in them Note that it doth so hurry on their hearts that they cannot with a ny calmness with any quietness of spirit hearken unto any thing that may take them off from their errour That 's a spirit of errour God gives them up to the efficacy the spirit the activity the power of error to beleeve a lye Is in the â—â—lst of them That is Exposit Difference of obssâ—ssion and possession ay Satan in respect of sin it is come into them and sitteth as a King and ruleth in their hearts An evil spirit may beset the godly may compass them about but it getteth not into the midst oâ— them they keep it out from the throne it doth not come to reign over them The coming into the midst of them noteth the ful possession that this unclean spirit that this Impetus and strong inclination of spirit hath over them And therefore you find in Prov. 8.20 Pro. 8.20 opened that it is said of Wisdom I leade in the way of righteousâ—ess in the midst of the paths of judgment In the midst of the paths that is wisdom doth not only bring men to the verge of Gods waies to be a little taken with the outside of them but brings them into the midst of the paths of judgment that is they come wholly into them so as tâ—â—y are even possest of them So here the spirit of uncl â—nness is in the midst of her So in the 1. Sam. 4.3 you have the same word Let us fetch the Ark unto us say they there that when it cometh among w it may save us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words in the Hebrew are that â—he Ark mâ—y come in the midst of us and there have the full oppâ—â—ation to dâ— us good and save us They depended much upon the Ark and yet it failed them By the way then we may depend too much upon a good cause the cause may be good A good cause may be lost by too much depending on it and yet depending upon the goodness of the cause and neglecting our own persons in reforming our lives we may fail as they did here But that by the way The spirit is come into the midst of them Many men receive an evil spirit quickly into the midst of them when God knows the good Spirit of the Lord standeth knocking at the door of their hearts and can have no entertainment so much as into the outward room It follows Exposit And they have not known the Lord. That is they know not My greatness My holiness they know not what a jealous God I am Idolaters have low and mean apprehensions of God The right knowledg of God will put the heart upon seeking after the right manner of the worship of God but when men know not God see not God in his glory and greatness and excellency they think to put off God with any kind of worship Here is the reason that men do so stick to their own waies to will worship to their own fancies and conceits because they know not the Lord neither do they understand the glory and holiness of God nor what a jealous God he is When once the soul cometh to know what God is such a soul dares not tender up unto God any worship but His own Now from the connection of these words The spirit of whoredom is in the midst of her and they have not known the Lord the special Note is this which indeed is very observable Obser strong inclinations blind the mind When men have an Impetus of spirit that is a strong bent and inclination of spirit in any evil way it is that which blinds their minds The spirit of whoredoms is in her and then follows they have not known the Lord Whatsoever is said then against their way they cannot be convinced of it And men do not consider how they come to be blinded We find it in ordinary experience when men are stirred in passion they have a spirit to such and such a thing that they have a mind to their spirit is strongly set and they must have it and I will and I will and I will have it Come then and say any thing to them and they understand nothing they are blinded When their spirit is up when there is an Impetus a strong inclination of spirit to any thing say what you will they do not understand you So it is true in other affections of love when the heart is set upon a thing to love by an Impetus a strong bent of spirit though the love be falsly placed come and say what you will against their way they do not understand it their minds are blinded they do not know any thing So it is true of fear of sorrow any affection when it is set with a strong bent and inclination to the object of it it doth much blind the mind Some have a spirit of sluggishness and they love their ease a spirit of covetousness and they must have their estates a spirit of ambition and they must have their honor and respect a spirit of pride and self-love they must not yeild themselves as ignorant and mistaken by no means therefore they cannot see the truths the waies of God But now let God humble these men that have such a spirit of pride self love covetousness and the like let the edg of their spirits be taken off A little hint of Truth prevails with a subdued heart let God come and but mortifie this their lust in them and then they come to see that which they could never see before and that with far less ado then a little hint of any truth prevaileth with their hearts whereas before all the means of conviction could not do it Oh my brethren Use when we come to examin truths let us look to our spirits Blessed is the man that feareth the Lord him will the Lord teach in his way that he should chuse When a man humbling his soule before the Lord and being jealous of his own spirit examineth a truth and crieth unto God to subdue what is evil in him and then cometh with a teachable heart to find out the truth suppose that yet he cannot find it let such a man walk according to his light whereunto he hath attained and he may have comfort God in due time will shew him more But that is the thing that is evil in Gods eyes and in the eyes of the Saints when men are hindered from seeing a truth by a spirit of opposition to it There is no gracious heart can take it ill if he see one that hath a spirit subject unto God a spirit wherein the fear of God appeareth so that he desireth unfeignedly to know what the mind of God is suppose this man for the present I cannot make him understand what I would he is not of my mind yet so long as his spirit is thus under God I have no cause to be provoked against
make such a man our friend of whom we can certainly say we shall one day have need of him Oh let us be sure to make God our friend for certainly one day we shall have need of Him Blessed are those souls who have an interest in that God whom all the world shall see one day they have need of Further They shall go with their flocks and with their herds to seek the Lord Thence this Note likewise Obs All pretend to seek God The most superstitious and Idolatrous and false worshipers they will pretend to seek God as well as any Whatsoever they do Oh they do it for the honor of God and for the service of God and out of respect unto Him and why should not we do this and this we have good aims and good intentions do we not seek to honor God in what we do When those Idolaters of Israel set up the Calf they proclaimed a day unto Jehovah a day for the honoring of God they pretended that what they did was out of respect unto God and to honor Him The worst men and the most superstitious will yet pretend the honoring of God So it is again in regard of those daies that men have set apart for God Use and it is that which hath setled men in the superstitious observation of them Christmasse that it is for the honor of Christ what say they shall we not honor the birth of our blessed Savior what a profaness what a disrespect is this unto Jesus Christ well let others do what they will for our parts we will do it for hereby we shall do honor unto our blessed Savior So the Papists for the adoration of Images Images say they What not regard not to reverence the Image the Picture of our blessed Savior Holydays Images have the same ground and of the holy Saints And the truth is if it be duly weighed there is the same reason of Images of Christ and the Saints and of daies set apart for the honor of Christ by mans invention and there is as fair a pretence of honoring Christ by setting up His Image before me to put me in mind of Him as of honoring of Him by keeping a day of mine own appointment There is I say the same reason of both and whatsoever argument any man shall bring me against the one I dare undertake to make it good to be against the other As now simile is not natural reason as strong to set up the picture of the King to honor him and you do it for that end is not this as much as to keep a day once a yeer to remember him So the reason may be as strong to honor Christ by way of picture as to honor Him by observing any day set apart for that end by the inventions of men We are my brethren to take heed of men that are pretenders to the honor of God Admonition These here will seek the Lord though in a false and superstitious way But those that are pretenderâ— to the honor of God they prevail much with weak spirits and with such as are moâ—t conscientious As your greatest Hereticks that have ever been in the Church have been great pretenders to godliness and many there are at this day that out of pretence to honor Christ have leavened the hearts of people with dangerous errors and especially leavened young converts for your young converts assoon as ever God is pleased to work upon them Young converts and weak Christians soon deceived to convert them first unto himself Oh they love Jesus Christ their hearts are taken with Christ and inflamed with love unto him and they honor free grace that hath pardoned the sins of their youth of which they have such fresh sense Now false teachers they take advantage of this and therefore if they shall bring any thing unto them that hath the Name of Christ and the Gospel with pretence of Christ Gospel free grace and free grace they know they will greedily drink it in and many dangerous errours that are sweetened with such pretences are strongly maintained By this means their leaders attain their own ends and they see it not Again Observ Superstitious and Idolatrous men in time of their afflictions and straights then above all they are abundant in their services They will go with their flocks and their herds when thâ— are in extremity O then God shal have any thing from them Self-love drives men far and enlarges them much Men in a storm are content to cast out much of that which is precious to them Isa 29.16 Self-love sinful Isa 26.16 opened They powred out prayer when thy chastening was upon them They are straitned in prayer before it commeth our by drops before but when thy chastening is upon them then they powre it out And this is the baseness of our hearts that we can find enlargment for God only then when it is sutable to our own ends Those whose hearts are more enlarged in adversity than in the enjoyment of mercies had need to examin their hearts Further Superstitious formal professors think to make God amends for former and present evils of their hearts and lives with outward performances Obser If they bring their flocks and their herds much sacrifice they think that will do it But let us learn to take heed of this take heed of this vanity to think to make God amends for former or present sins by any sacrifice thou performest to Him thus Some of you perhaps that are negligent in the duties of your relations you are wicked in your waies servants children Applic. stubborn stout against parents and governors and wives neglecting their duties to their husbands and so they theirs to their wives and you think though you take liberty in those things yet if you pray much and hear much and speak of good things and be forward in the profession of Religion that will make amends for the neglect of your duties Oh take heed of that for ever you that are forward in your profession and abundant in the performance of holy duties take heed of this deceit of your hearts to think to put off God with these things that that shal make up the neglect of your duties Other kind of people are accused for injustice and uncleanes much wickedness yet they think to put off al this by going with their flocks and their herds Here is their sinfulness they rest in the bare duties But the Saints they have a further sacrifice to offer to God to be a sweet savour in His nostrils Saints They have first the sacrifice of Jesus Christ that these sacrifices typified And then they have their souls and bodies which they tender up to God as a reasonable sacrifice But mark They shall go thus with their flocks and their herds but they shall not find him Observe from hence Obs God found no where if
They do to give evident demonstration to the contrary swear lustily and rap out Oaths one after another Oh what horrible opposition unto God and unto the Spirit of Christ is this Christ saith That our light must so shine before men that they seeing oâ—r good works mâ—y glorifie our heavenly Father Now they let their wickedness appear before men that they may be known what they are And hereby they give testimony that they can be brought to yeild unto any thing that is the very ground of it they do I say by that give testimony to the other party that they can be brought to yeild unto any thing and that they can serve their turns and this is the reason why willingly they would entertain no other than such as these for if they hear a man swear lustily then they think thus such a man surely either hath no conscience at all and then he is fittest for our turn he will not be a scrupulous fool or if he have a conscience he hath broke his conscience and now his conscience cannot prevail over him therefore now lâ—t us put upon him what we will if it may sute with his own ends and with his own profit this man will do it but as for your Puritans that are so consciencious we cannot have our own ends by them therefore we will have none of them that is the reason why they do so much hate them and others that they might be entertained by them and give full testimony that they are fit for their turns therefore they will swear Oh how black are mens mouths at this day by their cursed Oaths new execrations newly invented that the world never before heard of Wherefore then though God might maâ—e these men as scorpions for a while to scurge us yeâ— if our spirits were up we need not fear them for certainly they are the people of Gods curse those that are so full of curses in thâ—ir mouths Thus much for the first Iâ— follows By swearing And Lying These two go together There is no man that makes not conscience of an Oath that can make conscience of a Lye though the world would think to part them and say Oh you will not swear but you will lye but God saith otherwise Swearing and Lying go together those that will swear certainly will lye But for Gods own people God frees them from this sin from lying though the world would cast it upon them for there is no sin more against godliness than lying Isa 63.8 saith God of his people Surely they are my people children that will not lye God engageth himself for his people these are the people that will not lye saith God Are you in profession any of Gods people God doth engage himself for you in this that certainly you will not lye It is said of the Devil that he is a Lyar and the father of lyes And women that carry false tales up and down and are slanderers in Scripture they are called Devils 1 Tim. 3.11 Women must he grave and sober not slâ—nderers Diabolus not Devils A women that is a slanderer that carries false tales up and down to the prejudice of her neighbor the Scripture cals that woman by the name of a Devil And the word that signifies Detractor in the Hebrew it is Rachil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some think our English word Rake-hel comes from that word one that makes no conscience to speak falsly This sin of Lying is the breaking of all society there can be no converse between man and man where this iâ— Augustine writing to his friend that sent to him to have his Judgement concerning an Officious lye that is a ly that tends not to the hurt of any but of him that tels it he writes back his answer That a man must nâ—t tell a lye to save the whole world If it were saies he to save thy father or thy mother out of Hell if pâ—ssibly it could â—e thou must nâ—t tell a lye if it were to sâ—ve Kingdoms from destruction thâ—u must not tell a lye That is his opinion And certainly there is a truth in it for God will never be beholden to the Devil to do good through his means Surely then thou must not tell a lye to gain a groat or to gain a shilling or to gain a good bargain or to prevent the displeasure of thy Master or Mistris but rather willingly open the truth than to think to cover the fault by a lye The ground of that is Atheisme that servants and children when they have done amiss seek to cover it by a lye God is exceedingly displeased with this sin and hath a controversie against a Nation and against a family and against a particular person for this sin of lying and therefore Prov. 6.17 and so on you shall find if you read divers verses together that the Lord saith That six things he hateth yea seven is an abomination unto him now amongst those seven things you shall observe that he repeats lying twice though under seveval terms Prov. 6.17 Opened And that place iâ— famous that we have in Revel 21.8 that lyars shall have their portion in the lake that burns with fire and brimstone Take that home with you you servants and children and tradesmen that will tell lyes for gain God doth rank and chain up lyars together with notorious sinners that shall all have their portion in the lake of fire and brimstone which is the second death There are none in the world that make such advantage of lying as the Antichristian party doth either to draw a party to themselves or discourage those that are against them inventing all manner of lyes that possibly can be And because they invent so many themselves whâ—tsoever is said against them you presently hear in mâ—lignants mouths That 's a lye they think all men are lyars because they are conscious unto themselves that they themselves are continually so And no mervail that the Antichristian party are so full of lyes for the very Doctrine of Popery take the lump of it it is altogether call'd a lye 2 Thes 2.7 2 Thes 2.7 Expounded God gave men over that did not entertain the truth in the love of it to beleâ—ve a lye that they might be damned Do you ask the question why so many Learned men Schollers understanding men turn to the Popish party Mark the reason here because they enterâ—â—in'd not the truth in love God gave them over to beleeve a lye A lye what is that that is the Doctrine of Popery So the very quintessence of it it is a lye That being therefore the great lye in the world it must have a company of little lyes as I may say to underprop it to uphold that great Lye of Popery a company of lesser lyes Esa 28.15 they make lyes their refuge It is a text as notable for our times as any I know it shews the practice of our times when they cannot
but if they keep their sins alive then their diet is ill diet for they feed upon their sins What is there such wickedness in the hearts of men as to rejoyce in the sins of others for their own advantage Conseg ex opositio Oh how much more then should the Saints rejoyce in the graces of God in others for Gods glory In Ezek. 8.17 Ezek. 8.17 you have an expression that seems hard to be understood Opened God chargeth the people there as with other notorious evils so with this among the rest that they did put the branch to their nose In these words the people are charged with a most notorious wickedness this may be often read and little understood what it is I conceive the meaning to be this It is a charge of this people for Idolatry that they worshipped the Sun or Vesta the goddess of the earth either of both because by them the sweet flowers and branches of trees came forth from the earth they attributed the flourishing of trees and of the plants wholly unto the Sun whom they worshiped as a god Sol homo generunt hommem or unto Vesta whom they worshiped is a goddess and when they worshipped either of those in the acknowledgment of the honor due to them they took a branch and put to their nose thereby shewing their respect and their homage unto them as rejoycing in that good and sweet fruit that was caused by the Sun or by Vesta their god or goddess So that God chargeth them here for so rejoycing in these creatures as to worship the Sun or the earth as the cause of it To apply it to our purpose As Idolaters because they looked upon the Sun or the earth as causes of such flourishing of plants and sweetness of branches and flowers did put them to their nose and delighted in them and thereby shewed their honoring of the Sun and of the earth simile so should we take the graces of the Spirit of God in our brethren that are the fruits of the Sun of righteousness for the Sun of righteousnes causeth them to flourish in the hearts of our brethren and we should put them to our nose smell at them account them fragrant and thereby do honour unto Jesus Christ as the Author of them this is quite contrary to this of rejoycing in the fins of people Thus much for that phrase they eat up the sin of my people And they set their hearts upon their iniquity The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They lift up their hearts every ones heart Calu. It may be interpreted either of the heart of the Priests or the heart of the people both waies and according to the scope of the Spirit of God either way First the heart of the Pâ—â—ests they lift up their hearts to the iniquity of the people so it may be understood for so this phrase lifting up of the heart to a thing doth note in Scripture the earnest desire that there is in the heart for the attaining of such a thing as in Deut. 24.15 speaking of poor men He is poor saith he and sets his heart upon his wages A poor man that wants provision for his family he sets his heart upon his wages Oh when shall I have my wages that I may provide for my family now the word is here in this text of the poor man he lifteth up his heart to his wages Oh my wages that it might come And Jerem. 22.27 the land whereunto they desire to return thither shall they not return that is the land whereto they lift their hearts so the word is the same here in the text they have an earnest desire unto the land And Ezek. 24.25 I will take from them the desire of their eyes and that whereupon they set their minds their sons and their daughters it is spoken of their love unto their children they lift their minds or their hearts to their children So that then it notes thus much the earnest desire the Priests had unto the sins of the people that they might have the greater advantage by them As it is noted of some who are of poor servile spirits and whose greatest means comes in by burials simile Sextons that they are glad and rejoyce when they hear the bell ring and they are ready to desire the death of men out of respect to their own â—ees because the more die and the richer they die the more adâ—â—â—â—age cometh in to them So the Priests at this time they 〈◊〉 â—he multiplying of the sins of the people that they 〈◊〉 have â—he more sacrifices thereby 〈◊〉 rather think according to other Interpreters the scope to be more principally in regard of the lifting up of the hearts of the people that the Priests did lighten the hearts of the people that is thus that they might have the more advantage by their sacrifice they do make the sins of the people nothing encourage them in their sins lighten their hearts they lift up their hearts above their sins perswading them that if they offer sacrifice all should be well they should be fully cleared they need not be further troubled Whereas indeed the Priests ought to convincâ— mens consciences of the evil of their sins when they came to sacrifice they ought to have shewed them how they deserved death for their sins whereas this poor beast dies and you are to lay your hands upon the head of it know that your sins deserve the death of your souls eternally the sacrifice what it taught and they were to instruct the people how the sacrifices typified the blood of Christ they were to tel them you come now to offer sacrifice and to have the blood of the beasts shed this typifieth out the Messiah that is to come into the world the Son of God that is be made Man and to shed his precious blood to pacifie the wrath of God for your sins and you are to exercise your faith upon this Messiah that is to come they should have told them that no sin could be pardoned but by the blood of Christ they should have loaded their consciences with their sins they should have made their sins heavy upon their consciences but they lightned their minds by putting such apprehensions into them that if they did but offer sacrifice all would be well they might take their liberty then and though they committed sin again yet still there was a sacrifice for it and so they lightned the sins of the people that way This was a most abominable sin of the Priests Calvin upon this place brings in Plato himself that Heathen Calvin Plato inveighing against the absurdity and ridiculousness of peoples offering sacrifice thinking thereby to pacifie their gods and then take liberty to sin again Even Plato thought it an abuse of an Heathen god for people to think it enough to offer sacrifice And yet is not this the
spirit that carries them on But take heed the Spirit of Christ is joyned with much humility and holiness do not say you are carried with the Spirit of Christ and yet bitterness and pride is mixed with it but if there be humility and holiness then perhaps though you cannot answer every objection of every Sophister yet there is the Spirit of Christ in you that as wicked men have a byas upon their hearts that swaies their judgment so the godly have a byas upon their hearts the truth and love of God doth byas their hearts and carries them on with strength in the waies of God as the poor man Fox Act. Mon. the Martyr that said I cannot dispute for the truth but I can die for it There was such a spirit of love in him unto Jesus Christ that carried him on and made him savour and relish holy things though he could not dispute for them We are to pray unto God that he would satisfie us not only Use 3 in body and in soul but in spirit that that Impetus of spirit may be sanctified for great things depend upon that Impetus that force that activeness of our spirits almost all fell down under the dreadful authority of those commands then it was well with them but now you have got from under this you do not fear Gods word as you were wont to do you will not tremble at his commands as'you were wont now you run wilde and frisk about in your own waies Oh poor creature whither art thou gone thou art got from under the protection of the Lord. Verse 13. They sacrifice upon the tops of the mountains and burn incense upon the hills under Oaks and Poplars and Elms because the shadow thereof is good therefore your daughters shall commit whoredom and your spouses shall commit adultery In the former verse the Prophet in the Name of God had charged Israel for having the spirit of fornication and accused them for going a whoring from under their God And now shews to them wherein Obser and in what particular General accusations without particular specification will not prevail with stubborn hearts Observ Above all Idolaters must be convinced wherein they have committed Idolatry They will stand it out exceedingly if you charge them only with Idolatry in general of going a whoring from God except you demonstrate wherein It is so with many sinners Mal. 1.6 Ye have despised me and yet you say wherein have we despised thee verse 7. Ye offer polluted bread upon mine Altar and yet you say wherein have we polluted thee Stubborn hearts will stand it out with God a great while untill it be shewn in particular wherein they have done such and such evils And it is wisdom therefore for all Gods Ministers not to leave things in general Use for Ministers but if they would have their Ministry a convincing Ministry they must not only charge people that they are wicked and naught in general but they must instance Instancing preaching it is the most convincing preaching Now the Prophet doth instance in that kind of Idolatry that seems to have the most specious shew and fairest intention of any thing in the world and one would have thought that there should have been as little evil in that which he instanceth in as in any thing we can imagine Why what great matter is it they might say You accuse us for going a whoring from under our God what is the matter we offer sacrifice upon mountains we sacrifice under trees is that so great a matter It is sacrifice and you cannot say but we sacrifice to the true God we do not sacrifice to Idols why do we go a whoring from God then Nay the shew of this is very specious that they should sacrifice thus upon mountains and under trees in this they seem to be more devout than Judah was the people of Judah they sacrificed only in one place they sacrificed only in a Temple and did as it were confine and limit God to that place and they sacrificed only upon one Altar Now say they we think God worthy of a great deal more than so we think it is fit to sacrifice unto him every where in every place and especially upon mountains for it is to the high God that we sacrifice therefore we go to mountains to express the high esteem we have of God Papists Just as the Papists at this day they will have their Images in every place and their Crosses in every high way as they travail that by them they may be put in mind of God continually What a specious shew is this Yet the Lord by the Prophet chargeth them with going a whoring from under their God and he instanceth in this which they thought they had most plea for From whence we may note first Whatsoever seems to be most Obs 1 specious in our eyes yet if it be not according to the rule it may prove most abominable in the eyes of God And Secondly That for a thorough conviction of people in their sin Obs 2 Ministers should especially labour to present to them the foulness of those things that they think have least evil in them for Min. To come to people and to cry out of notorious wickedness that they themselves cannot but acknowledg to be notorious this will never so convince as thoroughly to humble but to come and close with them and to open the evil of their waies in those things that they bless themselves most in and shew how they make themselves abominable unto God even in those things that is the way to have our Ministry a convincing an humbling Ministry indeed Thus the Prophet doth you sacrifice upon the mountains and high places and under the shadow of every tree Hierom Hierom. upon this place hath this Note Israel saith be loveth high places for they have forsaken the high God and they love the shadow for they have left the substance It is thus with men ordinarily when they have left the high God forsaken him then they have somewhat or other that they set up high in their hearts they forsake the shadow of the wings of God and then they seek after vain shadows to be their protectour But to open this Scripture yet more cleerly to shew wherein their sin lay here that they sacrificed upon the mountains and hills and under trees For that we are to know that in former times before the Ark and the Tabernacle and the Temple was built it was lawful to sacrifice in any place and God approved of sacrificing in mountains and did direct Abraham to go and sacrifice his son upon a mountain upon Moriah Gen. 22.2 And we reade of Abrahams planting a grove when he called upon the name of God Gen. 21.33 So that the forefathers did sacrifice upon mountains and they planted groves and trees by the places where they sacrificed there was no hurt then in such things But afterward God
have so many to cleave unto them seeing the people know that by cleaving unto them they shall have liberty to enjoy their lusts That is a second Note Thirdly Ephraim is jâ—yned to Idols Expos 3. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifies in the Parâ—iciple Incantatus such a kind of joyning as your Inchanters in the waies of their conjuration joyn their unclean spirits to them that is the propriety of the word so Ephraim is joyned to his Idols cleaveth to his Idols or as some turn it is glued to his Idols and that unclean spirit that carries him on to the waies of Idolatry he comes to be one with him as it is said of Beleevers that they are joyned to the Lord Christ and so they are one spirit so Idolaters are joyned to the Devil and are become one spirit that is the meaning they are glued to that unclean spirit and so they come to be fastened to their Idols that is the propriety of the word From thence the Note is That Idolaters hearts are very strongly glued to the waies of Idolatry so that it is very hard for any to get off their hearts Obs 3 Jer. 8.5 They take fast hold of deceit they will not easily be taken off And Jer. 2.10.11 Pass â—â—er unto Kedar and consider diligently and see if there be such a thing Hath a Nation changed their gods which are yet no gods Kedâ—r was one of the vilest places of all Wo is me saith David that I have my habitation in the tents of Kedar yet saith God go thither and see whether they have changed their gods Those that are the most vilest Idolaters yet they will not change their gods their hearts are joyned to their gods let their hearts be never so base and their gods never so vile as the Egyptians they would worship Leaves and Garlick and Cats base and vile things and yet they would not be taken off from their Idolatrous waies I have read of a people in India in the Isle Zolon that worshiped an Apes Tooth and when it was taken from them they offered an unconceivable sum of treasure to regain that their Idol again An Apes tooth they are set upon their waies of Idolatry though it be never so foolish never so sottish And especially if Idolaters have outward prosperity to be as the glew and cement to joyn their hearts to that way of false worship then they are joyned indeed Take men that are superstitious and if they do prosper in their waieâ— this their prosperity is the glue and cement to joyn their hearts strongly to those waies there is no getting of them off from them And though they have been long in that way of false worship they do nor like it ever a whit the worse I beseech you observe this note Note In any thing that is false worship antiquity will make it venerable and they will plead for it by antiquity and say it is thus and thus ancient and their forefathers did thus and thus But observe it in waies of the true worship of God men are quickly weary and because they have had it a great while they desire some novelty some new thing You shall have many people much affected with the truth when it is first revealed to them and when they com to hear Sermons or such exercises their hearts are much taken with them but within a while they loath this Mannah and so fall off quickly from it So that in the worship of God that is true and right there the continuance in it makes it to be less esteemed but in false worship the longer people continue in it the more they esteem it and there antiquity makes it to be venerable they do argue froÌ„ antiquity to make it the more honorable This is the wickedness of the hearts of men But will Idolaters thus joyn to their Idols will their hearts be glued to them are they willing to be one spirit with them Oh how much more should we joyn to the Lord our God joyn to Jesus Christ to be as one spirit with him Use That exhortation of Barnabus Act. 11.23 that with full purpose of heart they should cleave unto the Lord is a seasonable Exhortation even at all times Oh let us cleave unto God and his worship so as whatsoever arguments are used yet our hearts may never be taken off from the love of the truth but let us say as once that Martyr did Though you may pluck my heart out of my bowels yet you shall never pluck the Truth out of my heart 2 Martyrs saying And the less there is between God and our hearts the more firmly shall we be glewed to him Those that are godly gracious they need not the glue the cement of outward prosperity to joyn their hearts unto God but godliness alone the sweetness that they find in God alone is enough to joyn their hearts unto him even in an everlasting covenant Those men who seem to be joyned to God and his worship yet if it be the glue and cement of outward respects that joyns their hearts unto God they will quickly fall off from it But those that are immediately joyned to God they will for ever keep to him when there is nothing but God and their hearts together nothing between God and them Ephraim is joyned to Idols The word that is translated Idols it is by some translated Angusti and so indeed it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dolore officere Expos 4. it signifies pain and trouble for their Idols did in the conclusion bring them to pain and trouble There are two reasons why it signifies pain and trouble Reas 1 First Because that Idolaters were willing to endure much pain and trouble in the worshiping of their Idols Applic. which should teach us not to account the worship of God tedious though it be somewhat hard to the flesh Idolaters would endure pain and trouble to the flesh in the worshiping of their Idols Reas 2 Secondly Such worship will bring pain and trouble to them in the conclusion But this is not the principal thing intended here but the force of the argument is Ephraim is joyned to Idols therefore meddle not with him do not you do as they do So that when we see people set up false waies of worship in any place Obs 4 and they are set upon those false waies of worship we must take heed of communicating with then in these false waies of worship But this Note to enter into it will take up a great deal of time Let him alone Demitte eum Let him go saith God he is joyned to his Idols let him go First This is a speech to Judah let Expos 1 Ephraim go saith God to Judah Ephraim they indeed are the ten Tribes the most of the people of the Jews but yet seeing they set up false worship let them go have nothing to do with them do not converse with them
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
the Princes the great ones amongst them because Jeroboam was of the Tribe of Ephraim I know Ephraim that is I know the politick ends of all the great ones amongst them Sâ—â—â—e Reâ—â—gion They bear men in hand that they desire to worship Me and they say Oh God forbid that they should change Religion and they cry out of all men that should raise up such suspitions of them amongst their good people But I 〈◊〉 Epâ—râ—im saith he I know what his aim is I know what hiâ— thâ—ughts are and what his counsels are and what wâ—s plotted at such a time and what his Chamber-counsels with such and such Priests were I know what correspondence he hath with such and such that corrupt my worship and all that â—eâ—â—in to him and all that favor him I know them all I know all their devices and depths I know what hâ—th bâ—en working these many yeers â—â—â—dal reades vers 2. ther kill sâ—crifices on heaps to dâ—câ—ive I know how he seems as it he would serve me but I know that that he doth is meerly to serveâ—â—â—â—wn ends and no further I know the poor people they are dâ—ludâ—d by his fair and solemn protestations they think he means nothing but well and there are none but a company of precise people that are jealous of him but I know what they intend and what their waies are whatsoever colour they put upon them Ephraim that is the great ones the Princes they perswade the people that Jeroboam and his successors aim at nothing else but to reform things for the best but I know that things are far otherwise I know Ephraim Israel Israel is not hid from me That is the people they pretend that they do but as they are taught and they do but submit unto authority they could be glad indeed if things were better but some things mâ—â—â— be yeilded unto for peace-sake It is true these Prophets and some others are good honest men and they would have us to do otherwise but things are not cleer yet we cannot see but we may do this and this in case of necessity that way they would have us go may bring us a great deal of trouble Indeed what they say seems to be like that which is in the Scripture but then these and these inconveniences will follow we should be glad if things were better râ—formed according to the Word but for peace-sake we must be contented to yeild to the judgment of such and such learned and wise men and though we yeild to these and these things yet our hearts are right for God But saith God Israel is not hid from me Israel That is The base cowardly temporizing revolting superstitious spirits of the people they are not hid from me their being loth to come under my government their love to their ease and estates the lothness of their carnal hearts to venture and suffer any thing for my Truth and Ordinanceâ— Israel in these his distempers of heart is not hid from me all these things are plain before Me he may blind men and battle his own conscience but he cannot hide it from me saith God From whence the observations are these Fiâ—â—â— Thâ—t Gods eye iâ— upon the seâ—rets of mens hearts up n tâ—eir Obs 1 aims and plots and all their wâ—ies Certainly therefore Hypocrites must needs be 〈◊〉 Use 1 they that think to put off God with outward shews must â—eeds deny God as if God did not see the secret turnings and windings and plottings and contrivances and aims and ends of their hearts Use 2 And then O the patience of the infinite God that notwithstanding he sees what villany there is in the world colored over with Religious protestations and professions yet â—he bears with them I know saith he I know what all their ends are what they aim at and what they would have if once they get the day yet I see that they colour and cover all these vile ends of theirs with such protestations of Religion and of setting up the profession of it Patience of God Oh the infinite patience of God that can bear with men that colour such vile aims and ends with protestations and professions of Religion in such a sacred way as they seem to do Here is the patience of God that we must admire at Use 3 Again God knows all the hearts and secret aims of men Let us pray unto God to make our own hearts known to our selves He knows them and except we be upright in that to be willing to know our own hearts and unfeignedly to desire God that he would shew us our own hearts we possibly after many duties performed may come to perish for some secret sin that we do not know our selves I say it is possible for a man or woman to go on a long time in the profession of Religion and to make conscience of all known duties yet to perish at last for some sin that he doth not know in himself A hard sâ—ying You will say This is a hard thing what shall become of us then To molifie this therefore a little take this along with it that is Caution Except thou hast a heart unfainedly willing to know thy own heart willing to search into thine own heart and earnest with God that He who knows thy heart would make thy heart known to thy self If indeed thy heart be thus upright that thou canst appeal unto God and say Lord I know I have a vile and false and hypocritical heart and there may be much evil lie secretly in my heart that I have not known all this while and such evil as I may justly perish in it but good Lord make it known to me let me know the worst of my self let me know the evil that is in me and my purpose is to resist it If thou hast such an heart thou hast no cause to think that thou shalt perish for any evil that thou dost not know by thy self But if thou hast any secret evil in thy self and thou dost not in the uprightness of thy heart unfeignedly desire to know it that so thou maiest forsake it and get thy self rid of it and canst not appeal unto God that thou art willing to have it made known unto thee thy condition may be dangerous notwithstanding all the dutyes thou performest But further This that the Prophet saith I know Ephraim is brought in to be a means to humble Ephraim to humble Israel From thence the Note is That Gods eye upon our hearts and waies Obser is a special means to humble us No more powerful means in the world to humble the heart than to behold God looking upon our hearts and waies The discovery of our evil to others may be some means to humble us O how would it abase men if God should discover to all their friends and acquaintance all that evil that is in their hearts And hereafter at the great day of judgment when the
is that which God râ—quires Joshua bids Acan Give glory to God my son and confess Confâ—ssiâ—n giveâ— glory to God and when thou standest ouâ— in this thing thou opposest God in his glory Lâ—timer reports of a man in his time who was to be executed at Oxford for some villany being brought to the place of execution much means was used to him that he would confess the act but none could prevail being turnd off and after a space hanging he was cut down and when he was cut down they peâ—ceived he was not quite dead they carrying him to a fire and by means used came to himself and then he confessed all of himself to the full This example may shew us thus much not alwaies to conclude men are not guilty when they confess nothing there is that stoutness in the hearts of men that they will rather venture damnation than yeild to men Obs 3 God will have his glory from us If we do not acknowledg our guiltiness by lesser judgments he wil continue them and ad more to them till we confess and give glory to him This is the reason that we are so long under trouble because we wil not confess when we are cald for to do it Use sin in the conscience lies as filthy corrupted matter in a sore which throbs belks and akes till it be opened and let out so in the consciences of men there is much guilt and that lies throbing in the conscience no ease can be got God calls for confession but it will not be and no true peace can be enjoyed any other way Oh therefore sinner confess and give glory to God How many are there who have lain a long time under anguish of spirit till they have taken this course freely and fully to confess sin committed lying heavy and burdensom upon the conscience Neglect not this duty when you are cald to it it is an Ordinance appointed by God for the easing of troubled souls and when you cannot get peace any other way having used other means and yet God withholds the light of his countenance then are you cald to confess to others see what course David took and how he sped Psal 39.2 3 4. I was dumb I held my peace I roared and was vexed but I said I would confess my sin and shame my self for them and then thou forgavest the sin of thy servant Mark here there was some sin which lay upon Davids conscience and he could not get peace in again what course takes he I said he did but say I would confess and then thou forgavest my sin thou diddest then seal a pardon to me Oh take this course and thou shalt have the like success God comes to thee in a sicknesâ— and saith sinner Guilty or not guilty give God then the glory of an humble confession 'T is true to confess offences against men to men there may be danger in it making us liable to trouble but confession of offences against God never causes trouble Expos And seek my face that is my Favour my Son and my Ordinances for in the general Gods face is nothing else but Gods manifestation of himself in his Love in his Son in his Ordinances and 't is a most blessed thing thus to behold Gods face Revel 22.4 this is that which David so earnestly praid for Lord lift up the light if thy countenance upon me one sight of God is better than all the world To see God any way is sweet but to see him in Christ this is most excellent In the world we have nothing of God but his very footsteps but in Christ there is the chief manifestation of the wisdom mercy and love of God to poor lost man and in the Ordinances there God chiefly lets out himself in an especial manner These are the Three things which shew unto us the meaning of those words And seek my face The Notes from them are these 'T is not enough to acknowledg our sins but we must seek Gods Obs 1 face The heart in the work of humiliation must be active ConfessioÌ„ without reconciliation insufficient that soul which is truly humbled before God must be lively and active after God else our humiliation is worth nothing in the sight of God When the heart is sullen lumpish and sinking in its humiliation God looks not at it Ezek. 33.10 we reade of some who are said to pine away in their sin Many men when God begins to afflict them with their sins Dulness under affliction an ill sign and put them into some trouble of spirit they pine away in their iniquity it is a very ill sign when humiliation makes men dull sullen and unserviceable hindering them from dutie when men lie down under their trouble discontented and melancholly therefore here 's the tryall of our trouble of conscience whether it be right or no if from melancholly it duls the heart puts it out of all spirit and activity disabling it wholly from service but if true it enlivens the heart and puts activity into the spirits though naturally dull and lumpish it puts the soul in waies of activity for God when they have to do with God this is a very good sign that such trouble for sin is right and good simile The melting of Lead consumes the Lead but the melting of Silver doth but refine and purifie it so the trouble of a carnal heart melts and consumes it but a gracious spirit will abide the fire and comes out purified and bettered therefore repentance is set out by a word of activity Isa 55.1 2. Come buy wine and milk Mat. 11.20 Come unto me The frame of a true repenting heart is in an active coming posture fitted for any service Obs 2 God leaves in his people at his parting impressions to seek him When God leaves his people he leaves something behind him which causeth the heart to make after him The soul hath her eyes upon God looking after Him Therefore much are they to be reproved who are so full of their sad conclusions and desperate speeches from such as these the Lord is gone and he will never return again I am undone and lost for ever there is no hope to Hell I must go but a gracious heart in the darkest night of sorrow and trouble can see some glimps of light and comfort saying as that good man Ezra 9.2 Yet there is hope in Israel concerning this thing and as the Church in Isa 42.24 Who gave Jacob for a spoil and Israel to the robbers did not the Lord he against whom we have sinned What then yet O Israel fear not Use 2. consolation Let us lay up this for sad times to support our spirits withall we know not what sad and black daies we may see yet know that we cannot be in a sadder condition than Ephraim was in here to have God to be to us as a moth and as a Lyon to tear and devour us many make
the morning of their time and seek me For the further opening these words What time doth this seeking of God refer it self unto when did the Jews thus seek God 1. This refers it self unto these three times as first when the seventy yeers were at an end this was fulfild in Dan. 9 Ezr. 9. and Nehem. 9. than they sought God early when their sorrows and oppressions were greater than in Egypt as Jeremiah in the Lamentations expresses it 2. Under their captivity oppression by the Romans which was when Christ came into the world at that time when three thousand were converted at one Sermon which Peter preached to them Act. 2. And multitudes came in daily Act. 21.20 3. At the calling of the Jews who are now in a most sad and deplorable condition and at their calling shall this be principally fulfilled How did they seek God in any of thâ—se times early Quaere 2 How for in Daniels time he saith All this evil is come upon us yet made we not our prayers before the Lord chap. 9. ver 13. they never prayed to God in all the time of their captivity with any seriousness till the end of it came Then for the second time how did they seek God early when Christ came when the Scripture tells us John 7.11 That he came unto his own but his own received him not they crucified him and were very bitter enemies to him even to the death And for the third time at the calling of the Jews how did they seek him early for it 's two thousand three hundred yeers since this prophesie was spoken and yet they have not sought God how then is this fulfilled that they sought God early Answ 1 For resolution Interpreters answer that this is to be understood not in respect of the time but assoon as they came to be illuminated to have their eyes open to see any thing of the truth in the morning of their day of grace as in Cyrus his time and upon a sudden in Peters Sermon and hereafter the coming of the Son of man shall be as the lightning this time seems to be called the day-star arising in their hearts 2 Pet. 1. The calling of the Jews shall be suddenly therefore in the 2. of the Revelation 28. they are promised to have the morning star to arise that is some beginnings of a day of grace those which overcome shall partake of the good of that day and then shall be the time in which the people shall seek God early Answ 2 Seek me early that is seek me diligently Prov. 7.15 Therefore came I forth to meet thee diligently to seek thy face and I have found thee I came forth to seek thee early in the morning the word is the same with this in the text and thus this was fulfilled in the time of their captivity Nehem. 4.17 18 19 20. they built the walls diligently or inflamedly having their weapons in one hand and their tools in the other so the spouse she sought Christ diligently and in the Apostles time Acts. 2. they cry out Men and brethren what shall we do They were wonderfull solicitous in their seekings of Christ and when the Jews are cald 't is prophesied of them that they shal be as doves flying to the windâ—ws Isa 60 8. Hence observe Obs 1 In the forest and greatest affâ—ictions which befal the people of God God intends their good in them I will return unto my place that they may seek me early in all this that is come upon them I intend them no hurt but every way much good Isa 27.9 By this the iniquity of Jacob shall be purged and this is all the fruit the taking away of their sin Isa 16.14 Isa 26.14 compared with the 9. opened and there we may see Gods different dealing in afflicting the wicked and the godly in the 14. verse we have Gods dealing with the wicked They are dead they shall not live they are diseased they shall not rise The wicked they are dead and being dead shall never rise but in the 19. verse when he speaks of the Saints he saith Thy dead men shall live together with my dead body shall they rise Gods word shews a great deal of difference between the anger of God and the anger of men men when they are angry seek the destruction sometimes of those with whom they are angry but God loves them in his anger the spring of Gods anger to his people is love the outward administrations of God both to the wicked and the godly may be one and the same yet the root from whence they come much different they may be love and kindness to the one but wrath and hatred to the other We may note the little honor which God hath in the world Obs 2 God here speaks of his own people they seek him but it is but seldom except when in afflictions and if the service be but small which they perform what is it he hath from other men If men make use of you for their necessities and in their extremities only you take it unkindly simile and think they serve themselves more than respect you Oh how ill may God take it then from us Use when he seldome or never heares from us but in our extremities Times of afflictions are times of seeking of God this is the Apostles Obs 3 advice Is any afflicted let him pray James 5.13 and Isa 26.16 They powred out a prayer unto thee when thy chasâ—ening was upon them and in their affliction they visited thee they powred out a prayer to thee it was not dropping now and then but it was violent and it was a powring and it was continual a prayer not prayers in the singular number noting that they made their prayers but aâ— one continued act the word prayer in this text signifies inchantment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the speaking of three or four words there is much efficacy being an inchantment so here their prayers were very powerful to prevail with God Reas In the time of affliction the soul sees that it hath to deale with God the false medium of things are then taken away they see sin as sin the false glosses wherewith sin was wont to be set out withal Luther Paul's Epistles are then removed Luther saith that many of Pauls Epistles could not be understood but by the cross Men in prosperity can dispute against the Truth and grow wanton with it but let God but lay his hand upon them how easily wil they yeeld Afflictions awaken the conscience so that the Truths of God come with more power Job 33.16 and Job 36.10 Job 36.10 He openeth their ears to discipline and commandeth that they return from iniquity He commandeth them in another way to return from iniquity then opened Did not God command them before but not with that power and efficacy the voice of prayer is very pleasing to God when fervent Obs
now and you that have prayed before quicken up your diligence and double your care How much better it it to seek God than men to cry to God for mercy than to cursed men God might have made your condition to have bin the condition of your brethren How many are this day running for their lives and begging of their lives at the hands of barbarous merciless blood-sucking monsters and you are yet in peace seeking your God for your selves and them But it may be asked Why should we seek God Quest Can we do any thing to move God Will God be ever the sooner intreated by us I answer No that is not the meaning of the words Answ that we can alter or change Gods mind but such exhortations as these are to make us fit and to prepare us for mercy to boyl and raise our spirits to a sutable frame and disposition for mercies expected and looked for And thus we leave this rich Mine of the fifth Chapter which hath been so fruiâ—ful in affording many choice truths and come to the sixt Chapter a rich Mine also of heavenly and most seasonable Directions no less useful than the former THE CONTENTS CHAP. VI. VERS I. Observ 1. WHen Gods time of mercy is come He puts a spirit of seeking into men Page 531 Obs 2 A joynt turning to God is very honorable Ibid Obs 3 Times of mercy are joyning times Page 532 Obs 4 A true penitent heart seeks to get others to joyn with him ibid Obs 5 A penitent heart retains good thoughts of God in time of suffering ibid Obs 6 A penitent heart is not discouraged Page 534 Obs 7 When God intends good to a people he leaves them intimation of his love Page 536 Obs 8. Apprehension of mercie causes the heart to turn Page 537 Obs 9 The Saints make their healing not a fruit of their returning but of Gods mercy ib. VERS II. Opened Page 538 Obs 1 Gods own people may lie for dead in their own eyes Page 540 Use 1 Do not draw dark conclusions from Gods dealing ibid Use 2 Be not impatient in prayer Page 541 Obs 2 Gods reviving his people is not long in Gods nor the Saints eyes Page 542 Obs 3 Faith makes Gods reviving real in the saddest condition ibid Obs 4 Mercies after two daies death are reviving mercies Page 544 Obs 5 The real sight of deliverance puts the soul upon returning Page 547 Obs 6 The apprehension of the death and resurrection of Christ is a special help to faith in affliction Page 549 Obs 7 When God grants mercies he would have his people to be of lively spirits Page 549 Obs 8 When God is reconciled to a people his face is towards them ibid Obs 9 The eye of God upon his people is their safety Page 550 Obs 10 Gods peoples life consists in Gods favor ib. Obs 11 Faith raiseth the soul high ibid Obs 12 It is the care of the Saints to walk as in Gods sight Page 551 VERS III. Obs 1. True penitents turn to God that they may know God Page 554 Obs 2 No man can turn to God but as Gods face is towards him Page 555 Obs 3 The knowledg of God is a very comfortable thing to the Saints ibid Obs 4 The more men turn to God the more they shall know of him ibid Obs 5 Those that know somthing of God desire to know more Page 556 Obs 6 A gracious heart endeavors strongly after the knowledg of God ibid Obs 7 It is a blessed thing for a man to take notice of Gods revealings Page 557 Obs 8 Those that follow on to know God shall know more of him ib. Obs 9 One mercy makes way for another Page 558 Obs 10 The times of Gods delivery is in the morning Page 561. Obs 11 The Church hath no afflictions but there comes a morning after them ibid Obs 12 It is Gods presence that makes the morning to the Saints ibid Obs 13. Gods mercies to his people are prepared and decreed Page 562 Obs 14 The Saints in affliction comfort themselves that morning is coming ibid Obs 15 The Saints night is darkest a little before their deliverance ibid Obs 16 Gods delivery is by degrees ibid Obs 17 Gods deliverance is like rain to the corn ibid Obs 18 Gods mercies to his people are seasonable and sutable Page 563 Use Let us be seasonable in duty Page 565 Obs 19 When God hath begun with mercy to his people he will go on Page 566 Use Let us do so with God in obedience ibid Obs 20 Gods mercies to his people procure much good ib. Obs 21 Gods peoples deliverance comes from heaven ib. Obs 22 Gods peoples deliverance cannot be hindred Page 567 Obs 23 We should make a spiritual use of Gods works in his creatures ibid VERS IV. Obs 1 God doth not willingly grieve men Page 569 Obs 2 We should not think much to lose our pains with others ibid Obs 3 It it a speceal means to humble men to consider what means hath been used to do them good Page 570 Obs 4 God many times seems to be in a straight what to do with men ib. Obs 5 The condition of people is sad when no means will do them good Page 572 Obs 6 It goes nigh the heart of God to see men perverse ibid Obs 7 For a man to make good beginnings and let them fall is grievous to God and dangerous to a mans self Page 581 Grievous to God 1 Because God is holy Page 582 2 He is unchangable ib. 3 It stifles the conceptions of the spirit ibid 4 Such people cannot be trusted ibid 5 There is no fear of God before their eyes ibid 6 It pollutes Gods Name ib. 7 Religion is looked upon by such as a thing indifferent ibid 8 They never had good beginnings ibid Dangerous to a mans self 1 Because we lose many opportunities Page 583 2 We shall never grow to any eminency ibid 3 It hardens the heart ibid 4 It aggravates sin ibid 5 It spoils the acception of our services ibid 6 It damps our hearts in duty ibid Means to persevere 1 Trust not in suddain flashes Page 584 2 Get your hearts off from earthly engagements Page 585 3 Take heed of secret sins ib. 4. Take often accompt of your hearts ib 5 Never trust your hearts after reviving ib. 6 Humble your selves after good desires Page 586 7 Rest not in beginnings Page 587 VERS V Obs 1 When God comes against false Prophets he looks the people should not be led by them Page 588 Obs 2 Inconstancy in Religion provokes Gods anger Page 592 Obs 3 Many mens hearts are like knotty timber Page 593 Obs 4 Gods Ministers are hewers ibid Obs 5 When Ministers hew God hews Page 594 Obs 6 Gods Ministers are Gods tools Page 595 Obs 7 Gods Ministers are Gods mouth Page 596 Obs 8 The Word of God is of great power ibid Obs 9 Gods judgments lie dark when men go on in a
know more of the truth the pure in heart shall see God Mat. 5.8 Oh the sweet light which purified minds enjoy to these God reveals his secrets and acquaints them with the mystery of his Covenant Psal 25.14 of which the great Rabbies of the world are ignorant of these things are mysteries unto them and this is the reason why they are so ignorant of them Because they turn not unto God neither labor to know God Obs 6 Those that truly know something of God desire to know more of him As he that is learned in something covets after more still and certainly none but ignorant people are enemies to learning Learning those that never knew the worth of it these are they that cry it down therefore those which are contented with little nay and think their little too much sometimes are of poor mean and base spirits far from following on to know the Lord. Obs 7 A gracious heart is willing to put forth strong endeavors in the use of means to encrease and get more knowledg of God he will slip no time neglect no opportunity in which knowledg may be encreased Dan. 9.13 This was Solomons prayer 1 King 3.9 Give therefore thy servant an understanding heart in the Hebrew it is Lord give 〈◊〉 a bearing heart Though God had discovered himself wonderfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he desires that God would discover himself to him more therefore they are very foolish that think they know enough of God and are contented with what they know 't is a great blessing of God to have a hearing ear and an understanding heart no marvail the Saints take so much pains to know the mind of God therefore what a fond opinion is it and what a sluggish spirit does it manifest to be satiâ—fied with that knowledg which hath been before in former times therefore such speeches as these What shall we be wiser than our forefathers we are to bless God for the knowledg of our forefathers and say as Master Greenham M. Greenham did I bless God for what our forefathers knew saith he I bless God also that hath kept back some of his counsels for this generation to be acquainted with 'T is an argument of a poor spirit to rest satisfied with smal measures of knowledg the light three or four hundred yeers ago was smal and in these daies our light is poor and small to that which shall be revealed it is very little in the matter of worship in the ordering of his house therefore had not we need to follow on to know the Lord therefore God forbid that there should be any spirits scorn at the new lights which God discovers therefore let us be humbled for our ignornace now begin to follow on to know the Lord it is true there no new truth in respect of the word but in respect of the manifestation of them to us they mey be said to be new It is a blessed thing for a man or woman to take notice of Gods revealing Obs 8 himself to them Oh how happy a thing had it been for many of us if when God first began to stir our hearts we had followed on to know the Lord How sad is it for many to look back to former daies what glorious and sweet manifestations had they of Gods love in former times but through worldly cares and sluggishness of spirit have lost all and are now in the dark and cannot speak of God in any savoury way whereas many who are younger and have kept their communion with God know more of God and are able to speak more sweetly of the goodness of God than they and you who thus know God in your youth blesse God that He hath entered you into this light and make much of it for as Christ said to Nathaneel Joh. 1.50 Dost thou beleeve when I said I saw thee under the fig tree Thou shalt see greater things than these So do you blesse God for what you do know and God wil reveal more Those who follow on to know the Lord may be encouraged that they Obs 9 shall know more of Him The diligent hand maketh rich it matters not though thy parts are weak thy abilities mean thy failings many if Christ be thy Teacher it matters not thy weaknesses shall not hinder his instructions Christ teaches the weak as wel as the strong nay Christ accounts it his glory to teach such nay the Father Himself is not ashamed to instruct them nay Christ gives thanks to his Father that He hath revealed these things to babes and sucklings Christ is a meek gentle lowly teacher very mild and loving he will neither upbraid them with their weaknesse nor discourage them in their dulnesse Christ here speaks to poor weak burdened sinners Who would be discouraged Did not Christ teach thus mildly I will not upbraid for thy ignorance No to thy soul will he give wisdome liberally and infuse the principles of saving knowledge into thee Col. 1.10 Being filled with every good work and increasing in the knowledge of God Great are the treasures of knowledge which a diligent Christian may obtain Psal 36.10 Draw out thy loving kindness O Lord unto them that know thee Thou hast some glimmering knowledge of God some spark of Divine light blesse God for it go on still and follow on to know the Lord and then thou shalt know more 2 Tim. 3.7 It is a heavy curse upon those women in Timothy that they are alwaies learning but never come to the knowledge of the truth Object But many a poor soul may here object That if this be thus I fear it is my condition that the means aggravares the sins that I commit and leaves me inexcusable Answ To answer thee If thou art not one who follows divers lusts and makes them thy practice thou art not the man who art ever learning c. if thou followest on to know God God will follow thee on with mercy Obs 10 One mecey makes way for another a lesser prepares for a greater God beholds al things at once with one view of his providential eye and 't is his happiness so to do But the Saints cannot do this they must know a little now more at another time And doth not our times make good this text The Lord will grant one deliverance now and another reviving the next day and all to usher in a greater The Lord first smote us and within two daies he did revive us and the third day we lived in his sight and since that deliverance we have followed on to know the Lord and God hath revealed himself more in his power wisdom and faithfulness the vanity of an arm of flesh and the outward glory of the creature and if it be not our fault we may know more of his workings if we would follow on to know the Lord. O that we had hearts to follow on the Lord in repenting beleeving and turning to Him He would
into it any thing would then take impression upon the heart but when we give back there is a hard brawniness upon the heart You that are so unconstant shall never grow to any eminency of grace and godliness though there should be truth at the bottom It is said of Ruben Gen. 49.4 Vnstable as water thou shalt not excel Men that do but very little yet go on in a constant way of godliness though their parts be weak and their performances mean many imperfections in them yet going on they come to something but those who at the first do a great deal run very fast in their youth and afterward grow cold again are very bad the cooling after heating is very dangerous as to the body so more to the soul This hardens the heart very much when the spirit is cooled after a heating it 's like water which being hot and cold again is more cold than it was before or like iron heat and quenched is harder than formerly This aggravates all other sinning what wilt thou sin thus after God hath appeared thus This spoils the acceptation of all our other services be they never so specious as a man that hath a child lunatick in his fits and moods he is very senceless and sottish but in his Lucida intervalla he comes to himself and speaks sensibly and well now if a man should see him at this time he would think he aild nothing so there are many who seem to be eminent Christians for the present but let a temptation come or lust stir and they are overcome There is nothing will more dâ—mp the heart when it comes before God in duty than this unconstancy of spirit Goâ— may say to thee Oh soul how darest thou come beâ—oâ—â— in such a duty as this when thou knowest thou aâ—◠〈◊〉 breach of promise and falsefying Covenant with me this will be an eating corrasive upon thy spirit God may say to thee how canst thou expect that I should be constant in my mercies towards thee when thou art so unconstant in thy duty to me this unconstancy towards God brings wavering in faith and unsetledness in our confidence in God the one makes way for the other unconstancy in duty and wavering in beleeving God shews himself to us as we carry our selves to him To the pure be will shew himself pure Tit. 1.15 How should this stir us up to look to our own hearts seeing they are so fickle and deceitful let us watch over and daily suspect them John 2.23 24. 't is said of the people that many beleeved in Christ because of the miracles which he wrought yet Christ would not commit himself unto them so Deut. 5.29 there is a people that made large promises to God that they would walk in all the Statutes and Ordinances of their God now saith God this people say well they are good words but Oh that there were such an heart in them God regards no work you do except he find it rooted in you John 8.31 Then are you my Disciples indeed if ye continue in my words no true Disciple of Christ without abiding in Christ all flesh is grass that is whatsoever is done by fleshly principles every duty though never so well done to the outward appearance if it come from a principle of flesh it is but as the grass and as the grass withereth and dies away so will these specious outside duties vanish away therefore look to your hearts and above all keepings keep it very diligently for if the root be sound the branches will be so too and the fruit savory which comes of it Means to persevere 'T is a very dangerous thing to let beginnings to die Therefore would you be preserved from such an evil as this is of fickleness and unconstancy take my counsel in these particulars Do not rest in sudden flashes and stirrings of spirit perhaps at a Sermon some truth or other that neerly concerns thee is pressed home upon thy conscience and it begins to stir the heart and warm the affections now do not think the work is now over or that the hazard of miscarrying to al eternity is over no thou must rise higher and go further than this or else thou art undone for ever this is that rock upon which many poor souls split and overthrow themselves for ever therefore look to your hearts in time Labor to get your hearts off from all earthly engagements 't is not like that man should ever stand constant toward God who is intangled with the snares and cares of this world That man whose heart is constantly fixed upon God though he does but little in way of duty in comparison of many an hypocrite yet he shall hold out when the most glorious hypocrit in the world shall fall to the ground Take heed of secret sinning secret sins will undo thee if they are loved and maintained simile one moth in a garment may spoil the garment one leak in a ship may drown the ship a pen-knife may stab and kill a man as well as a sword so one sin may damn the soul nay there is more danger of a secret sin causing the miscarrying of the soul than open prophaness because they are not so obvious to the reproofs of the Word therefore take heed that secret sinnings eats not out good beginnings Often take an account of your hearts how things stand with them say Oh my soul how is it with thee how stand tearms between God and thee Come my soul there was a time that there was such good stirrings and good motions in thee what is now become of them at the first beginning thou wert very forward and active for God such a chamber such a closet can witness the intercourse God and thou hadst thou didst walk close with God and his fear was in thee this would be a special help were it observed to keep the heart upright but I fear many a Minister may say of his people as Paul did to the Galatians Where is now the blessednes which you spake of Never trust your hearts after warmings with comfort and spiritual revivings when thou in any Ordinances hast met with Gods presence and he hath shined upon thee in love if thou hast got a smile from Jesus Christ at that time have a care of your hearts and look for temptations and prepare for them many when they have good desires and hopeful beginnings in them think that the work is past and the danger is over and and then for the most part comes a temptation of Satan and incounters with them and they are basely foyled and lose their peace again great consolations usually precedes great temptations Mat. 3.17 when God testifies that Jesus Christ is his beloved son This is my beloved son in whom I am well pleased in the very next chapter how was he led into temptations what a combate had he with the Devil As after the greatest mercies many times follows the greatest
miseries See how Christ thinks of these temptations all his glory and magnifficence could not put the thoughts of his sufferings out of his mind John 12.12 Christ comes riding in pomp to Jerusalem and the people they magnified him crying out Hosanna to the son of David yet ver 27. he cries out Father save me from that hour When you find any stirrings of good desires to arise any motion of the Spirit to affect you work them downwards to humble your hearts making you base and vile in your own eyes that so you may grow downward in the root 't is very dangerous when beginnings run upwards presently but when they shew us our sins and unworthiness then they work kindly If there be no moisture at the root of the tree though there be never so many blossoms they will die vanish and come to nothing so if your joyes and secret raptures of soul are not moistened in the tears of sorrow and humiliation they will blow off and be shaken down by the next temptation but when the inward workings of joy in the heart do as well operate to humiliation as consolation when they work both waies then will not your goodness be as the early dew that goeth away and as the morning cloud which soon vanisheth Psal 110.3 Ps 110.3 opened 't is prophesied that in the times of the Gospel Christs people shall be a willing people in the day of his power Christs power shall be put forth upon his people to subdue their wils to the will of God so that if we find this effect of Christs power in us then may we be sure that our goodness shall not prove as the morning cloud Rest not in stirrings and beginnings except you find them to work you to union with Jesus Christ therefore assoon as your hearts begin to work you should stop a little and ask your hearts what of Jesus Christ is there in those beginnings have I more of his righteousness wisdom and love than I had before only such stirrings of heart as bring Christ into the soul will hold and stand fast that is very observable which we reade of concerning the Manna Exod. 16.14 simile that the dew which was upon the ground that passed away but the Manna that stayed on still so the good affections and desires which are in many are even like the dew which assoon as the Sun is up is gone presently now if you would not have the efficacy of them gone try what Manna there is left behind what of Christ is strengthened is your faith propped your love encreased your humility acted then it 's something the Israelites could not feed upon the dew but the Manna was their nourishment so how is it with you when the heat of your desires and stirrings are over can you then feed upon Christ this spiritual Manna look what word of promise is left in your hearts after your stirrings are over and how your hearts are affected with it such as find the promise remaining when the dew is gone and that these promises are as sweet now as they were at the first working of the affections such a soul will hold out and his righteousness shall not be as the morning cloud or early dew that passeth away VER 5. Therefore have I hewed them by my Prophets I have slain them by the words of my mouth and thy judgments are as the light that goeth forth THerefore have I hewed them We would think there were little dependance upon these words ConexioÌ„ yet there is a very fit one Therefore that is because they are so fickle and unconstant so off and on therefore have I caused my Prophets to deal sharply with them to cut them to the quick I would not have dealt thus w th them but that I have no other way to take with them seeing that they are so vain so slight in their spirits I deal thus with them that if it were possible I might fit them and they might be brought to see what a God it is they have to deal withal The Apostle in Titus 1.13 is commanded to reprove them sharply that they might be sound in the faith sharply that is cuttingly rebuke them cuttingly My Prophets have been as an ax in Prophetis as an ax that cuts hard knotty wood or as the instruments of Carvers in stone which cuts rough things Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And have slain them by the words of my mouth the seventy Translators carry these words thus Have slain the Prophets that is have hewn the Prophets and Hierom Hierom. refers it to the time of Elijah 1 Kings 18.40 who slew so many of Baals Prophets and unto Jâ—hu's time that slue also many of Baals Prists 2 Kings 10.25 thus they carry it and in this you have an objection answered that the people might plead thus Expos 1 'T is true we have been led aside and have not worshiped God as we should do but it is our Priests and our Prophets which have led us aside we did but as we were taught and if we have been led aside our Prophets and our Priests have done it Nay saith God you cannot plead so for you have seen my hand against the Prophets sufficiently I have cut them off So that though I conceive not this to be the meaning of these words yet from this sense this useful Note may be observed Obser That when God comes out against false Prophets and appears against them then God looks especially that people should not follow them nor do as they have been taught by them Ezek. 13.10 there is a woful judgment denounced against the false Prophets for prophesying peace when Gods purposes were set against Jerusalem for destruction Their judgment was That they should not come into the Assemblies of his people and my hand shall be against them and mark you shall know that I am the Lord God They shall then know more particularly that I am the Lord God when my hand is thus out against them It is a mighty convincement of people when they see the hand of God out against their false teachers and if so how may the people of England be convinced of the evil of that way they so admire and cry up Applicat for Engl. superstit Ministers when the hand of God is so heavy upon the superstitious time-servers and maintainers of these waies But there are others who carry the word unto the good Expos 2 Prophets as Pareus with some others so in a twofold sense they are said to be slain First In their charge I have sent them saith God to deliver my message to this people and they have flown in their faces and have kil'd them and destroyed them and I account it as if I had done it because I set them about their work and this was spoken at that time when the Prophets were grosly abused 2 Chron. 24.1 when Zaccariah the Prophet delivered