised to an adulterer or fornicator These were his thoughts of Adultery The Athenians made a law That if any man found his wife in the act of adultery he might presently kill her And I have read of a people among the Heathens that have punished this sin for the filthiness of it by putting the adulterers head into the panch of a beast where the filth of it lay and so stifled him If Heathens hated it so much surely God must have a controversie with those that profess themselves Christians because of this sin And the greater controversie because it is so little punished by men And though many great ones can get beyond punishment by man yet they cannot get beyond this controversie I remember Mr. Cleaver reports of one that he knew that had committed the act of uncleanness and in the horrour of conscience he hung himself but before when he was about to hang himself he writes in a paper and left it in a place to this effect Indeed saith be I acknowledg it to be utterly unlawful for a man to kill himself but I am bound to act the Magistrates part because sin punishment of this sin it death God would have that sin punished with death but the Magistrate did not punish it accordingly therefore he in horrour of conscience laies violent hands upon himself We justifie not his act but it shews what a controversie God hath with men that commit this sin Thou committest that abominable sin and thou hast some pleasure and delight in it Go thy way thou art a dead man in Gods eyes look to thy self one way or other God may bring death upon thee and though mans Law take not hold upon thee God may thou knowst not how soon I have read of a King of Navarre that by adultery had weakned his body very much and in regard of that his Physitians caused his body to be wrapt about with a Cerecloath dipt in Aqua-vitae and the party that sowed the Cerecloath having done went to burn off the threed with a candle which presently took hold of the cloath and consumed both it and the King And as God hath a controversie for this sin which is so little punished by mans Law which by Gods Law is death so the rather hath God a controversie for this sin if it be committed by men of knowledg by learned men by men that are in publick places by men that carry a shew of holiness by men that are in the Ministry If they commit it God hath a dreadfull controversie with them in a special manner Jer. 29.23 The Lord make thee like Zedekiah and like Ahab whom the King of Babylon rosted in the fire because they committed villany in Israel and have committed adultery with their neighbors wives It was a proverb Jer. 29.32 opened The Lord make thee like Zedekiah and Ahab whom the King of Babylon rosted in the fire This was not King Zedekiah and King Ahab but two false Prophets that were called by that name and
shame when he doth apparantly deny them success and that when they have most outward advantages for success The Saints shame is turned into glory but the wickeds glory is turned into shame When the Saints suffer any shame for God they can glory the Apostles they account it their honor they rejoyce that they were worthy to suffer that they had the honor to suffer dishonor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the words in the propriety of them signifie they gloried that they bore about them the marks of the Lord Jesus Thus what the world accounts their shame is their glory Act. 5.41 and that which the world judgeth to be their glory is their shame But it is especially meant of the Priests for so the Prophet is speaking of them God will turn their glory into shame The Priests though they did reject the knowledg of God and their duty they never regarded to do that wherein the true glory of their office was That blessed knowledg of God that might have made them glorious indeed that was despised by them and the faithful administration of their office that was neglected by them Yet they would glory for all this they would bear it out as if they were THE men why they were countenanced at Court Obs they had good livings and they could lord it over their brethren and they gloried in that It is usual with wicked Priests if they can have but countenance from them that are in publick place and can have but estates and livings though they be never so negligent of their office and never so ignorant yet to glory How hath it been amongst us thus of late How have they carried their heads on high and accounted themselves the triumphant Church and all must be made to come under them The land was not able to bear the pride of Prelates and Prelatical men It is a speech of Cyprian Ambitio et superbia suaviter dormit in sinu Sacerdotum Cipr. de jejun c. Ambition and Pride doth sweetly sleep in the bosom of Priests And there are none indeed so much puffed up with vain pride as they are and as such as are most ignorant and do neglect that which is the true glory of their office God threatneth to turn their glory into shame that is the glory of their Priestly office for that I think especially to be the meaning of the words to cast shame and contempt upon the Priests And God doth take much delight in this to cast shame and contempt upon wicked Priests and Prophets therefore in Esa 9.15 God saith The Prophet that speaks lyes is the tail he speaks contemptibly of them And Malac. 2.9 There fore I will make them speaking of the Priests that had been partial in the Law and had not kept the waies of God base and contemptible before all the people And Rev. 3.16 I will spue them out of my mouth as loathsom And Mat. 5.13 When salt hath lost his favour it is thenceforth good for nothing but to be cast out and to be troden under foot of men as a contemptible and vile thing Thus God casts shame upon wicked Priests So much for that seventh verse It follows Vers 8. They eat up the sin of my people and they set their heart on their iniquity THey eat up the sin of my people There is some difficulty in these words To eat up sin to eat up the sin of people what is that There is much in this to be learned The word here translated Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture hath three acceptions First It is used for that which is properly sin the transgression of Gods Law That I need not give you any Scripture for Secondly It is used for the punishment of sin He shall bear his sin his punishment of sin Christ was made sin And Thirdly It is used for the sacrifice that was offered for sin Levit. 10.17 why did you not eat the sin in the holy place so the words are to be read that is the sin offering The observation from hence by way of allusion at least that one hath is not to be neglected Audiant hoc sacerdotes c. Let Priests hear this They did not eat the sin-offering in the holy place Let those Priests that spend their time in playing in pleasures of the flesh in Taverns and make their houses to be very sinks of vice Let them hearken unto this They should eat the revenues they have by their Office in an holy place that is by way of Analogie and proportion their houses in which they spend the allowance they have for their office should be holy places for the offerings of the people were such as the Priests had in lciu of their office and they were to eat them in an holy place So Ministers now should eat their means they have coming in in holy places their houses should be Sanctuaries and not Taverns or stews or sinks of wickedness and sin But that by the way For the meaning here They eat up the sin of my people Where lies the Charg First here in that they did flatter them in their sin and so got advantage thereby Greg. Cur pecata poopuli comedere dicuntur nisi quia pecata deliquentium c. So Gregory hath it Why or how are they said to eat up the sin of people but because they do nourish the sins of those that are delinquents for their own advantage So all your Court-flatterers and others that flatter men in their sin for their own advantage they may be said to feed upon the sins of the people Secondly They eat the sins of the people in this regard Because they were negligent in their office and took all the profits the advantages that came in by their office but neglected their charge and so let people go on in their sin and cared not what became of them in that regard so that they might have their tythes and means coming in they cared not These Ministers may be said to live upon or to eat the sins of the people and to wear the sins of the people their very backs are covered and their tables spread with the sins of the people A Writer upon this place relates a story of one in Charles the fifths time a Prelate Ob hos cibes ego addicor gebenua poenis vos dapos that inviting his friends unto his house and preparing good cheer they did not eat of it What faith he wil you not eat of dainties that are bought at so dear a rate this meat which I have prepared for you and you wil not eat it is like to cost me the pains of hell He was convinced in his conscience of the neglect of his duty and so looked upon his very dyet that was on his table as the sins of his people and that which was like to cost him eternal misery But further to open it far more clearly They eat up the sins
Ministry upon this ground because they come to see that even their ministry is under their humours and it is to please their humours upon this they look upon themselves and their lusts as above the Ministry and so despise any authority in it They are pleased with the suiting of it to their lusts but they despise it in regard of any authority for they see apparantly it is under their humors In Revel 19.10 Rev. 19.10 When John did but fall down to worship an Angel Opened the Angel cometh to him and saith O see thou do it not why for I am thy fellow servant and have the testimony of Jesus What you a Minister that have the testimony of Jesus to fall down to an Angel An Angel what is an Angel The glory of an Angel it is to be a fellow servant with you and to have the same testimony of Jesus that you have A Minister must not in hiâ— ministry fall down under the lusts of any man living upon this ground bccause he hath the testimony of Jesus with him It is true those that are Ministers in regard of themselves should be willing to be under all servants unto all for Christ they should I say be willing to put their persons under every man for Christ but they should keep their Ministry above every man Their Ministry and the authority of that is to be kept above the greatest and that for Christ too Again A great influence as from people to the Minister so from the Minister to the people Look how Ministers are so usually the people are Like Priest like people especially in evil they have an influence there You know it almost in all places where you have malignant superstitious Ministers you have accordingly such kind of people Jerem. 23.10 The land is ful of adulterers saith the text then in the next verse For both Prophet and Priest are prophane that is the reason And again vers 14. I have seen saith God in the Prophets of Jerusalem an horrible thing they commit adultery and walk in lyes they also strengthen the banâ— of evil doers that none doth return from his wickedness Here we â—ee how they harden others in sin they walk in lyes they tell people we need not be so strict we may take more liberty it is but the fancies and humors of such and such men they walk in lyes and so they strengthen mens hands in wickedness and none returneth from his wicked waies And then verse 15. From the Prophet there goes prophaness quite thorough the land if they be prophane and wicked they have an influence quite thorough the land to make the whol countrey wicked and prophane And on the other side there is a great influence in the Ministry of the word upon people for good many times If Ministers continue painful faithful conscionable it is very rare but that they bring people to some kind of obedience or other Very few godly conscionable powerful Ministers that have lived any time in any place but they leave some savour of their spirits behind them that in their people you may find the savour of such a Ministry It was wont to be said Da Ambrosios et habebimus Theodosios let us have Ambroses and we shall have Theodosius's Let us have godly Ministers at Court and we shall have godly Princes that is the meaning The reason why Theodosius was so good it was because he had an Ambrose So we find it in 2 King 12.2 that Jehoash so long as Jehojada the Priest lived did that which was right in the sight of the Lord so long as he had a godly Minister with him that instructed him he did that which was right in the eyes of God No mervail then so much evil at Court and other places because we know what kind of Ministers they ever have had And because of the influence that a Minister hath upon people hence it is that the evil and malignant party ever desire to nourish these Ministers and the force of their rage and malice is against godly Ministers for like Minister like people they think and indeed supposing their principles it is but that which is prudential for their ends for when they cry out and say that these Ministers are the cause of al they say true there is some kind of truth in it that is they are the cause to discover to people their evil and wicked waies and to cause those to whom they preach to cleave to the truth and that is it their spirits do vex and rage at that they see the Ministry of the Word prevail so much upon the people as it doth Therefore I remember a pulicie that I have read of Xerxes that when he was in straights by reason of Agiselaus who prevailed much in his countrey he took this course he sent men with good store of money to corrupt the Towns in Greece and they went and corrupted Athens and Thebes and so caused great disturbance in Greece by reason of which Agiselaus was sent for home to look to his own Countrey They went especially for the Universities Athens and Thebes and there corrupted the Orators and so thought to prevail much It hath been the policie of our men in these daies to corrupt Universities much thinking by Scholers and others there to prevail most There is a story of the Wolves that they would make a league with the Sheep but they would by any means have one article granted that was that their Shepheards must be delivered up unto them and then they would be at peace with the Sheep and do them no hurt I make no question but if our adversaries should come to article with us there is no one thing they would stand more upon than the delivery up of the shepheards and then there would be good peace between the Wolves and the sheep Like people like Priest They are like in evil and they shall be like in punishment they shall be involved in the same punishment I will make the Priests as contemptible and as miserable as the vilest of the people their places exalted them above others and their sin hath made them as vile as others and so they shall be dealt withal accordingly You will say what great judgment is here threatned that like people like Priest Yes certainly to them the judgment was very bitter and grievous was most against the hair for the Priests have at all times been puffed up with their callings so that they looked upon themselves as above the people abundantly looked down to the people with scorn and contempt The Pharisees in John 7.49 This people say they who know not the Law are cursed this same vulgar sort are they that are accurst so these Priests here though the truth is they were made of the vilest of the people as they were in Jeroboams time for it is spoken of those yet being once got up into that place they were puffed up as if they
way of Gods worship because some in authority as the Parliament seek to take away corruption in the worship of God Parliam abundance of people cry out that they are enemies unto all Religion that they will take away all Religion Thus it is reported by your countrey people that dwel far off as in Wales and in other places the people are there perswaded that the Parliament are a company of vile men that seek to take away all Religion out of the Kingdom But this is so but in the understanding of a Rabshekah that thinks the taking away of high places to be the taking away of Religion The other King is Jehosaphat that is commended for taking away the high places and it is noted of him that his heart was lifted up more than ordinary in the waies of God when he did it For this sacrificing upon the high places was such a thing that the people were so set upon it what say they is it not a brave decent thing that we should go up to a high place to offer unto the high God therefore when Jehosahhat took them away the text saith his heart was lifted up in a more than ordinary manner So it should be with Governours when they see corruptions in Gods worship though the people stick close to them yet they should have their hearts lifted up with courage and zeal to go on in the work Use In 2 Chron. 17.6 there you have it His heart was lifted up in the waies of God Moreover he took the high places and groves out of Judah Here is two things that Israel is charged for the high places and the groves Jehosaphat took away and he took them away out of Judah He was of a lift up mind and his heart took boldness for the waies of God so the old Latine hath it But mark what course what way did Jehosaphat take to remove the high places and the groves In the 7. verse of that chapter you find this He sent to his Princes to teach in the Cities of Judah Mark here Princes are become Preachers He sent to his Princes to teach in the Cities of Judah Princes preachers and with them Levites and Priests and they taught in Judah and had the book of the Law with them and they went about all the Cities of Judah and taught the people This is the course to take them away If he had only by an Edict removed them he could not have done so much but he took this wise course he sent faithful Preachers thoroughout all the Countrey in all the great Cities especially He was careful they should have faithful Preachers and then the work would be easily done So that it appears it was because of the ill Preachers they had before or because they had no Preachers at all that the high places were so hard to be taken away How easie would it be in England at this day to make a Reformation preaching the way to remove superstitioÌ„ to take away corruptions from the worship of God if in all Cities and Towns there were faithful Preachers For we see apparantly that people that have been brought up in ignorance they stick most to these things Let a faithful Minister come into a Congregation and take pains so that the people may see and be convinced that he takes pains and expound the Scripture unto them they will begin to confess we get more by this than by all the reading of prayers all this while and this is more painful to the Minister They would I say be convinced of this if they had teaching This was Jehosaphats way and Oh how happy were it if we took the same course But there is one thing more observable it is said in this 7. chapter that Jehosaphat took away the high places but in Chap. 20. ver 33. 2 Chron. 17. with cap 20.33 reconciled it is said he took them not away but how is it It is put upon the people the text saith The high places were not taken away for as yet the people had not prepared their heart unto the God of theâ—â— fathers The people were the cause Now for the reconciling of these two places it seems Jehosaphat did what lay in him In chap. 17. therefore God accounts it as being done for his part but because when he had done what he could yet the people were so stubborn and stout and would not yeild to the command of the King therefore in this 20. Chapter it is all layed upon the people As if God should say they were not taken away because the people had not prepared their hearts but as for Jehosaphat he did what lay in him for the taking them away God will accept of the intention of Governours Let them do what they can in it and if it be not done the fault will lie where the cause is You may see by this that people may hinder the work of Reformation much their hearts were not prepared that is they were not fit to receive such instructions as were sent unto them And truly in England many people are not yet prepared to receive the work of Reformation We never read that is observable too of any difficulty of any of the Kings either of Judah or Israel to bring in any false worship observe it in all the stories of the Kings or Chronicles when there was any King that would bring in any false worship there was never any difficulty in it Obser But when good Kings did seek to bring in true worship and to cast out false it was too difficult a work for them Thus mens hearts do cleave more to false worship than they do to true And this is one thing further observable for the high places that it is not said here in the Text only that they sacrificed upon the Mountainâ— but upon the top of the mountains There are two things very observable from hence First It noteth the publickness of their way of Idolatry They would not do it in a corner in a hole but they would go to the mountains Observ to the top of the mountains and were not ashamed Idolatry is brazen faced it is impudent and loveth to be publick Use Oh why should we not have the true worship of God as publick It is a lamentable case when the true worship of God must get into holes and corners and dare not appear in publick yea when they are persecuted because they are in corners and they say they get into holes and corners and there they do thus and thus Well my brethren let us pray and endeavor what we can to bring in the true worship of God to the most publick way that may be that we may not be ashamed of it in publick before the world In Revel 14.6 Revel 14.6 there is mention of an Angel flying in the midst of Heaven having the everlasting Gospel in his hand to preach unto them that dwell on the earth Now
of God to people when they understand not only the way of Gods worship in the lump but they understand the form and the fashion and the Ordinances and the Laws the circumstances and all the several waies the exactness of the worship of God Note For we must not look upon any thing in the worship of God as worthy to be neglected but we must have respect to all the forms and fashions and Ordinances of Gods house God standeth much upon his worship in every punctilio and it is a great mercy of God to reveal to us every point of his worship It is true man stands much upon form and God standeth much upon form Many deny the power of godliness but keep the form of it they are much set upon their forms and God is much set upon his forms If you be set upon forme for worship look upon Gods worship he is much set upon forms in his woâ—ship And mark then when we are ashamed of what we have done then we shall understand the Laws of the house but first we must be ashamed and throughly humbled for our former superstitious sacrifices and then we shall come to understand the right way of Gods worship in his own Temple we must not expect it before Many people they cry out we are at a loss we know not what to do we have rejected indeed false worship and in some measure we see that that is vile but we know not what way to set up in Gods house what are the forms and fashions thereof and the hearts of people tremble to think what may come to be determined fearing lest things will not be found out fearing dissentions and disagreement Would you but know how you should come to understand the right way of Gods house in the worship and government of it Be ashamed of your sacrifices be ashamed of what you have done And above all men those that are betrusted to find out the Laws Ministers and forms fashions and Ordinances of Gods house above all men they are to be ashamed of what they have done to be ashamed first of their sacrifices And that should be your prayer that God would humble them for all their former superstitious sacrifices that so they may come to have revealed to them the form and fashion of Gods house and being revealed to them they may reveal it to you There is a necessity that those men that have been guilty of superstitious waies of worship that they should be ashamed first of that before they can come to understand the right way of the house of God Let them be men of never such excellent parts and abilities Note yet except they be first ashamed for what they have done and thoroughly humbled they cannot expect to understand the waies of Gods house in the forms and fashions and ordinances of it In Ezek. 44.10 11 12 13. there God threatneth those Priests that did depart from him when Israel dedarted that did depart from him to false worship that they should beare their iniquity that they should never come neare to him seeing they departed in the general departure and did not keep close to the true worship of God they must bear their iniquity they must not come near unto God only God would be content they should be imployed in some meaner out-services Applic. And therefore it may be that God will not use some men of choice parts in any great work of his to do him any great service that 's the meaning of the text that those that did depart from God when there was a general departure of the Nation when Israel did depart they would comply with them to save their skin and they would conform to those superstitious waies then did the Lord swear lift up his hand against them that though they shall be imploied in some meaner services yet they shal not come near him And I say it maâ— be feared that the Lord may do so against some of us How ever except there be extraordinary repentance taking shame unto themselves though they may be men of excellent parts the Lord may remember what they have done when Israel departed from God what their compliances were And though the Lord may make still use of them in some ordinary work yet he may lift up his hand against them that they shal never be imployed never blest in any choice work he hath to do God may justly leave them to such waies as that they shall cast themselves in a great measure out of the hearts of the Saints because he doth not delight to use them in any special service and so their shame shal stick upon them while they live and the more honor they seek the more shame will God certainly cast upon them Jer. 3.25 saith the Church there We lie down in our shame Oh there is cause that such men should lie down in their shame those that are of discerning spirits and observe the waies of men and the waies of God they cannot but see that those men should lie down in their shame for so long as yeilding to superstitious vanities and submission to false power was useful to them to save their estates their liberties and livings they would yeild and they would submit and then their judgments alter when times alter when other waies come to be countenanced publickly then they are of other judgments than they were before so long as they could not make use of another way they were not of that judgment now when they can make use of it and there is more countenancing of it how soon is their judgment altered yea and so altered as presently to grow even bitter against their brethren of another judgment Note Surely a great deal more cause there is that they and we all of us should take shame to our selves lie down in our shame a while and so carry things in all humility in all meekness in suspition of our selves and of our own judgments in love to our brethren remembring that we our selves were of another judgement and opinion not long since And therefore our hearts I say should be very low and gentle and very tender and meek even toward all with whom we have to do And further God hath a time to make al carnal men ashamed Obs 2 of their sacrifices We will a little raise up our meditations somewhat higher from this They shall be ashamed of their sacrifices All sacrifices not only superstiâ—â—ous and idolatrous but all other sacrifices that come short of the rule will at length cause shame As carnal men that tender up many services unto God and that lay such weight upon their services as to lay their claim to Heaven and interest in God upon their sacrifices God hath a time to make them ashamed of all these sacrifices Al now when God shal discover the vanity of their prayers if God should but shew to us al and to the whol company here each
for all high places and these Metenymically for all their superstition and Idolatry committed upon those high places and then the Expos 1 meaning is this Your Idolatry upon these high places hath been a net and a snare to the people Expos 2 But I think rather the sense to be Metaphorical thus These mountains were places very delightful and places where was much hunting and the Gentry of the kingdome took much delight in hunting in these mountains and there they were wont to spread their nets and set their snares for fowls and beasts Now saith God You have been a snare on Mispah and a net upon Tabor that is thus Mispah and Tabor are two mountains where there is much hunting for fowl and beasts and the truth is you watchmen and other people that joyn with you have been huntsmen that have laid snares for the souls of my people as they lay snares on Mispah and Tabor because they were eminent places for hunting therefore God chargeth them for laying snares for the souls of his people and hunting them and catching them in their waies of superstition and Idolatry The Gospel is called a Net in the Scripture and the Ministers of the Gospel are to spread it but the cords and twists of that net are precious they are the blessed truths of the Gospel the mysteries of the Gospel and happy are those that are caught in that net But the net of superstitious Priests and Governors it is made of other manner of stuff they have their ness too that they spread and catch the souls of the people in And the net that is here meant they had to catch the souls of the people for at the first Note Jeroboam and the rest of the Princes would not go on in a violent way to force people to a false religion but would seek by their cunning devices to catch the hearts of people in their love of false worship and they would spread their nets for people before they were aware and the threads and lines it was woven withal were these Method of Princes Priests to delude the people about the worship of God First The plea of Authority Doth not authority command you to do thus and thus Secondly The Priests the Authority of the Priestly Office Do not the Priests the holy fathers do thus and thus and have you more wit than they more wit than all the Statesmen and the Kings house and more wit than all your Teachers too Thirdly We worship God we do not alter our Religion we hope we worship Jehovah that you worship Fourthly The things required of you are not very much it is but a circumstance of place you worship at Jerusalem it is but worshiping at Dan and Bethel here before these two Images you shall not worship the Images but worship in this place Fiftly We intend nothing but that which is for your good all that we aim at is for your benefit for that was Jeroboams pretence It is too much for you to go up to Jerusalem to go twice a year so great and tedious and dangerouâ— a journey no saith he I tender the good of my people more therefore let them worship here Sixtly Why should you be so curious and strict The most the ten Tribes do thus there is but only Judah and Benjamin that go another way the multitude go this way and why should you when only a poor handful go another way desire to do as they do Seventhly We have prospered a long time in this way Hath not Israel prospered as much as Judah hath not God been with us as much as with them Judah pretends he worships God in the right wâ—y we are sure God is with us Eightly They would raise reproaches upon the true worshipers of God as in the 7. Chapter of this Prophesie vers 3. Cap. 7.3 Opened They make the King glad with their wickedness and the Princes with their lyes That is this was their cunning devise to raise all the reproches that possibly they could against those that were true forward and zealous worshipers of God especially against the Prophets and Ministers and therefore in Amos you shall find and he prophesied at the same time that Amaziah said the Land could not bear his words they are a company of seditious men that the Country could not bear their words but they were even enough to set the people together by the ears yea what are these men that oppose the Kings Laws but such and such These were the snares that they set to catch the people to make them out of love with the true worship of God Thus they were a snare set upon Mispah and a nâ—t upon mount Tabor Applic. Thus it hath been with us how cunningly have men lâ—id their nets amongst us to catch souls Say they it is but yeelding thus far to this thing and the other thing and authority enjoins it if it were more it were no great matter and other learned and godly men they do thus and they think thus yea and why should you hinder your self of the good you may do It is but a matter of circumstance it is but for decency and order and there is much devotion this way we may gain Papists in yeilding as far as we can unto them there is none but a company of simple pleople against it this is ancient the Fathers of the Church have done thus yea many Martyrs that have shed their blood did thus Thus many have been caught as a bird in a snare with these lines and twigs thus cunningly twisted together how have they caught souls simile and so caught them that they could not tell how to get out but being once in they were ensnared more and more as a bird that is once caught in the net it beginneth to flutter a while but at length it is caught so much the faster so men when they yeilded to one thing they could not tell where to stay but at last they have been so deep in and so far ensnared that they could not tell what to do and the truth is at length they have even given up their consciences to those things as a bird that perhaps at first when the net is but stirred it is shie of it but being once got in it is ensnared all over so many men at first being of tender consciences have been shie of superstitious vanities but with cunning arguments and devices they have been caught and they thought they should never hear of them any more but being once caught so as that they have power over them they have come upon them with more violence than before and so have been made to yeild so far that at the last their consciences have wholly been given up to those things They have been vexed and troubled with their consciences at the first but at length they have been resolved to trouble themselves no more but to yeild to whatsoever shall be enjoyned Oh how
God in Scripture are often set out unto us by this similitude of water as in Isa 28.17 Nahum 1.8 look as their anger ran like water so my wrath shall run upon them until they are consumed That Gods wrath is very hot against wicked Governours such as break the bounds of Religion Laws and Covenants the Lord is much displeased against great ones when wicked Numb 25.4 the people of Israel committed a great evil in provoking God by their Idolatry joyning themselves to Baal-Peor and the Lord said Take the heads of Israel The people offended and it was by the encouragement of the Governors therefore their heads must off the people sin and the Governors must suffer because they reproved them not nor restrained them but countenanced them Hence we may note That we had need to pray much for Princes Fearful are the examples which historiaans report of concerning the judgments of God upon wicked Princes Leander in the discription of Italy reports of a cruel Tyrant who perswaded himself that he must give an account to no man none could call him to an account for what he did at last God gave him into the hands of the people who strip'd him naked bound him upon a planck and drew him through the streets in the sight of all the people then made a great fire by him and heated tongs red hot in the fire when they had done thus then proclaimation was made in the Market place that seeing he had wronged so many that he was never able to make satisfaction for the wrong he had done therefore all that had suffered by him should come and have a pull at his flesh with the red hot tongs Another fearful example we have of latter times concerning Charls the 9th about the massacre in France who at that time pretended great love and kindness to the Protestant party invited them to a great marriage feast and at that time by his Commission calls in those bloody miscreants who cruelly murdered the Protestant party there he broke bounds but see how God met with him in a most grievous disease through the violence of which there spurted out blood from him in several parts of his body so that he wallowed in his blood before he died God powred out His wrath upon them in blood who in their life time thirsted after blood Secondly The bounds of Religion and Laws as they keep in obedience Obs 2 so they keep out judgments Pure Religion and good Laws as they are bounds to keep us in duty so they keep judgments and wrath from us And we ought to look upon Laws in both these notions not only to keep us in order and duty but also to keep out wrath if we break our bounds we must look that wrath should break in upon us therefore we had need to do as men that live neer the Sea when the Sea breaks in upon them they presently leave all their other businesses and go about that Our bounds are broken and who is the occasion of it the Lord knows and wrath is broken in upon uâ— at our breaches therefore let us now as one man set about the making up of our breaches Obs 3 Thirdly God punisheth according to mens sins They break the bounds God breaks in with wrath upon them are they resolute in sinning God will be as resolute in his judgments upon them see that text Jer. 44.25 You have sworn and vowed to your superstitions and I have sworn to bring judgment upon you and it shall come to pass Therefore when judgments are upon us Use if we would have them removed we should diligently observe what sins we are guilty of which answereth to the judgment which is upon us for many times we may trace the cause of a judgment by the sin that we are guilty of and if we ever look to have troubles removed we must first remove sin the cause of them VER 11. Ephraim is oppressed and broken in judgment because he willingly walked after the commandement WRATH in the former verse was threatned against the Princes of Judah who removed the bound And here the Lord returns again to Ephraim in this 11. verse and the 12. verse to Judah and Ephraim both together they being both a provocation to God are plagued both together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Oppressed in the original is Nashuk translated by Hierom Calumnia Ephraim suffered and was oppressed by false accusations and slanderings for there is an opposition in mens names and estates which the Seventy usually translate by Sycophantia The 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then we may render iâ— thuâ— Ephraim by Sychophants doth suffer a great deal of wrong When there are false reports raised against men they suffer wrong by it false reports are as a false Medium which represents things in another manner than they are As put a staff into the water simile and it shews to be crooked but take it out and 't is not so So the actions of men in the reports of others may seem crooked when in themselves are strait and good And thus was Ephraim broken in judgment though his cause was good yet 't was made bad if he were wronged he could have no releef for himself So that good causes by bad men are many times perverted but the Sainâ—s may support themselves with Pauls comfort who passed not much for mans judgment In this signification the Seventy Translators do often take the word but in this place they express it by another word thus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 English translatioÌ„ Ephraim hath over-powered his adversaries and so hath trod down judgment they interpret it actively But the words are well rendred in your books in the passive participle and so they are to be read Ephraim is broken in judgment Concussus judicio concussio is a Law word signifying such a kind of breaking and oppression as threatneth the utter ruine and undoing of a man by Law As many rich men threaten poor men when they do them any wrong I 'le be even with you I 'l ow you a good turn Or as Magistrates that are corrupt and wicked when they cannot bring poor men to say or do what they would have them they will threaten to undo them or if ever it lie in their power they wil ow them a good turn of which carriage Samuel cleers himself 1 Sam. 12.3 Crimea coÌ„cussionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whom have I defrauded or whom have I * oppressed the word is the same here That is used my power to threaten men to yeeld up their liberties their rights their enjoyments by any power which was in my hands This was the sin of the great Princes here of the ten Tribes Broken in judgment That is Expos Not in Gods judgment upon them but in the judgment of their own cause they were crushed in their estates liberties and laws and that not only by their own Magistrates
197 Cause A good Cause may be lost by too much depending on it Page 388 Comfort see beasts Commands Commands to superstition usually find obedience Page 473 Communion How communion is defiled by the presence of wicked men Page 373 Creature The good or evil of the creature depends upon man Page 67 Contend God contends not without cause Page 21 God contends not for little things Page 22 Condition The condition of the person offending aggravates the sin Page 118 The poor condition of such as are rich only in this world Page 434 Conscience How pride of conscience may be discerned Page 395 Contempt Contempt of the word a constant companion to Idolatry Page 363 Controversie Controversies between them that are neer are grievous controversies Page 2 The controversie of Gods with sinners is very grievous Page 5 Gods controversie against England Page 8 Gods controversie with Covenant-breakers is dreadfull Page 26 Covetousness The covetousness of Priests Page 93 Counsels Perplexed counsels are a fearful judgment to a Nation Page 170 Court see Evil Curiosity see Superstition Carnal see Agreements Carthaginians The Carthaginians Law concerning Magistrates Page 660 Christ Christ became miserable for our consolation Page 548 Christs speech of neglect of parents expounded Page 604 Choice see Spirits Clouds Clouds and dew passing what it implies Page 576 Communicative see Nature Consolation Consolation to those whose friends have perished in Gods Cause Page 589 Comfort see God Consideration What considerations move men best to turn to God Page 536 Correction see Means Court see Idolatry Church see Assemblies Courage Motives to courage Page 535 Covenant The Covenant which God hath made with man is three-fold Page 622 The portion of Covenant-breakers Page 686 Cut-down How to know when a man is cut down Page 595 D Danger The danger of forsaking the truth Page 386 The danger of depending upon duties Page 403 Dangerous It is dangerous to venture upon the beginnings of false worship Page 354 It is dangerous to be deeply rooted in superstition Page 355 Defiled Defiled worship defiles the soul Page 372 Defiled see Nation Defilement A twofold defilement Page 371 Deny We should deny our selves to promote the true worship of God Page 357 Disappointment Disappointment brings shame Page 326 Distinction There ought to be a distinction made between the children of wicked and of godly Ministers Page 130 Disrespect Disrespect breeds shame Page 325 Divination How the Heathens were wont to divine by staves Page 134 Dogs Wicked men are dogs Page 73 Duty What the duty of Ministers is Page 141 What the duty of Christians is Page 474 Dying What a dying and terrified conscience is Page 500 Danger Danger see Night Daies see Festival Difference Dangerous It is dangerous to men to let good beginnings fall Page 583 See Hypocrisie Daniels case in prayer opened Page 611 Deliverance All deliverance comes from heaven Page 566 Destruction see wilfulness Difference Difference between Gods setting daies apart and mans setting daies apart Page 661 Discovery see Morning Duties see Natural Drunkenness Drunkenness brings diseases Page 663 E Education The custom of the Romans concerning the education of their children Page 421 Emperor Emperors called and accounted the Popes Dogs Page 117 England England admonished Page 86 A warning for England Page 375 see Controversie End The end of duties is to find out God Page 411 Evil The reason why there was so much evil at Court Page 115 See Punishment Example The example of wicked parents is not to be followed by their children Page 429 Excellency The excellency of grace makes sin the worse Page 179 Experience Experience of our late Prelates Page 358 Emperor An Emperor may be kept from the Sacrament Page 577 England The men of England of perverse spirits Page 572 Englands superstition reproved Page 589 England guilty of blood by calling murder manslaughter Page 627 Englands wickedness Page 641 Evil see Slander Excuses Mens excuses Page 570 Exhortation Exhortations to mercy Page 615 Experience The Saints experience Page 564 Expostulation see Form Expressions Scripture expressions against formality Page 621 F False worship The evils false worship doth in a Nation Page 138 Families The families of wicked Ministers are many times forgotten Page 97 Failings God looks not at the particular failings of a State Page 382 Flower The glory of the world is but as a flower Page 64 Formal God delights not in formal professors Page 412 Framing Notes of framing ones heart to the will of God Page 381 Faith Faith makes God real in the saddest condition Page 542 An eminent prop of faith Page 548 See Unworthiness and Repentance False Prophets False Ptophets are not to be followed Page 588 False Worship False Worship is to be trembled at Page 633 Festival daies Festival daies are usually distempering daies Page 664 Form A form of expostulation with ones soul Page 570 G Gilgal Wherein Gilgal was famous Page 183 Given A dreadful thing to be given over of God and why Page 207 Glory see Flower God God is a God of truth Page 23 God is no respecter of person Page 118 We should seriously mind what God doth Page 338 Gods pleading with man is not to be neglected Page 345 How God rebukes men Page 363 God will deal with men according to their present waies Page 370 God is not engaged to any Page 402 God delights most in his second right Page 405 God will not alwaies be found Page 411 God never smites a people before he warns them Page 452 God is a moth and rottenness and how Page 477 See Real Controversy Contend Punish Wrath Holiness Good works The good works of the Saints shall return unto them Page 121 Governors Governors of families should be careful of their families Page 154 The Governors of the people are usually the causes of the evils of the people Page 198 See Rulers Grace see Excellency God God will have glory from men Page 516 Gods usual way of comforting his people Page 520 God works by contraries Page 540 God doth not willingly grieve men Page 669 See Heart Keep Leave Penitent Mercies bound Governors see Wicked Great-men Great men are not easily reformed Page 577 Grounded We must be well grounded in the cause we suffer for Page 540 H Hard Hard truths are hardly born Page 2 The signs of an hard heart Page 515 Heathens Why the Heathens sacrificed undrr trees Page 149 A notable speech of an Heathen Page 552 Heart The secrets of mans heart are known to God Page 367 The heart of man is knotty Page 593 See Framing Argument Hard Note Herod Herods mercy in time of famine Page 30 Holiness God putteth a stamp of holiness upon the places he chuseth Page 143 Hope There is little hope of private means when publick means fail Page 85 Humble An humble man knows much of the mind of Christ Page 396 Help We should help those that suffer for a good cause Page 574 Heal How God healeth Page 640 Hypocrites see