DUKE UNIVERSITY DIVINITY SCHOOL LIBRARY GIFT OF .Frank..Bak.e.r.. Iexpos''itionI ^ ^ ^ ^ I WITH % IPradical Obrcrvationsf «^ ^ ^ CONTINUED J I Llpoii'the Eleventh, Twelfth 6c Thir- $ % ceenth Chapters of the Prophesy S f OF S I w o <; F At ^ ^ t s S Firft delivered in feveral Lectures^ ^^ at McW/jCornhiLLoND ON. $ ^ _± ^— — ^ ^ By feremiah burroughs. |; .^ -^ X ^ ^ Being the Seventh Book publifhed by 'l^ X Thomas Goodwin^ > JVilliam Bridge^ ^ ^ }VilliamGre€nhil^ \ John Tates, ^ J Sydrach Simffen^ ) mil. Adderly. J % LONDON: % ^ Printed by Peter Cole , at the fign of the Printing-? re fs in ^ J -j^x^ Cornhil, near the Royal Exchange, i 6 5 i. ^ v^ To the Reader. B97^"E GO D li?ho alone is perfed in Himfelf, hath re^ V^ teinedthis Trerogatiye to Him/elf^ That His Worky7?o«W he perfed: {ds Moles speaks) Ami as another Holy One hath it, doth al his plea- fiire. Paul^ though in lohat-eyer he wa4 to commit to lurking {in matters facred) had tnfalihility of af- Jistance , yet perfeBed not all he Intended : Thele things we will do, if God permit^, /aid he to the^ . Hebrews: 'Butli^^^?ioy}?here Jind exta?it any evi^ deficc^j that he accompHped t^hat he there intended . Namely^J full ^lethodicalDifcourfe upon thofe firft Principles, rf?7^ Foundations of Religion, lt>hicb that fpeech had reference unto. It is no ^y?onder then, that //fuch a kind o/Imperfedion accompanied the Works offo great ^ Mafter-builder, if it attend thofe who build on this Foundation, and are notpriVi^ ledged ( as yet he was) from building Hay and ftubble. ^ ^ This fort of Incom^ltztntk hath befallen the^ Works of this -Worthy Mthor^ in refpecl to the fini. fhing of this Trophefte, which he intended, and had performed^ Upherein yet to the Qhurch of god, there^ fhal be no lo[i, there being no thoughts ?ior lS[otions fugc gefledto any ma7i, lifhich though for theprefent they die '^ith him, Sut the fame Sptritthat is the injpirer of "y ^z • all, TotheR.E AD'ER. / Ml, doth hrhig to'light infomc. one pr other ferVant o (jod, in his own tinie. '^^ ^ ^ WhataTrrafruy^oB'^Ihau^htsJe.emd'toh'^loJiyand to die with the Savior of the World, which he had not, could not then utter ', whichyet the Spirit that fiN him without m^2tCmb,JifirtbutedamongH.the Apoftle^ that cmie after tim.yaao^rdifjg'xothc meafure of the oiftofChnft in each. 7 here is no. beam ofViVtne Li^ht hath pone into any mans heart thatjl?alfinaly, ar^for^e^y-er kputxxmi^T ^Bn^d:; hut in the end Mil htfet tipy to give light to the whol Houfe.. : the^ut^oikofthpsfrefitcets, To Gonfign thcl, Pafpoi-t thorough tk Worlds ofthtfelaft^^Xesofthe Author Uim thS^i^o^iefie^r-U^m^y TkMmn^h Tivelfthy and Thirteenth '0)aptersl. and to affure the (J^eader, That they are the hcfk and kaj^.genuine that can be- expeBedy hem^ xolkStMcUtsof thojeundu his hand, d along ^ and the beft Copm of thofe that took them from his mouth : Andtofuhjoyn thps hearty prayr, for a blefmgfrom Heaven on thefe,y ^rA'^'^ Tho}ra^;^^^ ;•• - " " Wtlliarn'greenhily<^ Ktfetf ^^^- Sydrach Sm^fo^i^CW^^^^ THE C O N TE : NTS CHAP. XL VERS. I. Page COb^ftnce 2 Obfervation i Cod flands much upon the eke- ring ofhimfelf to be a God of Love and Mercy Ibid. Obf. 2 Jt it the Triviledg ef the Saints to he beloved of God 4 Obf. 3. Jt if a great aggravation offiay to (in again ji Love 5 Page Obf. 4 It^i very ufeful to caU to mind Gods old Love 6 Obf. 5 AU Gods old mercies remain en- gagements to duty^and aggrci' tionseffin 7 Obf. 6 Let not eur hearts Jinl^though roe are able to do but little for God 8 Obf. 7 Jf God love w fo foon^ our tovs A t3 THE CONTENTS. to God ought not to he deferred 9 Obf. 8 TheChurch is in the fame relation to God as a Son is to a Father II Obf. p. Let wicked men tak^ heed hots? they ufe the Saints^ for they are Cods Sens 1 2 Obf. 10 The Saints are not only Sonj in relation but in community, ib. obr. II. Gods Sons art not frtejrom fore and gritvotts evils in this vnforld. Obf. 12 It''sagreat mercie to be called out ofEffypt 14 ^^^ Obf. 13. _ God hath an eye to Cbriji in all he doth VER. II. ip 22 Extofitioft Obf. r lt*s a mercie efGodtohave Gods Aiini^ers calling m io obedi- ence 23 Obf. 2 l^hen God hath called tif out of affliSion^ it''sagreat additi- on of mercie to call ns out no more hovp to guide thentfelves in their tvay^ than a little child doth 28 t{/e/or England 29 Obf 2 The vcay that God hades people in many times may be a to ay of much THE CONTENTS. Page much difficuhi^ ib. Ufe IFe have etufeto blefiGod that xvearein hit way 30* Obf. 3 Ihough rvt meet tvith difficulty j in OHT vpij'i yet Ggd loves iff teach his people horv to go in their nyay-, and the more difficult their way is, the more care hath Godofthem, 1 3 teach them how to go rb . Ufe Be not difcour aged at your diffi- culties , hut look-up to God for guidance ib. Obf. 4 SeeingGod makes it a fruit of his love to teich them horv to go ; when you fee others flip and jiumhle in the way of profeffion of Eeltgi&n : Blejl God then for his mercie to- wards yau that he helps and teaches you in your way 33 Taki heed^ you that have need ' of teaching that you be net wayward, foolif^, wanton, andunruly, and that you do not wilfully run into rugged andjlippery waies 34 Obf. 6 Gods Minifictf and aU others fiould labor iofollotv God in Page this way of his, that isi To have a tender care of others ib. Obf. 7 Gods Jl^inijiers mujl not be dif- eottraged though they meet with thofe that are very fro" ward 35 Obf. 8 It is a great aggravation of fin when children requite not their parents for their educa- tion 36 Obf. 9 God will not cafi off his children though they get hurt 37 Ufe Be not difcour aged when you have gone out oj Gods way, hecaufe the Lord will heal his people 38 Obf. 10. God doth us much good we know not of go mt •Netfa abufe our^ftngth in the waies of fin, ^ and jo manifefl thatyon h^ow net that God hath healed y OH 41 VER. IV. Expoption 41 Obf. 1 7hat the waies of God art very A 2 ratimal THE CONTENTS. Page rational fo that they may dratv any man ofunderjlan' dingto Igvetheui 49 Obf. 2 7he vp^ to prevail a>itb men is to deal rvith them in a ratio- nal rv ay 5° Obf. 3 It^j a great aggravation of pn^ ' not to be draivn dj thefe cords of men 5 2 Ufe, I Saints fjofild be eminent in courts (le 5 4 Ufe, 2 We jhould draw our relations fvith gentlenefi ib. Ure, 5 Gentle means reje&ed^ aggra- vate fin 55 Obf. 4 IFe muji prejerve the honor ef our inferiors though their faults be great ib, Obf. 5 It will aggravate thtjhamt and coufufion of men which dij' regarded Gods ufing them in an honorable way 5 ^ Obf. 6 l^ot to be drawn ta our duty but by violence andfirength, it isbeapial 57 Obf. 7 ^iGfd deals with us according Page to our nature Jo we ought tO' deal with God (at far as we are able) futable to his na- ture lb. Obf. 8 Ihat the Lord doth not alwaies fi and upon number^ though the greatep 5 p Obf. 9 Ibat Love, it hath frong bonds Obf. JO Jyefl^ould labor to caji the bonds of love uponth(fe weh^ve to dial with 66 Obf. II Seeing Love hath fuch bondsin u^wej}:>OHld makeufeof the Love of God to bind our hearts to hi>n 78 Obf. 12 Ihere^s nothing more aggravals fin, than that it is againfi Love S8 Obf. 13 ^hat deliver ance from opprejjt- OH is a greatmercie ^2 Obf. H To abufe our eafe when God is pleafed to deliver us from yokes J is veryfinful 93 Obf. 15 To oppref? one another , after we are delivered from fpprefjt^n is lik^wife a great evil 97 ObC THE CONTENTS. Page Obf. 16 ^/ercies prepared and provided . for^ laid before tu are to be prized lOi Obf. 17 J« receiving of our food ^n>e mujl look tip to Heaven 102 Obf. 18 T^g Service of Gods people it ea- jie^ and their frovifion is boitntifttl ib. Ufe How great if the mercy of God to ttf vpho htub ejfed our yokes, and laid meat before ui tm 1 03 VER. V. Obf. I That which hardens men hearts agoing threats in their jin, isfomefbifts that they have in their thought t 1 04 Obf. 2 ji Pout heart caref not tvhither it goes rather than it rviU re* tttrn to Cod T*j< Obf. ^ jr Stubborn hearts if any thing crojjes them TPiUfoolijhly and dejperately tvijh their return , to their former condition of tnifery ib. Page God hrjows how to crofi wicked men of their tvills^ to jpoil them of their plgts 1 06 Ob(. 5 If tve voiUnot do Gods WiB^ G^d mU croji m of our own 107 Obf. 6 God if not fo much dijpleafed at otirfmsy at at our. ?iot retttr- ning 108 Obf. 7 7o refufeto return notrvithjlan^ ding means ufdandmerciat tendered, n a fearful thing ibid. Obf. 8 Scornful Jpirits rvben they are called upon to return from their evil TV ales-, do net only deny returning, but alfofcorn and flight rvhat is faid to them no VER. VL Obf r h^stime for a people to return y when God doth xvhet^or draw out his Sword 1 1 1 Obf. 2 that the abiding of the Sword is afore judgment ib. Uie, AgainfprairaCiors^ of the War 112 Obf. 3 THE CONTENTS. Pagf Obf. 5 The fpford P^all abide <*f long as God will have it ibid Obf. 4 Ihat though it be jad fr the [word to he in the Field, yet for thefvfordto be in the City is faddtr 113 VER. vn. Expofaion 118 Application 1 TublickjoEn^l^nd ibid 2 Private to particular perfons ii5> ly^hy men ^ art back^ Rcafons 1 Gods rf aies are unfutahle to them ibid 2 Ihey have agnatermindto other things ibid 3 '^[hey are weary of the vp aies of God ibid. 4 7 hey haze watched a dv an- tagei to get off f cm vphat thty have formerly made profeffi- on of ibid 5 Ihey are forth they engaged themfehes fo much as they did ibid 6 They greedily embrace any Ohje&ions againji fuch ivaies ibid 7 Ihey are very grcedie to take any sffence lb. 8 Ihey watch for offences 120 9 They are ivilling to embrace any opiniofi, that will give them liberty 121 Obf. I That it is a great evil for men toflrive again ji their confci- eno^s 122 Obf. 2. Mens hearts fink^doTcvn to hrv and mean things naturally. 126 Obf. 5. It is the end of the Miniflry of the f^ord, to call men to the Jldofi High God, ppbo have their hearts groveling after lorp and bafe things ib. Obf. 4 It is a great and fore evil to flop our ears againji the calls of the Word 127 Obf. 5 Thai the caBing to the mofi high Cod is a fpecial means to caufe thofe that are in a fu- Jpence to come in to a full re* felution, ib;d Obf. 6 The true Worfkip of Ged is an elevating thing 129 An Exhartatzon 151 1 To great men ibid 2 To Saints ibid How THE CONTENTS. Page How God hath exalted the Saints. 1 He hath raifed them from the depth of mifirie 1 3 1 2 He hath made them one mth his Son ib. 5 Hath loved them with the fame love Vf'heremth he lo- ved his Son ' ib. 4 Hath made them Coheirs with his Son ib. 5 Hath given his Angels to be mini^nng joints to them ibid 6 God intends to honor himfelf in their eternal go»d ib. 7 He hath prip iredfer them a CroTcvn of Glory ib. Obf. 7 Cod hath little honor in the world 132 VER. VIIL Expo fit ion general 1 54 Expofition particular 135 Obf. I 7h greatneji of mans fin hin- der j not the w>rk^of Gods mercit 141 life, I Jf the hoveels of Gods mercte work, towards tts^ let ours worh^towards our brethren. 142 Page UU, 2 Why fioottld great affliciionr for God hinder our hearts rvor* king to him^ when our great fins agaififi Cod hinder not Gods heart from working to- wards uf ibid . Obf. 2 Sinmrs are at the very mouth of mijtry when they do not thinkofit ibid. Obf. 3 Gods free mcrcie is that which k^eps us from being defrayed ibid. Obf. 4 Sin puts God to afiand ib. Obf. 5 Ihe falvationof afinner breads through manie reajonings and workings in Cods heart 143 Obf. 6 According to the relation a fin* fill people have to Gad Jo dif- ficult a thing is it for Cod to execute his wrath upon them «44 Why God « not rcadie ar a- ny time to execute Judg- ment upon afinner, 1 Ihe prayers of the Saints- fiandagi^iinf^ Jufiice 145 2 Ihe Lord look^ upon theplace with an eye ofpitie Ib. 2 Cod THE CONTENTS. Page 5 God conjitierj thst be bath bnt littlt worpip in the vporld 146 4 He looJ{S upon the Service hath been formtrly given bim in that place ib. 5 Ibtre may bt a remnant of Saints there ib. 6 He eyes the tni/eries they rvill endure ib. 7 The Lord fees horv the advtr^ furies rtiU infnlt 1 47 8 He look^ upon the Ele^ mes not yet born ib. p If my wrath mujl befatiffied let it run out upon others ib. 10. Ibe itffli^ ion of the Saints is Gods own affiidiion 1 48 11 God mil fetch good out of their evil ib. 1 2 God% Jufiice is glorified by hif patience ib. 13 Gods mercie may convert ib. Obf. 7 A cholhrick^difpofition is twne of Geds Image • 150 Ufe I I'al^ heed of being pafjionate ib. U(c, 2 Let not ^itiifiers be tart in the fulpit ib. Obf. 8 Page Saints may he bold in feeling God in prayer 151 Obf. '9 Ihe Saints that tvalk^lofe with God mufl needs be veriefe- cure 154 Obf. 10 When judgments come upon Gods own people there isjome great matter in it 155 Obf II Ihere is a difference between the day of patience and the diy of wrath ib. Obf. 12 If God do not hafien Judgment againfi u*^wefhould not ham jien it againfi our felves ib. Obf. 13 "Th^ people of God are fuhje& to Of fore evils as the wurfi of men 156 Obf. 14 If^hen fmners are neerefi to judgment^ then the bowels of Gods mercie worlds towards them 157 Obf. 15 Ihofe that are in relation to God have apriviledg that others have not ib, U(t 7al{e heedofabttfing Codsmer' ciet 158 Obf. 16 V THE CONTENTS. P.ge JfGodbe ttrtwilling iomake hn People lH{e the ^^ ick^d in pu- nipmitnt , let them not make ihemjehes like them injm ib Obf. 17 Ihough God be never fo much itt' chn'*d to mercy ^ be doth not hide hn eyes fom tbej^nj ofhu oxvn Teople ib. Ufc Let not the encouragement ofmer- ck bide cfirp.ns from us 159 Obf. 18. Strong motions to repentance, give frong encouragements to come ig God 160 ObC 19 Let arguments of obedience to God cauje i}irrings in our hearts. 161 Obf. 20 Let uf not thinks it too much to have our beirts turned jrgm firong refolutiens to do evilAh. Obr 21 God^s repentings are mighty en- couragements to Prayer 162 Obf. 22 Wee muji gather ai many argu- ments as tre can to handle Re pentance in w ib. Obf. 2:5 Ottr mercies to others jhould not he coldf but burning 165 VER, IX. Expojitutn Page Ids Obf I Ihe jiirrings of merete in our hearts fhenld rjther prevaile K>ith w tbanjiirrings to oprath 106 Obf 2 Stirrings for God jhould rathr prevail rvith us than tempt Jth ons to Jin iSy Obf. 5 Gods mercies do not free his People from aU fruits ofdi^leafure lb. Obf. 4 IFe jhould acknowledge mercie^ though voe fuffer hard things* 167 Obf. 5 Sinners jhould n')t be fecure when tvd w upon them, and thinly Naop we k^opp the n>orfl on*t. 168 - Obf 6 Gcd U ve^y graciom to his People when evil if upon them ib, difference between GodandAftn in poin 1 f Anger . 1 6 p 1 Ad an u not able to rule hisAn' ger ib. 2 Aben they little think^ of him 262 Obf. 3 Ihe foundation of the Saints comfort -is in the Covenant of God 264 Obf. 4 Mercies promifed floonld be he- Iteved when there is much unlikelihood 265 Obf. 5 Ihe multiplying of the Church is a great hlejjing ibid. Obf. 6 The Saints have nted ofrenew' ingpromifes ibid. Obf. 7 Ihe hkffmg that comes to the tf or Id comes hypromijedfeed ibid. Obf. 8 Jt was in Gods heart to do good unto us Gentiles thenfandsof yeersfince ibid. Obf. 9 Gnd is fiiB working towards the fulfilling of promifes 166 Obf. 10 Pagt 7ht mifdi 4n4 fahhfulmjf of Cod is eorjfiantfor cotitjfiu* ance ibid. Obf. II The Saints have needof the con- firmation of mercies ibid. Obf. 12 Z/V a great help to faith to have God prefmt himfelf to the feul as God Almighty 267 > Obf. 13 (Bod delists to revive his tea* fie in their fear s^ withfutj' ble mercie ibid. Ufe, To learn tender^heartedneji to- wards them that are in fears and troubles ibid. VER. V. Expofitian 16 g Obf. 1 that though God be never Jo firong and terrible in himfelf^ yet faith hath firengtb to wrafile with him 284 Ufe, Chrifiians jhettld raife up their Jpirits when they have to deal with God ibid. Obf. 2 Cod is the fame to ut (ifwefor- fak^ him not J at he was to our forefathers 28^ Obf. 3 THE CONTENTS. Page Obf. 3. 1hsre*i no need of Imagei to ^ep Gods remembrance 288 Obf. 4 God manifefis his glory, thit he may be remembred from age to aie iO' ^ Obf. 5 the meditation itf the Njme^ JEHOVAH, U a ujeful Memorial of God 289 VEPv. VI. Obf. I. ^ 2%e confederation of our godly forefathers is a greit argu- ntent to turn us to God ib, Obf. 2 "that God is the Lord of Hofls^ is another argument to turn us to him 2 90 Obf. 5. Becaufe God is Jehovah, we tnujl turn to him 2pi Obf. 4 7he ExctUencie of the Saints is an Argument to turn w to God 293 Obf. 5. We depart fromGod in the midft ofourjervicts, vphen rve per • form them not in Gods vcay, ib. Obf. 6. In «Ht tHrning to Gody xve muji I Page reform our Jpecialjins 295 Obf. 7 IP'e mujl reform as , rveU in T/u • ties of the Second lable, at in mater ofJ^orfjip 296 Obf. 8 Ihere muJl be righteoufnef^ a* mong men, xvhere there if a turni/igto God 298 Oof. 9 Jhofe that are in Authority mujl mmifefi their turning toGod^ bj Execution of Judgment. ib. Obf. 10 7he mixture ofMercie ^Judg- ment is very con.ely 299 Obf. II. A turning heart to God, is a Vfaiting heart 303 VEPv. VII. Expojitian 310 Obf. I. Afen by their fn may lofe the honor of their progenitors, ib. VER. VIII. Expafition 324 Obf. I Wielded men will have fomthing to fay for themfelves ib. Obf. 2 Wicked men may^rojper a vchih 99 THE CONTENIS. in their evil eonrfer ib. Obi. 3 Wicked mm attribute all that they get unto tbemfelves ib. Obf. 4 Carnal hearts account riches the only fnbjiantial thingt 325 Obf. 5 Wicked men glory in the ejlates they have gotten ib. Obf. 6 CarnaL hearts feek to relieve their confciences tpith out- ward comforts 326 Obf. 7 Wicked men htleeve nft that God is fa angrj with them^as they are told he is :^2j Obf 8 "Evil things many times have good names 320 Obf. 9 It^s hard to convince covetous men of their iniquitie ib- Obf. 10 It^shardtff convince them that they do not lote to he charged with their fin $31 Obf. II Men may in vpords profejl the thing that they are guilty of i9 he abominable ib. Obf. 12 flicked men care not^ fo other men cannot accuje them 332 Obf. 15 ^ A carnal heart extenuates his fins 25, Obf 14 '"^ 7/ reich^d men can but J cape the danger ofLafv^ it's all they care for ^^^ VER. IX. Obf. I The proj]>erity of men in a fin- fid way makes them forget what (jod hath done for them informer times 226 Obf. 2 God takes notice of mens un- thanfulmji jjj Obf. 3 Old mercies are great engagem ' ments to duty and the neg» le& ofdntif a great aggrava- tion of fin 2-in Obf. 4 ^ God gives hopei ofmercie to fin- ners upon their Repentance To perjons offended by others Doft. 2 The confi deration of what God hath done jhould help our faith inbeleeving what be n>iU do ib. n AppHid ^ THE C O N T EN T S. Page Jpflkdto 'England, V E R. X. Obf. I I^V Godthatjpeaksby his Tre- pbets 344 Obf. 2 It ij a great mercie to a people for God to Jpeak^to them by hti Prophets 345 Obf. 3 Ggd rvtU take account rvbat he' comes of the labor and pains ofhii Trephets 347 Obf. 4 *Jis a great mercie for Ggd to declare his mind again and again ibid. : ' Ufe, How may God upbraid its with this 348 Obf. 5 T[he Lord tak^s account of the . manner of mens preachings as well as of the things they preach r • / 349 Qbf.^ l^he revealing the Word by jit. militudesisvery ujeful and profitable ibid . ■ i Obf.- %\ x\ v'T Slight not 'the Word when it ' ' comes ly afimile. '.350 Page Keft not in the pkjfant?2eji of the jimlle ib, VER. XI. Obf. I Whatfoever is pnftnted in the Worfhip ofGod(ifnot ofGsdr appointment) is nteer vanity Obf. 2 When Gods Judgments have been againji any for fin, all finners guilty «f the fame fins have caufe to feare. 553 Obf 3 Such whofe principles are merer to God than others, if they be frperfitious God willfitrdy be revenged of them 354 Scope VER. XII. Obf. Iry 357 SHeh at take pride in their j^n-* \cpfii)rs.fi:>0Hld looJ^bjickjo the mean condition of their An' cefiort 392 Obf. 2 : J)^pendattce tipon God in affli- . , $ions jhtwf grace of God in C To O- T HE CO N f E NT S. Page to fervantJ vohich arc in hard fervice i^. ^ Ufe, 2 fo fervantJ which are out afit. ib. Ob{. 3 loz^c iv// crfrry through long /er- ^/ire - ■ 3'P4 Obf. 4 uf ^oodWift is a great blefing of Gody though fhe haVt no portion *b. I -^>- vObf. 5 ( Childfmjhdiiidmt marry with- ' out thiir Barents confent 3P5 . •Obf. I JJone fhal lofe any thing hy what they do for God 3P7 obr. 1. IhefhiftUp ejiate of our Ance- prsyfhould humble us much 398 Obf. 3 Cod tvorh^ great things for his church hyfmal meatjs ib. Obf. 4 h*J a great aggravation offmy to tranfgrefi againji God*s more than ordinary apfea' fingfor peoples good 399 Obf. 5 Abufi •ffwh as hau refercnei to thefervice of God 3 is a great evil ib« VER. XIV. Obf. I. God is not angry unle^ he be pro- vohd 403 ^ Obf: 2. It ir only fin tbatprovohs God Obf. 3 Som Jrns provokeGod more than other J 405 Obf. 4 7hey that be wilful in fn, their blood vciU be upon their oven . }ieads 407 Obf. 5 God win be Lord^ let tpicl^d men Jo rvhat they can 410 CHAP. xni. Ver. I. Obf. I Ii*s an Honor to have rtJfeS from §thers when we ^take Vfe for Inferiors ib. Obf. 1 thoft who m ftf P/iw of ^ Wit account Ulhtichmou '^^ "^ " " tfbtn THE CONTENTS. Page ethers jhould iremhh at what they fay 4^^ Obf. 3 IbtjubjMion of the hearts of men to tbofe in authority, w aworkofGed 417 Obf. 4 ^ht meaner the beginnings ef men are, the more imperious they prove . 418 Men of great repute, and reve- rend re^e^i byfm faUfrom their digniite ' 419 Verified in Magiftracy and Miniftry ibid. Ufc, for MagijirateS andMinipers ■ 42I| Obf. 6 I j9 Iteration in marter of Govern ment it a bard and difficult . thing ' 422 , Obf. 7 • JHen of refohed Jpirits rviU Ifreak^ through difficuhies, vehen God raifeth them up to it 423 Obf. 8, If after they have gone through difficulties they refi in their 9Vi>n^rtngthythey Jhall va- nijh and feme to nothing. P«ge Alteration hi "Religion is a dif- jicult bujinef 424 Obf. 10 Men of rtfoluie Jpirits n>i!I go on in matters of Religion^ ' though it be from better to vporfe 425 Obf. u When Godwithdratps his pro- tiSion font a Families he "f-^lcaves it as a dead carl^ajS 426 Obf. 12 Corruption oflVorfhip caufeth God to tvithdratp from ape** pie ib» Obf. 15 ff^hen wicked men are mofi a" dive in their evil way, then they may be under the fen- fence of death 427 VER. 11. Obf I Vfemak^s a mighty alteration inmensjpirits 428 V- Obf 2 fP'hen dejiruBions neeref^ evil men are xfick^deji 430 Obf 3 ...^ 7here^s m flop in Apoflacy, 431 Obf 4 Every frt agdinji confcience, ■ C * " ' JSjgakens THE CO N T E NTS. Page I xpeak^ns the tpor^of confcU tnu , ., 43? Obf. 1 Intchat degree a wan f ah off from Gody in that degree he Infetb his comfort in God 434 Obf. 6 When one hath fanned ng^injl God J hii fpirit and holy du- ties are ttn jut able ib. Qbf. 7. Ihe prefefice of God ii terrible to an Atofiate ib. Obf. 8 What may turn an Apo^afes heart to Gody is gritvoM to him ib. Obf. 9 One fin cannot be maintained vpithout another 435 Obf. 10 The pride of an evil mans heart ii fuch that he mil be jufH- fying his fin ib. Obf. II When men are grorvnfar in an evil vpay thy grow de^erate ib. Obf. 12 W^en men trufi to their own under flandings in matters of Worfhip God gives them up to fotitfhnefi 441 Obf. 13 Page It' sfalfe Worfhip to give Kelt- ^omrefpe^to any creature by kifpng as well as bowing Jo if 442 Ufe Again^ fuch as kif^ the 'Boek^ when they tak^ an Oath ib. VER, III. Obr f 7be meftnger of wrath drivis unfetled men to mifery 444 VER. IV. Obf. I It's a great evil to fin againfi 'the work^ofmerey 445 Obf. 2 "Deliverance from Egypt is a Note of Gods being our God 446 Obf. 3 7he end of Gods great worh^it ^ That he may be known to be God ib. Obf. 4 i God delights to manifeji him' felf in a way of f ah at ion, 448 Obf. 5 Savingmtrcies arc gnat mer* ,cies ibt Obf. 6 THE CONTENTS Page Ka creature can do uf ggod fur- ther than God gives it leave. ib. Obf. 7 Onr faith jhottldhe exercifed on Cod as a Savior ib. Obf. 8 Ife are never fafe but when mr peace ti made tvith God. 449 Obf. 9 God U never tvorfmped as God^ hut when he is a^orjhipedat a Savior ib. VER, V. Obf. I. It^j a grtalt tnereie for God to know a man in time of troa- hie 45 1 Obf. 2 Gods knowing m in eflfirefjii a mighty engagement to tts. VER. Vb,v,- Obf. I Jt^s better to want the comfort of the creature, and to have Gods prete&imithan to have the creature and live of our [elves ib. VER. vn, Obf. I Page The Lord pities Jinful men in adverjity ^^ VER. VIII. Obf. I. The tvrath of God ii more dreid" ful than the dreadfulneji of all the creatures in the world, VER. IX. Obf. I It^san aggravation of fin ano" ther day, to be the caufe of the evils wefttffer 5^08 Obf. 2 Alen would put offtheir evils from themfdpes to God Obf. 3 God k^ows how to turn all the evils upon ourfehes 5 1 1 Obf. 4 A man can bring himfelf to no mi fry but there's help in God for it 519 Look-up to God when you have done evil 5 20 Obf 5 ♦ Thofe that [eekhelp in God and yet mifery grows upon thenty let them exsmin themfehes, 521 Obf. 6 THE CONTENTS. Page Obf. 6 The more God hath helped metti the greater mil their deflrw Hion he if tbej he dejiro^ed aflafi 522 ^VEPv. X. . . Obf. X ,,hU^ t h*: a f yet if he he of a law rank % carnal hearts regard himmt 5^9 Page Obf. <5 Mtn n>iU not hear fo long as they donotjuffer 533 VER. XL Obf. I Cffd may have a hand in things . M tdftrein men fin exceedingly, .535 Obf. 2 Things that are very evily may have prefent fuccefi 536 Obf. 3 Gods gifts are not alwaies in love ib. Notes whether it be out of Love, or Hatred. I When. we defrre the gift ra' ther than Gcd in it j, 5 4^ 1 When our defrres are tntmo- derate and violent 541 3 l^hen God grants men their de fires before due time 542 4 JVken there comes m hi effing at aitw'uli -what we enjoy' : ■ 543 5 When what we defircy is meerly to fatyfie our lufis '544 6 ly hen men are fo eager that they care not whether they have it from a reconciled Godjcr a provoked God. 545 7 When the mercy is given^ whether T H E C' G N T E N T S. Page whither n>e he fitted for it er no 546 8 fVhen Tpe refl upon the meaas n'e ufe and not upon God. 547 9 When God gives our defres^ but not a fanliijied ufe 0/ them 54^ 1 Vl^hen there goes a curfe tO' ffether xpitb what we have ^ ib. 1 1 When we regard not what becomes of others i fo we may have our dejira Jatisfied 549 12. When God fatisfying our dcpres mak^s way for fame judgment 550 13 When men are greedy of ihingSi and never conjider the inconvenience ib. 1 4 When men ftekjo have their defires fatisfied meerly be- caufe they hve change 5 $ i 1 5 When it comes tbnugh im- fatiency tofubmit to God in a former condition 552 1 6 When defire of further mer* cits mak^ us forget former ib. 17 When men defire new things ottt ofdifirufi of God 553 18 JfGod change our eonditi' tton^ we bring tbtfini of ottt old condition into our new, I p If we fe^eh^ to attain our de- fires by unlawful means \b* Corralaries drawn from (he former Notes. 1 Be fure you quiet your defires ' 555 2 Let us prepare our hearts to feek^proportionable grace for what we have ib. 5 Ff not too much exalted n>hefg your defires are fatisfied ib. 4 Never dr^tw argum2?7ts of Gods love by fatisfying our defires 55^ 5 Envy not at men when their Iftfis are fatisfied ib. 6 Learn to deny your felves in your defires . ib. 7 Never refi in what you enjoy ^ before y OH k^ow from what principle it comes ib. 8 Look after what God never gives but in love 557 9 B/e/ God when you find what you have in love ib. Notes of another Sermon prepared by the Author, but not preached 5 62 /: Tb. The Names of feveral Books printed by P e t e a C o L E; at the (ign of the Printing Prefs in Cornhilj by the R. Exchange, in London. Seven tooh^ of Mt Jer. Burroughs, lately puhlijhed'^ at aU fo the lexts of Scripture on which thej are grounded. VIZ. 1. The Rare Jewel of Chrifiian Contentment j on Thil. 4. 11. Wherein is ftiewed : i What Contentment is. 2 It is an holy Art and Myftcrie. 3 The Excellencies of it. 4 The Evil of the contrary fin of Murmuring, and the Aggravation of it. 2. CoJpel'fForpipi on Levit. 10.3. "Wherein is (hewed, t The right manner of the VVorfhipofGod in general : and particularly, in Hearing the WordjReceivingthc Lords Supper, and Prayer. 3. Gajpel-Converfations on Phil. 1.27. Wherein is (hewed : I That the Converfations of Beleevers maft be above what could be by the light of Nature. 2 Beyond thofe chat lived under the Law. 3 And futable to what Truths the Gofpel holds forth. To which is added, 7he Ildifery ofthojt Men that have their Portion in this life^ on Vfalm. 17. 14, 4.. hTtzmCtoi Earthly 'mindednef^^OtiPhit.^.ig. Wherein is (hewed : i What Earthly-mindedne(s is. 2 The great Evil thereof. Alfo to the fame Book is joyned, A TrcmiCe oiHeavenly-mindnefii and f^all^ng mtb Ood^ on Gen. 5. 24. and on Phil. 3.20; The Fifth, Sixth, and Seventh Books are, J^n Expofiion with TraUicalObfervations, on the 4, 5^ ^i?^ 83 9'i iOj and 1 1 . Chapters of the Prophefie of H o s E a. AN L-.- *lf»> ^^l -Cyf-Tf C«J-> A N EXPOSITI O Of the Prophesy of ROSEA. CHAP. XI. Vers. i. Pf^hen Ifrael vpos a child^ then I loved him^ and called my Son out of Egypt. ^B^'^ry'^c^c^^ I S Chapter is made by fomc, the fix;h ^'^li^'li Sermon of W^^'«Prophefie. The fcop? TJef^ope of t& 1^# <.f it h this : -^ cleer God from (^verit>, ^^^ ^^'P^''* "^S^S i^^ff^ and to upbraid /yr^e/ for ungrateful and "^^SiMSS^J ftaborn carriage^ againft Mercies and ^^?v^McACf^3 Means : and yet to proniife mercy to the «-j» -^ V *^^ *-*-* remnant, to his Eleft ones, which is to the end of the 1 1. verfc . As for the 12. vcrfe, though it Wherfe.the be nsade a pare of this Chapter, yet it were more aptly a Chapterbnds.' great deal joyncd to the 12. Chapter ; and Co ic h by lorae. D There An Expojition of Chap. 1 1 There were in theend of che former Chapter dreadful ThecohK- jhreatningsagainlt Ifracljthac the Mothers Ihouldbe da- llied in pieces upon their Children^ and the cucting©ff of the King utterly, this was in the clofe of the lalt Chapter. Bat now, doth not this argue God to be a God o^ ridged- nefs and fevericy? Where is the Mercy, Coodnefs, and Clemency of God towards his people? What! to have the Mjtherdafnc in pieces againli her Children ! To cue off the^iingot7/>ve/ utterly ! YeSjCakh God, for ailchis I am d God ofMercy and Goodnefsj for I have manifelied abundance of M:rcy already, and am ready ftill [© mani- feft more ; but you have bten a Itubborn and a liout hear- ted people againft me. And from that General fcope. Note : Obr. !♦ Thar, God fiands much upon the cleering ofHimjelfto be a GoA ej love and mercy : Whatfoever becomes of wicked mens yet God will be cleered before ail the world, that he is a God of much mercy 5 God takes it very ill that we fliould have any hard thot-ghts ofhim, let us not be ready CO entertain fuch thoughts of God, as if he were a hard Mafter. I reitlember Luther hath fuch an expreflion. That rota Scnptim ^^^^^^ Scripf ure, the general fcope of the Scripture it is, hcc pccrApca- to declare the Lord to be a God of mercy and goodnefs ; git.nedubite- fiich he. The who] Scriptures aimatihis^ Ihat rvejhould mui, Jtd certo beUeve and be confident that God U a gracious and merciful God. -^r'""*f?"' ^*"^ ^^^* *^ ^^^ ^^°P^ °^ '^" Chapter. Let us rather charge ■^atZ'^D^mn' ^^^ ^^^"^^^ °^ wickcdnefs, and ungraceful dealing, with eJTe mfeticorde ^^^^ ^^^ ^^^ "s ^0^ everjuftifie God and acknowledg him bemgnumfatfto be not only a Righteous God, but a Gracious God ; tntun, Luih, though thou and thoafands fuch as thou art ftiall perilh to all eternity, yet the Lord (hall be acknowledged a God of Mercy before his Angels and Saints for evermore. But thus much for the fcope. Whm Ver.l the Vrofhefie ^/ B o S E A. When Ifrael vpa a Child. At his firft beginning to be a people, that'^ the meining. Expof. In his yong time my heart was towards him. Indeed, ^he heart of God was to //r^e/, chat is, Jacobs the Father ^^^^ 9. ii. of the Tribes, before he was born, before he did either ^^' good or evil : But here 'tis fpoken not of the Father, but of the Tribes, Ifrael^ when they were fiirt a peopkj In their ycng beginnings, then I loved them. When he toas a Child. The phrafc Thatis, Firft, When he knew little of mc. opened. Secondly, When he could do little for me. • Thirdly, When there was much vanity and folly yi him, as there is in children • Fourthly, W'hen he washelplefsand fuccourlefs, and fhifilefs, and knew not how to provide for himfclf. And further, Tarnovius^ a learned Commentator upon this Prophefie, thinks that the Hebrew word that is here ^^'^*#' 'II^J tranflatedaai/^, is a word that notes the ftubbornnefs^|j'^-/'^'^''V^'"' of Ifrael againft God, one that hath often (haken off the |JJJ„'^'^pj^^^^"^ yoke of parents, or of a mafter, and fo [^Ky ] that is tran- velHeri excu- flitcd \rphen] is fometimes \_although'] Although Ifrael was a tit ^ quamvts Childy a Frotvard and Per z;er/e Child, that (liook off the ^D lernov. Yoke, yet then I loved him. And what a child Ifrael was *"^'^' when God loved him you may find, in E^ie^. 16. 4, 5. Sec. ^hat a child And at for thy Nativity in the day that thou ppaft bcrnj thy navel -c \^ ^^' VPM not cut J neither rvaji thou rvafhed in water to fupple thee, ^^ aDPli'ed* thou vcaji not faked at alienor fivadled at all. (and then in the 5 . verfe) ISIom eyepited thee to do any oftbefe unto thce^ to have companion upon thee^ hut thou rvajicaf out in the open field to the loathingoftby perfoaintke day that thou u>a{t born: then in the ^.verfe^ And vehen I paffed by thee and farv theepo^'uted in thine own bloody Ifaidunto thee when thou wafi in thy blood. Live ." yea, I faid unto thee tphen thm wafi in thy blood. Live. Ag4in and again, (and then intne S.vtrfc) Now when I D 2 paffed Wherein the An Expofitim of Chap. lo, faffed by thee,and looked upon thee, behold^, thy time xvof the time of love ; and I Jpreadmy skirt over thee, afid covered thy nak^d- 7ieji : jeij 1 fivare unto thee, and entred into a Covenant nith thee, faith the Lord God, and thou becamejl mine. Well, but wherein did God manifeft that he did love Ifrael when he was a Child > Mark the 8. verfe, Jfhen 1 pafjed by thee, and looked upon thee, behold, thy time vpof the time of love; andljf>readmy shirt, over thee, and covered t'y nakednef : yea. If ware unto thee and entred into a Covenant with thee, Jaitb the Lord, and thou beca^, mejl mine. The Love of God to Ifrael i expreft in thefe three par- love of God ticulars. toJfrael ftood Fir ft, that God made a Covenant with him. Oh 'tis » great ircrcy of God, and a fruit of great love, thatfuch. an infinite God would be pleafed to make a Covenant with hispeoplcj to bring tliem into Covenant with him ^ all man- kind was in Covenant with God at fi.ft, but fal- ling from that firft Covenant, there was but only a pecu- lier people that God took into Covenant with himfelf,and made it as la fruit of his great love, to take a certain people into Covenant with himfelf more than others. And fecondly, Ihou bee amefi mine-, that is, Ihadfepa- rated thcc for my felf, and took thee for a pcculicrone to me, and intended fpccial mercy and goodnefs to thee, Ihou beeameflmne, fo as that I (hould have a fpeeial pro^ priety in thee, and thou (liouldcft have a fpeeial propriety in me. And then thirdly, I confirmed all this by an Oath i I fware thisuntotbee; Was not here love, for God co Covenant, to take into fuch propriety, and to fwear that we fhould be his > Thus when Ifrael was a child I loved him, that'f the msaningof this Scripture. Now the Noteof Obferva ion isthrs; Obr. If F i rft J 7hat, it vt the privUedg eft he Church andofthe^ Saints, forGodtolovuhem: God loves his ppople, this is their priviledgg. Ver.l» the ProphefieofU o S E A. priviledge, he loves them wich a Jpeciallove. In the i a. of j^^-j. ihfy hre called, the dearly bdoved of Gads foul % fee J^^'» ^^'J* hoyp God loves his people. God he delights in his SiincSj and there 18 nothing in the world chatThould lanftifiea gracious heart more than thif, IhatGod loves him -^ And as Gods love ij extraordinary to them more than to other People, fo their love again (hould be reflefted upon God in a more than ordinary way; Tharc's nsrhing can be a iccompence to Lorejbuc Love : rhat'a certain. Love is ne- ver fafisfied but with Love; And therefore, feeing God profc(l€8 love to his people,he doth expeft love from chem, therefore he will not be fatisfied with any duties you per- form, whatfoever you do, but it muft be out of Love, Love Ynuft have Love, and know, that you cannot prize Gods love more than God prizes yours, there is nothing in Hea • ven and Earth that God prizes more than the love of his Saints, and therefore, ifever Gods love, or Gods prizing of your lovejmay gain love. Oh you Sasnw, love the Lord. That's the firft. But Secondly, It^i a great ag^auation unto fin, to fin a^ q.*. gam fi love. For to that end God here (hcwi that he loved ihem, that he might aggravate their Cnfo much the more^ andcleer himfelf. Many limes you make in thedaiesof your humiliation, and at othertimes, many aggravations of your iin, that your fin it is againft knowledge j this is great ; That your fin it is of an bainous nature, that it doth a great deal of hurt, that it brings you under dread- ful threatnings that it provokes the wrath of an infinite God againft you ', thefe are great things for the humbling of your hearts for fin. But above all aggravations for fin, this is the great aggravation , That your fin is againft: tove, that though God hath (hown much love to youj yet you fin againft a loving God, and a gracious God. God begins with this aggravation, being his fcope here to elect himfelf, and to charge his people of ungratefulnefg, yet God loved them. Oh ! fins againft love are great fins m-. An Expojition of Chap.ii. Obr,^, Bat Thirdly i Ilovedhmrvhen he was a child. It's very ii(etul to call to mind Gods old love. That's the Third Noes 5 The love of God unio us when we were children 5 yta, the Icve of God qnto our fore-fathers, the love of God unto a people when they were at the hrft bcginningj the antient love of God to a people, 'tis ot very great ule, it is ot great ufe for al to conlider of the love of God in for- Gods antient mcr times to thtm ; nay brethrenjit would be of very great loverofiw^- i^fg (q^ u$ to ccrifider of antient Jove of God to England. A ifl ^^^ ^ ^''^^ ^^^^ ^^^ ^^^ remarkable Note oi Gods antient of it. ^<^^^ ^o ^^^® iNaiicnjthaL's thisj That it was the firft Nation that ever God fet his heart upon forihe chufingof the Go- England the Ipel, the fiifl Nation in the world that by publick Autho- iiiltNationin jity did fubmittothe Gofpel, and certainly Gcdremem- GodThlle ^^ bers that love of Er?gland. For we find it recorded ; it's for the em- ""^a we cannot txpefl; Scrip- bracing Reli- Luci Use/ En gland ^pzV fa turcfor this, becaufeit was gion by pub- te ihprji Chrijiian King. fnce the time of any Scrip- lick Awiho- (^Cintur. CerJ,2.Cap.2.'Iit. turc ; but fo far as we may '■"^* de Propagation. Ecclejii^ ex give any credit to Stories, we JBalai CataL) P^'honlfoLy find it, of all Nations upon ftiblich^Authriiy ejlablijltd the face of the Earth, the firft Chrijiianiiy^ about the year that received the Gofpel with i6p. Luciosinluccm pro- the Countenance of Publick dit-de patre cccllo. y.B. Authority. And this is noc J 2ithor primus apudlrito- a little matter; Certainly the Gcd remem- ,;j,j. 'p^cligiines erat. l^ejjai lord remembers the kindnefj rfi'o^^'a. ^if^^i'^' of our youth, and the old /W/ vouch & . love of England, and thefirfl lirlli6\e lovcoffwg/ijw^ in receiving the Gofpel. Indeed God caii- fed the Gnqipel to be preached to other places before it was to England ; I5 but there was no place that by the counte- nance of Publick Authority did receive it fo foon as Eng- land did, and therefore England m»y be faid to be the very firft fruits of the Gofpel in that relpeft. Ch ! ?tis good for ustoconfiderofthatjandnrany gocdufes wemay makeof Gods Ver.i. ^^^ Prophefie of II o s E a. 1 Particul. per- Gods oldSc ancknc love^when we fee any further exprefli- onsofGods loveicrnjy encourage us upon the thoughts of hhtorriierlove, there was an old love and this God continue^ his old love unto hi< people, and lurely God intends yet further love unto as. And rhen for our felvc^sin parcicular, It's very good ^or j^^^^j^^J^'J^ U5 ij look back un'o his ancient love ; That is, Nowiecal Gods God hath loved foms of you from your child-hood, how ancient love the providiince of God did work towards you then ; Some/^'"'"^ ^^^^""^ ofyouClfuppore)in this place may fay, that God loved ^^'^^^" ["^^ you when you were children, when I was a child I ^^r^ ^'^^^'^^^^'^^l^^^'^ luch and fuch exprtflions of Gods love toarards mcj It was love that IwasbornofChriiHin Parent?, and that I wa:? brought up in Chrifiian education. That I was delivered from fuch and fuch dangers, yea (it may be) God began to reveal hioifelf to me betimes. And if you would call to mind all the loving piff'iges of Gods providence fince yon were children, you might have matter of meditation fufficient. There's many of you that complain you can- not find matter for meditation: I'Je give you a rule to help you in meditation at any time, it's thij. When you ^^^^^ how cannot meditate of other things but you are prefently be ^^^ "^^^ "^^^^' wildered and know not whither to go, then turn your ^/ ""^"J— "^ felves to this meditation. To think of all the gracious paf- ° "^^^^^^^^^^ fages of Gods providence towards you ever fince you were children, and this the weakeft may be able to go along in. And that's the third Note of Obfervation. Fourthly, All Gods old tmrciss remain engagements unto in- Qbler JL fy, and aggravations to our Jin. J loved him when he wiS ' a child ', 'tis brought to that cnd^, to aggravate their fin, and further to engage them unto duty. Remember that the love and mercies of God unto you when you were children are engagsmentuoduty when you are old. And they are aggravations of your fin, The finsof thofe men and women that are againft old mercies ihey arethegrea- tct^ fins: Oh! that yoa (hould fin againft thac love of God 8 An Expfttionof Chapao, God unto you when you were children ! God began wit^ you ihenaand haii continued his love and mercy to you e" ver fince; then. Oh ! make this an aggravation of your finj inthedayofytur humiliation, charge it upon your own foulj, thefe and chefc fins have I committed^ though God loved rae, though Gods mercy and goodnefs wa« towards me wh^n I was a child and hath gone along to me, yet 1 have walked unworthy of all that love and mercy, know that if you do forget the old love of Gcd, yet the Lord re- members it, he remembers his old mercies, and he remem- bers your eld fins. p.. r But then fitily. Lei not our hearts fin\in dt^airing thoughts^ ' though rvefee that we are able to do but little for God^and though we are unrvonhy of love ; T hough there be much vanity and folly in our hearts, and in our live?, yea, though there hath b^en much ftubbornnefs, yet ftill let notour hearts fink in defpaiiing thoughts, J loved them when they were a " - childy They could do little for me, and they knew little of . me, and they wtxe vain, andfooliih, andftubbornj and Sliercvlnd >" ^ ^^"^^^ "'^"^* Certainly the waies of God towards alfliftionto- J/r^e/ are as a type ot his waies towards his Saints, as the wardJ/r4e/,a affliftions of JJr^e/ are Typical to the Church • andwega* tvpeot his theran argument to be patient in affl:ftions when we reade vtaies toward i^^^ q^^ ^jga]^ ^^^h the ptople ofi/r^e/inthe wildtrnefsj itlUces^ '^fowemay gather an argument to help our faith u hen as * wereadehow God dealt with them, ihcugh they were unworthy and were poor and weak, yet God loved them. Therefore you poor people that find your rdvcs wtak in undtrOandirg, alas! you knew little, and can renen ber littleofih^t w-hichi good, and alas ! you can do little for Gcd, yea] find (perhaps Jaiih one) much frcward- neff and liiibbornefsin n^y beattagaiift C^d, but do you btwailit ? if To, ktnotycur hcartj be difcoiiragedjelonot 5^^h^ ^Td think ihat t^tk are things that will hinder the love of but make tie' Gcd; God: heart maybe towards ycu i.otwiihflanding perfon lovely, thif a when God coires to love he doth riCtfndiheobjefi to Ver. I . the Prophefe ^/ H o s E A. 9 to belovely before he lovcSj but his love makes the objeft to be lovely, therefore God can love though thou kno- weillittle^ and canli do but little. But you will fay. He can love, I but, J^^iU He Ivvts' If Object. I did but know that, this would latisfie mj heait, To that 1 anrwecj Firft, how ever, V/hen you hear that God did love Ifrael Anfvw when he was fuch a child that none tye pitied h'ai, this Is enough to help you againlt any concluding thoughts a- gaintt Gods love, for God did love his people when they were as unworthy as you are. And then fecondly. But would you know whether God would love you ? the readicft way for you to know whe- ther God will love you, /yea or noj It is firft. To raireuj> your faith, if you are able, upon (uch grounds as thefe are, Upon the coniideration of- his love CO his people when they were unworthy. And then fecondly. In quierncfs andmeeknefs offpirjt to lay thy felf before the Lord as an objeft of his pity. If thou doelt not think thy felf worthy to be an objeft of How^oknovr love, yet lay thy heart before God as an objeft of pity, whether Gcd and there refolve to wait til the time of love fhall come, ^^ill love us till God (hall make knoivn that his heart is towards thee^^"°-^ for good, 'tis not the way for thee ro be froward and vsix- ing because of thy unworthinefs, meannefs, poverty, and bafenefs, and fo to determine that he will noL love thee theitfforej but, I fay,^ the way for thee to have the fence of Gods love, is this. When thou fecft there is no '/.'onhi- nef? la thee why he ftiould love thee, yet there U enough in thee CO make thy felf an objeft of his pit/. And fixtl^, Doch the love of God to his people begin Obf, 6. fofoon^ I l(yvedlfrael n'henhewof acbildj Oh! ktrrJcthy love then to himbedej^eiTcd too long 5 Gods love b g::8 betimes to his pfeopit^ ictnothit peepie^ love be de.^tried too iong. God is befoishand wich ) ou in love, and wlien ever vvc begin to love him it is upon this ground, Beca ufe E he lo An Exfofition of Chap.li. Youtlf. he loved us firft. You who are yong youths, do you love God betimes, for if you be fuch as ever (hall be favedjGod did not only love you when you were a child, but he lo- ved you before you were borUj before the foundation of the world was laid; Oh! it is pity that the firft fpringing of your love fbould not be bcflowcd upon God: Certainly old love is the beft love, as old love in God is fweer, fo old love in the Saints ; it's a fweet thing to think that God Whar will loved me from a child; but then, if I can fay this too, I compleat the loved God from a child, this will make ic rwee[cr : put comfort ot but thefe two togecher. Oh! when thefe two c^n bead- ourhves. j^^^ what is wan-ting to the comfort of oneslife? God Jer. 2* 2. loves that love that is from a child, Jtr. 2. 2, 1 remember the kindmjiof thyyoHth^ faith God. For yong people to love God, Oh! God loves that, God loves the love of yong ones, the love of children; how fweet will old age be to theeifthou canft fay thus, Lord, through thy mercy I How we may j^^^^ loved thee from a child, and that's an evidence that ther God lo- ^hou dideft love me when I was a child ? How many &tt ved us when there now that are old whom God loved when they were children, yong, that would give ten thoufand worlds if they had them that they had known and loved God fooncr than they have done ? Though it's true, I lived in wickedncfg almoft all my daics, and yet at length God manifcfied himfelf to me, and by that I know God hath loved mc from eternity, but, Oh 1 that I had loved God from a child ; I fay, thofe whofe eyes God enlightens, and hearts God converts to himfelf, would give ten thoufand thou- fand worlds that they could but fay this, Oh that I had but loved God from a child ! You who are children and yong ones, do you begin betimes to love God, that if you live to be old you may fay, that God loved you from a child. It was an excellent fpeech of ^«/?i« when God N«»»»« ftro te pleafcd to work upon his heart. Lord, I loved thee too late : amami. Aug. And fo it will be with any that do begin to love God, they will fay thac they loved God too lace j and it wiU be the Ver. I . the Prophejte of Hose A. 1 1 the great burden to their fouls that they loved God To lace as chey did. uind called my Son out e«*.32.io. Deut.32. lo.- where it is faid of the people of Ifraclj Ihat they wen in oblerved^ ' the rpafle hon>ling n^ildernefi, andyet they were as the apple of Gods eye. : fo thou raaeft be delivered up to the waft howling wilderncfs, to fuffer fore things, to be baniflied from thy houfe and home, andio-wander up and down in the wilii^raefs, and^yst remain as the apple of Gods 14 An Exfofttion of Chap. 1 1. eye. It is a firange fight indeed to fee a child of God, an Heir of Htaven, a Co heir with Jefus Chrift, onedea- reruDto God^ than Heaven and Eaith, to be under the Gods Sons power, the huroorsj the lufts of wicked men^ of bafe un- flavestoSa- godly ones ; yet it is fo, yea, for a time they may be ""^/^""^"'flaves to Satan; Ifay, thofe that God hath an eternal fon. ^^ ^ ^^" love to even are for a feafon oft times flaves to Satan : And towic- But then they have not the comfort of this Son-ftiip, nof kedmenj do not know it. Butnowihey may know themfclvcs to be Sons, and yet flaves to the humors of wicked and un- whichisthc gQ^jiy ni^n, there is not a ftranger fight in the world, I of Ancrels. bcleevethe Angelf in Heaven do not fee a ftranger fight ^ that they more admire at, when they fee a godly man lo beunder the lulls of wicked men i but this is Gods work for the prefent : God intends to manifeft himfcif in ano- ther way hereafter, but for the prefent he fetches about theglory of his own ends this way, to let even his own dearfonstobeinE^ypt. But God calls them out of E- Cod hath his ^l'/'^^ ^°^ ^^^^ his time to deliver his people and call time to call them out oiEgjpt : and 'tis but i Call 3 and it's dons, it is them out of aseafilydone as a man that gives a callforfucha one that flavery. outof fuch a placej let our bondage be never fo great, 'tis but a word from God to deliver us. Obf < Again, h ii a great mercy to be cal'd out of Egypt. This the Lord here brings as a great teftimony of hii love to them, that he calls them out of Eg)!/?/. In Exod- 12.42. ExodrX2.42.7f if a night to'be much ohferved of all the Children of Kiael in their Generations ; To be called from that Egypt was a fruit of Love ; and fo to be called from fpiriiual Eg^pt^ (for mans natural eftate, is a fpiritual Egfpt') to be cal'd from Antichrijlian Eg);pris a great fruit of Love; and as His a fruit of love, fo it is an aggravation of fin, for fo it ii brought, I called my Son out of Egy^t, and yet they did thus and thus. ^i. \ If God remembrcd this mercy, of calling them out of ^ Eg^pt fo many years before as an aggravation of their fin, how Ver.i. the Prophejte ofH o s E A. 15 how much more maythe Lord make that an aggravation of our fin that called us of late out of that ^g^pt that we pPf/^'^f * ^® were in ^ Many waies ! might (hew you that we were un- "-^ '^^ ' dcr as great, if not a greater bondage than the Ifraelites wcte under in Egypt. And there hath been as out ftret- ched an arm (though not Co obvious to fence) in calling of us out, as in calling of them out of Eg^pt i now let not this be an aggravation ofour fin, the found of our cries under the yoke of our bondage is not yet out of our ears, and the very fores of our {houlders through their yokes are not yec throughly healed, and therefore if we now before the found be out of our ears and our fores be healed, yet grow to be wanton, foolifh, vain proud, cruel, opprcffing one another, and abufing ofour liberty, Oh ! our fin muft needs be accounted exceeding great before God. Well, but yet we fee not all the mind of God in this ex- TheTextas prtflion, nor the chief part of his mind, for we find in <^^^^^-'^^-2» in Matth. 2.15. that there the holy Ghoft cites this JxpoundeX Scripture that now I am opening to you, and interprets itofJefusChrift. When JefusChrift was fain to fly in- to Egypt to C^ye his life, the holy Ghoft faith. That it was to fulfil that Scripture, I called my Son out of E- It is a very ftrange Interpretations as we have divers 0- ther fuch in thenew^T^ftament, and Hierom upon the u place faith, Tha^J/^/ww takes advantage upon thif, and MMtheuTsm- forae of the Jetps^ with others that hated Chriftian Reli- terpretation gion, did take much advantage upon this quotation of feems ftrange il/^f^^en?, againft the Authority of the Gofpel, andfaid, tofome. furely it argued MatthewsQiy Unskilful in Scripture,thac h« (hould make fuch a quotation as thi>, when it is ap- parent that it is fpoken of the calling of the people of 7f- rael oui o{ Egjpt. And truly we (hould never have thought that there had been fuch a meaning in this place of HoJ^a^ had wc not found it fo iRtcrpreced by the holy GhoiL 1 6 An Expojitim of Chap. 1 1 . Ghoft. And by the way, before we come co open that, and (hew how that was a right quocaiion of this Scrip- ture, I'lebutobfervechisonw Note from it, that we may fee that by the interpretation both ot Alatthenp^^nd divers other places we fiad in the new Teftament, that there is much more ot the mind of God in the old Teitamsnt, than was ordinarily known CO them that lived in thofe time?. Whichof the Jews could have made fuch an In- terpretation, I have called tr.y Son out ^/Egypt "? That 1?, ]efu8 Chrifl after he is born, hefnallbe pcrfecuted and forced to fly for his liie, and that into E^;/'^ and he fliall come again out of Egypt; who could have thought the holy Gaoft could have intended fuch a thing as this i$ > Things were not underftood til they came to be fulfilled, andthen they were underllood/ And the truth is, as in the old Teltamenc, fo in the new, there are a great ma- ny Fcripturesthat we underftmd yet but little of. And the time of our knowing the meaning of them is relerved to the tin.e when they are to be fulfilled, many Prophe- iiesv/e have in the Kevelaiions, and other places, that are ri am confident) as dark to us as this place o{Hofea was dark to the Jews; and there is as excellent a fpiritual meanii?g in ctiany places of the new Tcftament hidden from uSt that will hereafter toiihe Church of God be re- ' vealcd cleerly, as there weic in the old Teftament, many places (i know not whether I may fay as nfSny as thofe) but are a^ much hidden fiom us. Jefus Chrift that was the Lamb (lain fr.:.n; chebegr.ningof the world, in Ktv, 5 . 'tis he that ihill open the Book that is f«fal'd, and it is a fruit of the death of Chrift, i.i the Lamb, as he is a Lanio (lain trcn? the beginning of the world that (hall open the Book thai is f^..'ed: there are many ihings in the book ofGodthav ate (V.>ledtous rhlgday, arid 'us [f SeeB»;«r thepiirchaltof theblooJ -uf Jefus Cfriit to open it,and- on Mattb, 28. ^^^i^ his time comc; it (hall be opened to us. ing f that The /Ipoftles allegations of Scripture were not proper, unlels to fuch as I have Ycr.x. the Prophejie of Hose A, 17 the holy Ghoft enlightned to fee the myfticalfenfe oFrhenii ^"^^ excep: we fliall fay chat rhole Expolirions were received things in chofe da;es, as XiC imontr the Jews, now the Cbaida paraphrafe 3 expounding many plac> ioi Clinic, .vvhich ac- cording to the Lecer lia\e ano.iiei fenfe, and this perhaps m .y be me farer to aU tirnij becaufe elfe it may fecm che /ipoitles cculd no: io well h3\e chsr<^ed the Jews With Obftinacy, as Ad.ij. ano Chap. 28- ^ind eife where, j J have called my Son out i>/ Egypt Interpreters I do tiad do much weary and tire them- felvesandthe readers abouc this point, and thofe that will fearch into Interpreters about the apmefs of this qao cation may quickly fpend daiss in it, I find the opi- nions reduced to chefe three heads. Some think that Mattheaxiaoies this but only by way Opinions a- of allufionjandii.Tiilitudej thac therein a fimilicude be- bout the place tween Chriits going to Egf/>/ and returning, as the peo' "^ M(?«fcc?«p. pie of Ifrach going to ^gjpt and returuing, but that is a fridgedanda poor, weaK Interprctacion, and againlr what is faid in A/j/fibt; «?, which faith it was that the Scrip- ture might be fulfilled. But the fecond hath more in it, which is of J/f^ij^ Junius in /oc» that learned man, he think that the very litceral fcafe of P^^^j^^-^^'^'^- the place is rather a Proplulii of Chrifti going inro ^-^[^^I'q] gypi and retaining again^than of the people oFJfraels go- ing into Egyp* and returning again. So he faith in his, Paral^h, in his^th of the nrlt book, ic is ffaith he) as ifGodihouldfay, 1 have threatned that I will uaerly deftroy th^Kingoflfrael, what thai) \ wholly deftroy Ifrael therefore? Nono, Iwillnord • utfor my Sons fakdj for though Ifrael is unworhy ai»J receive not my Son, and by my Sons going into Egipt it i$ declared that they are unworthy of him, and .nat they (hould never have ray Son come among theoj aga n, yet he (hall come araongft them again, and that flull be an evidence to them chat I will not caft oiFmy people of Ifraelj and it's a very fpirltual and good Interpretation, and we find of- F ten i3 An Ex^jofttion of Chap.il. ten that, the Lord when be did promifc mercy to htf people, and would give an evidence that he would not dcftroyiheEO, he would give a pnomi(8of jefus Chrift; Ifa. ft. 6. as in Jfa. 9. 6. Vmn w a Child i^ horn^ unto its a Sen is gi- ^e-i : lie CeA^ the Piomlic thac he will not caftc'ff hi« ptople by promiling the MefTias; iojuniuf think? that the Lord here doth fcil ihi? promife of mercy to the people odf jel^ that he will not utterly cut offhis own people, ^Vhy ^ beciufehe vvill call his ton ouioi Egjpt. i* Bor, yet I cannot think that it will fully (atiifie, but pretened, Ivi'i]! give you that which n-iay mcieclcerly appear to ifoH/'eromon be thi mind cf God, and that's ihif, Thac this ScriptUi-e Ho[. I i.T.ex- in H:ijea, it was intended to be typical, not only to (hew poundsu, ) what was pill, that God did indeed cM his people oot ot Egypii but to be a type of what God did intend for the time to come i a? to give you other inft^jnce^, there are many things that are fpoken in the old Tjftamcnr, thatare/pokcnlitterally of fomc other things, and yet apparantly are meant typically of Jcfus Chrift, firft in fsid, when as tlie SoMicrs came to break the bonei of the two Theeve? that were upon the Crofs, through a provr* dence t-hey find that Chriit was dead and fo they broke not Chrifts bones. One would think now tba^ this were a mcer accidenisl thing, but yet the holy Ghoft faith q-, -^^ - there, it was for the fulfilling of thac Prophefie, that dentafare un" ^^^ * ^^"^ flKvald bt broken. Thus you fee things that derpiovi- are very accidental yet God hath a fpecial work in them, dene. God intend* great things by things that fecm to be of lit* Great things tie moment in our eyes. What more light thing than iirended o^ that, that they (hould not break the bones of Chrift ^ GodbyfmaU though meant cieerly at firil,& litterally ccnccrningthc pafchal Lamb, ye: typically concerning Jefus Chrift, Compare two other Scriptures together in 2 Satn, 7. 14. wiih Ver.i. the rrophefie of U o s E A, 19 with Heh. I. $. in Sam. ii's appiKindjr fpoken concer ^ Sam,/. 14. r\\ng Solomon, I mil he hit Father j aadbeJhjL' h my S,n.^^'^-^-^\ But now the Apoltle in Heb. 1.5. hefpeaks of ChriU jUq"^^^^'^ there cleerly, and faith, To rvhich of the Angels hath bejjidy IhoH art wy (on, th^^ day have I begotten thue ? and again faith he, /;eA'''^^* ''ty ^^'^•i '^^'^ ^ ^*^ h( a Father tghim. It's meant firftly of Solomon ^und typically meant: of Jefus Chrirt. So the people of Ifrasl going into Egypt and turning back again, are meant littcrally of Ifraely but God meant to Prophelie what would be done with Chriftj that he rtiould go to Eg^pt and return back a- gain. And indeed, Godhah an eye to Chrift in all things he ^^^^ dothj in all his works fome way or other they have refe- or od er^a7ms fence to Jeiu?. Chrill ; that indeed was one of the greateft aj chnftin all works ot God for hi> people carrying them to Egypt and his works j bringing them back agiin, but God did not intend that fo much, buthchadaneyctoJefusChriftinit. And we (hali fee hereafter (take this Note) that it will be one great part of the Glory of the Saints to fee how which cofee God had an eye to Jefus Chrift in all his great works in wilbe one the world ; now we look upon fuch a work, and fuch a P^" °^ 5^^ work to have fuch an influence upon fuch a buiinefsjbut "" ^^^^* we do not fee the reference that it hath to Jefus Chrift; hereafter it will be a fpecial part of the glory of the Saints that they (hall fee how in all the works of God, he had an eye to Jefus Chrift ; even the work of Creation 5 God would not have created the world but for his Son, and the fall, and in every thing he had an eye to his Son,for the magnifying the great work of his Son, and fuch who hadafpecial workof the Spirit of God in thofe times did underftand Gods meaning, though ordinarily they did not : I remember one learned Interpreter hath this ex- preffion, to (hew how they might underftand Gods mind by his types, heexpre(re8itthus. As it was with Jo^ja- than when he carried hi« Bow and Arrows into the field ^ ^^"^i^i'»<^^* E 2 to ~ '20 Aft Expojition of Chap.io. to give David a note whether he ftiould fly away for fear of^'.'K/jOr reiurnback again. Now \fihcn Jonathan (hot his Arrows, he faidun[o his youth. It is beyond, and on this fide. Now the youth iJnew no more but thus, that he wastolook at the Arrow; yea, but faiih he, !><«- t^i^knew more, that when he faid k was beyond him, thenhefhoulddo thus, and when it was on this fide then he (hould do thus- It is a very good exprcffion in the aiff;:fence of the types and the letter of thir gs, thofe who knew but meerly the letter they were but iike Jona- ihans yuurh thar did but only according to what Jona- than Uid, but Vavii he knew the reach oiJoKaihanj and fo wa^ able to make ufe of it. Oh 1 it's an txceilent thing A fruit of to be able to underftand the reach of God in his \Vord Gods Love, (aslmiy fofay) and it's a fruit oflove. It's a fruit of zndotchrtjl'sihe love of jelus Chrift to his Saints thatwe Ihould Spim,to un- ^j^qw his mind more than other men do. And certain- deilknd the |y jf jj^g people of J/r^f/ had but known this when they '^^:Sf fira went into Egy;.and returned back again, that the Kibcupcuie j^^^^.j^ij^atjefusChrilUnit. Would it not have been a comfort to them, if they had known that God in- tended to make them conformable to his Son > Would it have been a comfort totbem to have known it? Then A comfort to certainly k muft needs be a comfort to the Sain.s to theSauusin know now, that in all theirfuffenngs they haveacon- theu luffcr- formity tojefus Chrift ; we know it nowj and that's the ingsjthatthey ^^^(^^ ^^y ^ye do futfer, it is to make us conformable have a con- - ^ ^^^ j^^^ ^jjj ^ot know this, that which SghS' wal he reafon why' God would have them fulFer, but i%Z we know it, and therefore in all our fufi^enngs we (hould exercifeour faith in the fuffcringsofjefus Chrift, Do we fufFer thus and thus > he did fo, to take away the ftjng of our fufferings : and in a fpecial manner you that have been driven from houfe & home,if there be any here that have been driven to fly for their lives, and perhaps you have been driven to go among ftrangers j Oh ! but your funcnngv Ver . I . f^e Prophejte (?/Ho8EA. 21 ufFerirg is not fo great as t.h« fufFering of J fus Chrill: was, he fled for hi« lite when he was but an iutantj and did iiot only fly to ftrangersjbut to his enemieSjto the E- gyttiafis: you arc driven but from one part oi England to Thdfethat fly anotherj Oh! exercifeyourfairh ifuhis5 it wasa very wuh their ftrange work of Gods providence that prefenrly after he C'^i^J"^^"* wa>botn hcmuft fly for hisJife^ you thac are f^in to car- ry your children with you. Oh I reaiember how Jofcph and Mary was fain ro do v, wa^ fain to fly for the lite of JefusChrift, and carry him, and this flight was a great deal more than your fiightj for they were fain to fly to Egy^/. Now fuppofiogic wasby land as that many rea- ^ Tons may begveOj they were fain to fly a n:aaerof an The danger ^ hundred miles through thedefert wildernefs where there Q-nifts^^ighJ was no habitations : you fly from one town to another ^i^.q E?yfi^ and find relief ; they were fain to fly above an hundred mile?, it's fifty league-, which your Marrinersaccompt three miles to a league, and was in ihe very defert be- tween the Land of C<»«.;iij7z and Egjpt : Now though it's true, the people of Ifrael was fourtj' ycers in the Wilder- r.efsj but it was not through the length of the place^thrce dales journey might have carried them into the Land of Cmajn, but it was fourty years that they were about it, God prolonged it, and they did intangle themfelves and were ftubborn and Rebellions, and fo it was prolonged, though the way wa^ but in its felf fhort ; but yet certain- ly this flight of Jofeph with Chrift to Egj-pt muft needs be fad and roifcrablc ; it cannot be conceived that any of your flights fhould be fo fad and miferable as i.hat wis, for they could not carry any provilion with them, buc were fain to fly in a private way to fave the life of Jefus Chrift i Oh ! how often do you think did Jofiph and Ma* ry look upon thisBabe when rhey were flying through the defert Wildemcs, & think, What,is this the Son of God? Th^ inward Is this the Savior of the World? Is this he that fhould E^eprrenL of be the redeemer of T/r^si.? Is this he that is God and Man? chnftintheis^ Is flight. ^2 An Expojitiat of Chap. 1 1 U thi« he that is the fecond pcrfon in Trinity, that pre- fently after he is born we rouft fly for h'u life through a defert wildernefs ? Oh ! the ftrange work ot God in the very work of Mans Redemption ! Things were fo low and poor, and feemed to go on in fuch a contrary wiy, as ic would have put any ones faith to it.to have thought that Jefus Chrift (hould have done fuch great things as he did. Oh my brethren ! this is the way of God to put the faith of men to it, efpecially at iirft. So it was with Chriftt flight into E|/p^ It follows 5 Vers. *. Js they called them^ fo thej went from tbem^ e^c, Expof. A S they] Thatis, /l^o/e/ and ^4ro«, and other Pro- ^tJL phets, and Minifters of God fcnt unto them, they called them to f«rve the Lord, and to worftiip him accor- ding to his own way. And efpecially they called ihera from Idolaters and falfe worfhip. As ihej call id them i fo fome turn it ; that is. Though yaSbii ktA-n-.'jt ^^^^ ^^^^^ ^^ called, fo called^ yet they went from them. Mm. 70. When the means of God is fo powerful, to refill then is a 2Cor.y.4. very great evil. //o«r Go/^e/; that isj our Gofpel prea- illuftrated, ched with la much plainefs and power is hid, it is hid 10 thofc that are loft. But take it here : As they called them] that is, Look what earneftnefs there wa? in A/o/ejand Aaron and other Miniftersof God to call them from their evil waies, fo much ftubornnefs ,. . , andftoutncfs wasit for thtm togo againft it. Cahin Cdvtnmloc. thinks itis, Becai^fe they caVedthem, l^H EKEFOKE they went from them. Becaufe they called them ; that is, They went from them for the very nonce ( as we ufe to fay.) Becaufe J\^o[es would have us do thus and thuSj we will do the quite contrary for the very nonce. Ihey Ver.2 the Prophejieof H o s E A. 23 7^hey rventfrom thent : that isj Turned their backs upon them ■■, liiie tt'iborn Children and Servants when they are called they will not hear, but turnth^ir backs upon youj Co did they to Moj^ts. From whence obierve; Firit, It U a mercy of God, to have Cods Miniflerj caliinr Obf. i w to obedience. Who are wc that God fhouldfend his MeiTcngerb after us? What need hath God of us? Sup- pofe we go on in the waies of death and peri(h, what (bal Godlofcbyit? But this is Gods mercy, that he will cal after us; God may fay. If you will go, go on and peri(h cverhftingly : Oh! but he doth not fo. Secondly, If hen God ha:h called ips outefaffiiBioUy it if Obf, 2. a fyreat addition of mercy to call w out of fin unto duty \ and we (hould account one as great as another. We think it a great mercy ifthe Lord will call us out of an affiifti- on i but when God calls us out of a mifery, 2nd calls us 10 a duty. Do you think that that's as great a mercy ? That's a fign of a fanftified heart indeed. You are in ficknefs and under great extremity 5. if God flbould fay, 1 wil give out my Word to deliver you, that would be a fweet word you would fay. I but when God ji-ives out hij Word to call thee out of thy fin to a duty, thou (houldeft as joyfully take an hint of that Word of God too j Oh I do you prize Gods call unto you from fin to duty, as much as from mifery to profperity. Thirdly, It'* s a great aggravation of mens fns if they he. Obf^j,. caUed to duty, after God hath caSed them out of mifery and they do not obey it. After thou Cornell out of an affl'6tion,ivhe- ther bodily or fpiritual, God expeft? thou ihouldeft as diligently hearken to hi» call that calls thee to duty, as ihoudosft take hold of his mercy when he held Jttothee„- ^ /j to deliver thee out of thine afBiftioa; charge thy foul char-^e*^ our" thus. Oh wretched heart that 1 have, I called to God, fouls' if we and God hath heard my call, and nowGod hath deli- anfwer not vered me, and calls me to a duty, and (hill I ftop mine Gods calico ears againft Gods call? Oh how jufi were it for God to,^"'^^^^^'^^'*- leave 24 ^« ExpoJItion of Chap.. 10. leave me in mifery, when I turn my back to him when he cal8 mecoa vJuiy ! , Cbf. 4, Fourthlyj For men not only ta difobey Gods call , but to mm atvay themfehespom it, and from thoje thatjptak^ to them inhn hamej thu if very tvick^d. a high degree oj finfiilneji * be/ore Ged: In Jer.l.ij. Ihey have turned their back^unto Chap. 32»35- ^^^ /,^^ ^^^^ their face \ and (o in Jer. 3 2. 33. liey turn their- ^^c^.thai's more than not to obey. Our backs, that is, Chap« 18.17. to retbfe to obey, torefolvcnot toobey, in jer. 18. 17. God threatens them that in the day of their calamity he illultiated. ^r,u|cl (htw them hi* back too; as when a Traytor is petitioning to his Prince, Co long as the Prince is but wiliiog to parly witb him, and rcade his Petition, there is hopt, but ii the Prince turns his back and will not tjfetoMini-^°^^ upon hii Petition, there's no hope then : So there iters. 'is hope of people that wc may bring them to obedience fo long asthey will hearken ro the Word, but if once they turn their' backs, then there's little hope; (o when God turns his back upon imners there's li-rie hope then. Re- Jer.i8.i-. ro member you that turn yonr back upon calls to obedi- beremembe-ence, Gh ! remember that Scripture in Jer. 18. 17, that redby thofe God threatens in the day of your calamity he will turn that turn their j^ j^ ^^^\^ ^q y^y^ ]Slow this wickedncfs men do not grow Word°" toon afudden ; at firft they are loth to be convinced that fuch a thing is a truth, but at length when the cvi- Hovv men ^g^ce of truth comes deer they in a defpcrate way turn come to that ,., • - j/i ...u 1 - heieht their backs upon It and reioive not to hearken to it: a fa mousinfta nee you have of this in Jer. At fit ft they faid Zr/. 43. 2, with that Jeremiahd'^dnoifpt^kihe Word of the Lord, but Chap .44.86. afterward, As for the Word of the Lord that thou hajijpokenj we Will not hear. Obf C, Fifrly, It if yet a bigBerwirk^daeJi to have our corruptions irritatedby the Word andprcvoked. Asthey call'd, fo they went away. When mns hearts grow as Lime, that the (howers of the Word fhall inflame them, this is a fid Simile. condition indeed j when the more cleer evidence th^y have i Ver. 2. the Prophefe ^/ H o s E A. 25 have of che Word, the more dcfperate wicked they grow. We find ic fo in fome places, when the word comes with the grcateft power, thisis all theelteft ic hath upon the hearts otraen, to make them the more defperate wicked. You wonder fometimes chat where the Word is prea- Why men ched with power men flionld grow more wicked ; won- "^°" vv icked dernotatic, fotwliere the Uord doth not convert iin- ^,^"^,5^^^,^^'^ ners, it doth harden them. Sixtly, From the extrcam perverfenefs and ftuborn- Obf, 6. nefsof the Jews we may learn this LtiTon, Jhat Gods free Graccii very great and very jirong-^ jhe Lord was merciful to his people that were thus ftuborn and flout, but the more they were call'd to obedience the more wicked they grew, and yet Gods mercy continued towards them for a long time together, and indeed in that God (hould fet his heart and love upon fuch a people as thiSj it is oneof the greateft helps againft defpair almoft as any we know. Do but look into the Book of God, and readeof ^ vT^ ^ the people of the Jetvs what wretched, froward, perverfe, pgo'ple-'' ftuborn, ftout-hearted people they were, and yet that veciiocvvith- God of all the people of the earth (hould chufe them to lUiiamg God be his peculier people ; Oh ! the free Grace of God / mines cnem there's nothing that God hath in his defign more than to )^^^ pt^culicr honor free Grace. I confefs I had thought to have fpent t'^^P'^* fometimeinftiewing to you theextream ftubornnefs of Gousgicateft the people of the Jews, and all to this end to raagnifie "^"0" ^^» ^^ the free grace of God towards fuch an unworthy people ^ ^^"S'-^^^^ his you find that God doth fo himfelf when he fpeaks of his ^'^^ ^^'*^^' ^^ Mercy to that people, he doth give them this notice. That he would have them to know, that what he did for them was not for their own righteoufnefs, in Veut, 9. 6, Vnderfiand therefore that the Lord thy Godgiveth thee not thU ^'^"" 9- <5* • goodLandtopoJjeJ^itforthy.righteoufneJ^'jfortheuanajiiff- necked people ; As if God ftiould fay, I might magnifie free Grace, whereas I might have choicn fome othft people that might have been more yeeldable to my hand, liUuftratcd, G chofe 26 Pfal.78.8. Ezek.i6.3o» An Expojition of Chap. 1 1 . Kdi.7- S2' PfaUiod.7- Exod.i6.2, 28. Chap. 17. 2» with the continual fto- ry or the Ifra- elites contiim thedodrine. A raeditatioa for parents vexed with ftuborn chil- dren. ure. Comfort a- gainfta ftub- c»orn hsavt^ chofe you, that ic might appear thacall that 1 did was out oi free Grace. In Pfjl. 78. 8. Be not jluhorn as y^our forefathers reere '^ they are called ftoui-hearced, ftiff nec- ked, tlrong, they feemcabe ofllrong fpirits, but it is (irong again(t the truth ; and chough ftubornnefs hath a kind of Glory in it, yet the truth i^, the; e is nothing but weaknefs in ic : in Ezek^ 16, 30. Hovp weak^is thy heart, faith the Lord^ feeing thou doefl allthefe thingSt the rvork^ef an imperious rvhorifo woman ? They arc laid to be ftrong- hearted, Oiff hearted, but faith the holy Ghoft^ how weak is thy heart ? and you (hall find in Scripture that they are called Itiff necked, and Iron- Cnewedj and that they walked contrary to God, and that they are perverfe and crooked, and that they had hardened their hearts and made them like an Adamant j and faith Stephen^ ToH have ahvaies refifledthe holy Ghofl • and impudent chil» dren, and rebellious children: It is very obfervable if you read thofe Scriptures, prefently after they came out of the Land o( Egjpt^ within three dales after God had lhownthea> fuch a miraculous work they fell to murmu- ring, nay, they dtd not (iay fo long, for it is faid in PfaL 106. Ihey provoked the Lord at the Sejj even at the red Sea. And in £;xtf^. 16. 2. 28. and in chap. 17. ver. 2. the peo- ple did chide with M,)fes again, fo reade the ftory of Ex- odtiii Numbers^ T>etiteroHO}ny , Judges^ ^nd the Kings j and you (ball find them continually rebelling, a people with an Iron finew againU God, and yet for all that rhe Lord makes choice of this people, and loves them ; Oh ! free Grace, the free Grace of God. When your children are ftuborn and Uont againft you confider of this, you think it a grievous affiiftion to you, Oh! but there is none in the world that are fo eroded with ftuborn children as God himfclf is. And though you (hould find your hearts to be very (Su- born, yet for all that do not have your hearts (ink with defpair, far Gods Grace is free to overcome even ftuborn- nef$3 Ver.3' *^^ Trophefte ^/ H o s E A. 27 nefsjas itdidhere. You have a moft remarkable place for thaCj for the overcoming of ftubornnefs, in Exjd. 34. 9. Lit my Lord I pray thee go aotongfl m (for it is a fiiff-nec- Exod. 34'9. hd people ) This was no argument of defpairj that God fhould not go among th era (for it is a fijf' necked people:) But Mojes makes fuch an argument with God, Lord, they are a Itiff- necked people, yet I pray ihee let my Lord go amongft U8,and pardon our iniquity and our fin,and take us for thine heritage. [Where by the way we may note how the Chaldae paraphrafe renders this, viz. Let theMajefy of the Lord go with m -^ the Majefty or Divine PrefeHce : the Hebrews call it Shecinah nJ"'D'^ they ufu- ally diftmguifti this from God the father, and fay there is no coming before the bleflcd high King without She- einab. So our Savior more plainly, Johny 14. 16. But to return.] God holds forth by this example that he would have none link with defpair, but be brought in by his free Grace, notwithftanding their fiuborn hearts thac they have had againd him. Now as for the latter part of this fecond verfe, of their facrificing to Baalim^ and burning incenfe to graven I- mages, I (hall not need to fpeak to that^ as having fpo- kcn of that heretofore. Ve R. 3. I taught Ephraim alfo to go^ taking them by their Armsi But they k^epp not that I healed them, HEre we have the third degree of Goda goodnefs towards Ephraim^ the fruit of his love, he call'd them out oi Egypt , andhecaird upon them by his Pro- phets, and he taught them to go. God here compares himfelf to a Nurfe, or to a tender £xpof. Mother, or loving Father, that carries along the child. And guides the haad of it, and che feet of it -, and as they G 2 are 28 An Expojttion of Chap.ii. Kal.77. 20. The Text referred co D£ut.r.3i. Pfal. 107,7. obferved. Obf.i. are leading the children if there be any rugged foul way, the Nurfe or the Parent rafces them up in their Arms/uch was my dealing'; towards Ephtaim faid God. In Ffal. 77. 20. God there is faid ro lead them by the hand of A>fofet and ylaron^ like a flock of Sheep. But here he is faid to lead them like a Nurfe. or a Parentj and this expitffion feems to have reference unto that we hsivemVeHt. i. 31. In the WiUtmi'j^ the Lord thy God did bear thee at a man doth heir his fon in all the way that ye went ; Look a'; a man leads hisfonby his.handj and when he comes to hard way doth bear him up and take him in his arms, (o did the Lordth.y God deal towards thee as a man to hisfon : far fo he cali'd Ephram in the former verfe, his Son, he loved him when he wasa child j fo he is compared to to a child, and God to the parent that teaches him how to go, God taught them how to go in their way out of Eg^pt all along in. the Wiidernefs until they carae to Ca- naan. • ' '■■■'^ ^^.^^^>-- -. --.•-._ ) •• , ,,.-.. VVhcnthey came ifirft oiir of %v/?f they knew not which way to go no more than a child, and if God had left them when they were brought out of Egypt, certain- ly they had perifhed in their way, the way was very full ofdifficulty in which they were to go, and God did feem to leade them about, but the Scripture (sthh, Beled them in the right way, \nPfal. 107.7. though thty were fourty years in the Wiidernefs, whereas they might hive gone through within a few dales, yet lull they were led in the right way, Godtanghtthemto go. • - . From whence there are thefe Notes of Obfervati- on. Firft, When Gad rails his people out of affli^ tons ^ yet they hriow 770 more hori> togo^ to guide-themjelves in their way than aMttle child doth. . We think If y/e be d^l 'v^red from fuch and riich'arrivi! we are well? bo'^ when God rlo'^H grant deliverance If hfe (hould leavpn? there, we fhould quickly fpdil our islvesj we fliould quickly turn the mercies th-^ic have Vcr.3. the PropheJieofH o s E A. 29 we have into mifery if we be lefc but a while 5 It is the pride of mens hearts that nidkes them venturous of them felveJ, h^nce they gtt many a knock andbruife^ Oh/ many itumbie in their way and fplit thcmfelves and pe- rift becaufe they will be going therafelves and not de- pend upon Gods hand. We find by experience now God hath brought us out ufe for of E^pfhece, in great meafure we are called out of E- England, gypt, and we hope that God intends a Canaantou^^ yet what children are we ? we do not know how to ftep a Oep in our way, Oh.' how often have we been ac a ftand in our way lince God hath been pleafed to Call us out of Egypt ? we have been at a maze, not knowing which way to take, this tvay or that way. Oh/ how often have we fallen in our way, and gone aftray ? If ever peo- ple had need to have God to teach them how logo, then Our path un- have wc at this day ; our p.uh is anuntroden path, and ^^oden. ttiere are many ftumbling blocks in our way, we ofcen ftumbleand fall in them ; Poor children have not more need to have the hand of the Parent or Nurfe, when they go upon the lee, in flippery waies, then we have need of the hand of God upon u, to leade us in our way and toguid^us. That's the firft Note. Secondly, The way that Ged leads people in many times Obf. 2; may be a way of rm*ch difficulty 5 he faid, he taught Ephraitn to go, and led him in the way. If we enquire what that way is ? ic was the way through the wildernefs^yea, before they came into the wildernefi, before they came at ■the Sea, inExod. 14.9. 7heEgvptiar< pi^rfued after them^ Exod.14, 9» (aUthe Hnrfes andChariots ^/PhAraoh, and his Horfemen^ and hit Arm\) arid overtook, thfn^ mcamping by tbeSea, be' fides Pi hahirothy before Baal'zephon. Ihrraoh and all his .hoft purfued them, they were in a -very ftraighc way, The Sea was before them, Vharaoh ^nd all his Army was behind them, and they were encampt-g by the Sea, be- -^rsFi'hahirothy at thi-tnouth of chofc Mountains, that i>- . the: An Exp oft ti on of Chap. 1 1 the Mountains did compafs them pound about, and they 1 Baal-^^efhon \jytTtbeioveBaal-zepbonj thditiz^ tbegodofjvatchingy the vvhai. r Egyptians God that they made accompt was the God that did watch thofe that went out of their Country without any leave, they came before that God that was the God for their watching thofe that went out their their Country, and to keep them from going out, -and between the Mountains, and the Sea before them, and a great Army behind them, and yet God taught them to go i what a way doth God teach them to go in ? And then when they go further they muft go through the Sea, or no other way, God taught them to go through the Sea, and when they have gone through the Sea, Isall the evil over ? No, they mufi come into the waft howling wiidernefs, and there be led along for fourty years to- gether,and yei God doth reckon up his guidence of chem here in this way as a fruit of his love. «jC£^ So long as we are in Gods way, though the way be difficult, yet we have caufe to blefsGod that wearein his way, and let not us be troubled at the difiiculty of our way when we fee God before us, and leading us in our way. Obf, J ♦ Thirdly, Ihough tve meet with difficulties in our way^ yet God loves to teach hif people horv to go in their way ; and the more difficult their rvay U^ the more care hath God of them to teach them horv to go. We do not find fuch an exprefliion of Gods care of them to teach them in any other way but this of theirSjWhen they went firfl out of I^gypt; becaufe that way was the moi) difiiculr, therfore God takes upon him in a fpecial mannei to teach them in that way. Ufc* Be not difcouraged at your difficulties, but when you are in your way, and your confcience tels you that it is not a way that you have chofen to your ielvcf, look up to God for guidtnce, cry to him j as you find in Pfal.ioj, P&iio/. 6,7,6. Jkey cryedto tht Lord in their trouble; (and then verf. 7.) he led them forth in a right way, Mark how thei« two ar« joyaed Ver.3 . the Prophefie ^/HosEA. 31 Joyned together : They crjedto the Lord in their troubk^ and he led the^ forth in a right rvay. When you are in itrsiights, cry to God in your troiibJcjthe Lord will lead you forth in a right way. When we have been in the greateft ftraics England. and have had the hardeft way co go, how hath God ta- ken us up in hi arms ! Through Gods mercy, [hough we be very weak, yet we are gone on a great way even from 'Egypt ^ from our fpiritual Egjpt and bondage. It is un- thankfulacfs in people, to fay, We are in as bad a con- dition as ever we were. What Q^^d may bring uto through the unthankfulnefs of men we know not, but certainly through Gods mercy we have been led along a great way in our journey, God hath taught us to go ; it hath not been the wifdom nor providence of men that hath carried us on in our way fo far as we have been, no, we have found apparantly we are noc much beholden to the wifdom of men for that way that we have been car- ried on in, but 'tis God that hath come in in our ftraits, we fee by what hath fallen out, how we (hould have pe- riftied in our way, we (hould have recurned into Egypt ; how often have we been ready to think, Would things were with us as heretofore they have been : Oh ! this- hathbesn the peevilhuefs of our fpirits, to bethinking of turning into Eg^pt ras it was with this people,though God was with them in their way,yec often they thought of returning back again . We have been ready to be thinking of by-waies for our felve?, and every one to be fbifting his own way,and what crofs paths have we wal- ked in, firft oneway, and then another way, undoing what we have done ? Firft engaging men, and then dif^ The changa- coura^ing the fameraen that we have encoraged though ^}^f^^. °' they have continued the fame, yet our fpirits have not ha^e been contmued the fame towards them. We may apply that our guides that you have in >.3 1.22. which is fpoken in reference to their way, coming out of their captivity ; How W Je^'-3i.22^' rpUt then go about j thou backsliding daughter ? Ic may be an|i^"'"iie'^d well 52 An Expjltion of Chap. ii. well applifd to England at this day ; Oh ! how long wil we go about ? that ie, (lifting thii way and thatj and not j daring to cruft God in his way 5 we are afraid that if we (hould go on in the right path that God guids us in, that we (hould mifcarry, and therefore we goaboutj and that's the reafon ic is fo long before we have our delive- rance^ becaute we go about, and do not follow Gods Ter 2 guidence inour way. There's an excellent promife that ilhiiuaced. ^^^ makes to his people in Jer. 31. 9. in reference to the guiding of them in their way from their Captivity j Ihey P^al come uiib weeping.and with juf plications Vfil 1 kadthem: 1 rvill caufe them to walkjbj the rivers oj waters^ in aftraight way n>herein they pall not f:umble :jor 1 am a father to ifrael, and Ephraim U my jirjl born. This is a Scripture very fu- table to that Scripture we are now opening. It's a fruit of fatherly love to guide us in aftraightway, and keep us from ftumbiing. But mark how this Ihallbedone: Ii'safriiit olT^hey pafi cume with rreeping^ and nith [applications will I fatherly love lead them. There muft be weeping and lupplication to to guide us in ^ry to God for guidance in our way : As a poor child if cur way. jj.[jg Jtfc a little by the Mother or Nurfe, it Itands crying to be guided in its way 5 and this ft:ould be our care in all cur ftraightSj not to fly upon this Infirumentj or the otherjbutto crytoGod to guide us in cur way. We AddI edto ^^y •''PP^y ^^^' ^^ Gods guidance of the foul from fpiri- the guidence ^"^^ ^glP* i when God brings the foul out of the fpiritu- ot tbe foul, al bondage he guides it in the way to heavenly Canaan : ycu whom the Lord are bringing cut of your Spiritual BondagejlookuptoGod toteach you howtogo : why? For your way is a bard way, it is a ftraight way, it is a narrow way that you are going now, it hath many ftumbling blocks in itj it hath many by-paths near it. Why the foul that are very like to it ; Your way is a very flippery way, needsguidingarjd you hadnecdbetaiight how togoj you may flip an4 fall and break your felves quickly if you be not taught how to go J you that arc yong beginners in the way Vcr.5» fhe Trophefte of Wosz k, 33 way of Religion be not too confident in your own under- ft^nding, and your own rtrength: many poor childrm ^^"3 ^^^^9' for want of the care of thtir Nurfes have gotten Cuch faIs"'""nfiTei« when they were children that have lam'd them ^^j made them go crooked all their daies; and fo it hath AnaptfimiJe^ been with yong ProfelTors of Religion, many yong ones m the profeffion of Religion, becaufe they have been too bold and confident in their own underftanding, the Lord hath left them to fuch fals that they prove bat crooked all the daies of their profeflion, butthdtigh they do go on in a way of profeffion of Religion, ihey are but maim'd ProfefTors, crooked ProteiTors, becaufe of the falls that they have gotten when they were yong ones: And truly we have very great caufe to fear that a nroDhefie who lives but a few years, to fee chofe th*t are yong Pro touching the hilars ot Kelrgion now live to be fomething old, I fay, proof ofmuch we have caufe to fear thatthofe that live to fee it, will*^^^'^^ profeC fec a great many maim'd and crooked ProfelTors of Re- ^^^" °^ ^^^^^ ligion, for there are a many yong ones in thele flippery ^^^^^* times gets fals that venture fo much upon the Ice, up- on doubtful things that they underftand not, which get fuch falls and bruiles that are like to ftick upon them a* long as they live. Some of you it may be ntay remember when you we" th.ldren you would ufe to venture upon the Ice, andbefliding, and you got fuch bruifes then that now you feel them ; Oh ! let yong onej take heed of ventiiring upon doubtful things, let them look up to God to make their way plain before them, and not lean ^ totheir own underftandi:igs left they have h\h fl fav^ by which they get bruifes th.t they may M another day. to teach them bo^ to go, ^hen you fee others jlip and fumble in God then for hts mercy tou>ardsjoH, that he helps and teaches you tnjour r.ay : As when a man is riding upon the road in winter time, ,t may be he fees fomc before him whofe Simac. ^ horfeg 54 An Expofttion oj Chap. 1 1.- horfes getiQco holes and Humble, and it may be the man breaks his leg or (houlder before him, if ic provernQt tQ be deadly to him 5 riow if you (ho ul dice a man faliipg and breaking his leg or arms, falling down with his horle in fuch dangerous vviies a« there is in many pUces^ would you not have caufe to blcfa God that you are dtli- vered from that, that God hath preler.vcd yo«r lipabsi Thus when you lee Profdlors falling in the way of pro^ feiTionot Religion, Ohl blefs God that he teaches you in your way, that he guides you. To women that are weak in v/aie-s that are flipery you will cake hoH of their bands to guida tbenv, and foGod doth; to vou., knew the wholcourieof your way frofli fpirituai Uj^^ft to ipirim-. al Canaan, it is Ice and ruggedal the way, thac^G.cd ifr fain to take you by the hand, andOh! the goodnetsot God to condefcend thus to his poor Cfvatures, to com- pare himfelf to a Nurfe, Oh ! how ofwn would wc run into harms way (as we ufe to fay) if Gcd did not leadi**^ And further, lake heed yen who are we^k^ and bavi neea Ohf, f» of teachings that you be not xvajward and tvafiton ; that yon he votfoQlijloaiidunmly. andthatyoudo not tvilfuUy run into ruaged andfiifptry waits: God indeed is as a Nurfe to ^ teach you how to go, yea, but be not you as^ wayward and froward children that fometimes tire their NurfeSi it's more difficult to teach fome children than others how to go, they are fo froward- and wilful that they will go their own way, if the eye of their Nurfe be h^^ from them never (o little they will go their own way j; Oh! take heed you be nor, among thofefroward WUWI children that will be going their own way. ... Again further, I taught Ephraim tego. ^^^ *^' Gods Minijlers and all of us jhould labor to foli^fv Ged m, -, this way efhii ^ that is, '£0 have a tender care of others; W«; ftiould be like our Father: God takes a delight In tea- ching weak ones how to go, and in guiding ot th<;m in Jheirway. Truly W« that profefg omfelveatQ be Opdif Vcr. 3 . the Prophejie of Ho.SE A, 55 children, we (hould imitate our Father, and efpecially Gods Minifters, they ftiDuld take a delight to help weak ones on in iheir way, and to carry wc&k ones in their ve- ry arms ; that which God is faid here to do, Mofej in a- nother Scripture is faid to do, as in Numb. ii. 12. H^eNum.n. 12, I conceived all thii people.^ have I begone?! thtm, that thon fjonldeji fay unto me, carry them in thy bofom, (as a Nurfing . Father btareth a fucking child) unto the Land which thmfwea- reft unto their Fathers ? It feems Mojes^ though he thought it to be very hard to bear fo many people in his arms (as it were) yet God gave that Commiflion to him, and he did it according as he was able, he did carry the people as a Nurfe, or a Father or Mother carrieth the fuckifig child in their bofom. Yea, And though Gods Jldinifiers meet mththofe that are Qbf. 7 veryfrorvard, yet they muft not be difcomaged; we are as froward in reference unto God, as any can be in refe- rence unto us, and therefore you muft confider youthac are Minifters, when you meet with yong ProfeiTors, and others that are beginning in thewaies ofgodiinefs, and you find them untoward and peevifli many times, do not call thetD off becaufe ofthat ; if God fliould have eaft off youbecaufeofthat, what would have become of you? No, inftruftthem with meeknefs, even inftruft them with meeknefs that oppofe themfelves ; though they kick and fpurn, yet inftruathem with meeknefs thjugh they oppofe themfelves, and in i Ihefi.y. we have a notable i Thef.2,7. pattern of a Mjnifter there how he ftiould carry himfelf ^"^^^^^s inthisrefpea.; But wt were gentle among you, even as a P^"^'"* Nurfe cherift'es her children. Thus Minitlers iliould be of gentle fpirits, and know that God doth put them in place to teach children how to go in their way- and therefore we find it in 7it. 1. 7. that they muH not be foon^'^*^ ^* . a\igry, Minifters muii notbeof angrydifpofitions- you would be loth to put your children to froward Nurfe8,^naptfimile. their very milk would feme way favour of them, and H 2 your g5 An.ExpoJttionof Chap.H. your children m >y get a great deal of hurt by Nurfes that A Nurfes arc pettilli and froward ; it h a fpecial qualification and qualification, ^eccflarily required in a Nurfe^that fliebeof a gentleand patient difpoiicion : Now Gods Minifters are compared toNurles, anddo notthink the comparjfon too mean, for God himfeltii compared tea Nurfc, when he faith htta'fgbt Ephraim hsfp to go. And th. n laitly. Seeing the tender care of God, like a . Parent or a Nurfe towards the Child, is made an engage- ment to their duty, and an aggrava ion of their fin, be- - caufe they were not what they ought to be. As if the Prophet (hould have faid, Oh! iherefore you (hould have fecved and loved the Lord that was fo gracious to voa as to teach you, but you have not done fo, and therefore your im is greater. From whence the Note Obi. 8. 7^at the love and tender care of FarentJ and Nurfes in hrin- gvig up children^ and enduring rr.uch trouble with them, is a great judgment to children when they urgwupio requite n>ith duy and due rej}>e& their Parents and Nurfes ; and if they dt not ifs a great aggravation of their evil. You that arc grown up from children, remember the care, remember the forrow, remember the trouble of your bringing up. Be afhamed and be afhamed of your unducifulnefs; How is it that undudful you have all your limbs, but from the care of your Pa- children, rents and Nurfes? you are to blefs God for your Parents care, and the careofthofe to whom you were commit- ted when you were children, and know that you owe due refpeft unto them for it. He is an Apoftate to the great Law of Nature who Violates Charities due unto Parents and Nurfes. I remember I have read of the Fiji- dians, a certain Heathen people, that when they were a The Pifidians, Fearing at any time, the firft fruit of all their Fcaft they would offer to their Parents, as thinking it unfeemly for them to rejoycein the ufe of the Creature without fhcw- ing due honor to their Parents from whom they had their Ver 3. the Prophejte ofUosEA, 57 their being and education ; Heathens have ever condem- ned undutifulnefs in children to be unnatural and liable to punii.bment, and they have punilhed undutifulnefs; and the taw of God (we know) doth punifti a ftubora child with death. But they k^erv not that I healed them. Many times children, though there be a great care to Expo£ teach them how to go, ycr they will venture thcmfelveSj and by their vsnturoufnefs and wantonefs they get many a knock and bruife. So it was tvith this people, indeed my care was towards them, but they would go theii own way, and they often bruifed therofelves. Weil, did God therefore rejeft them and fay. It is through your own fault that you have gotten rhefe brnifes and maims. No, I healed them faith God. Though he were never fo froward, and he got by that many bruifes, yet my pity was fo great that! healed thofe very bruifes and maims that he got by his wilfulnefs. Though in the reading of this we may pafs it eaffly The text one by, yet it is as notable a Scripture as moft we have in the of the moft Book of God. What's thereafonour confciencesdo ^o J^g^^^.'^^J^J^ mifgive us, anc! that we are fo afraid that the Lord will ^^ ^^ leaveustoourfelves? when our confciencesaccufe us of this, Oh 1 we may thank our felves for it, the Lord fbe- wed us another way, but we through our (infulnefs, and frowardnefs wouldgoinourown way. Can we think that the Lord (hould have care of us in our fores that we got our felves by our Wilfulnefs? yes, (faith God) fuch was my compafllon towards Ephraim, that I taught him how to go, and yet they got bruifes, But I healed them af» terwardt. That's the Note from it, God nnll not cafl offhU children Obf.gu thmgh they get bnrt'y yea, though chey get hurt by their own iin,yet the Lord is fo gracious as co heU thm. You have 98 ... r. An Ex^ofttion of Chap. li. „ have a notable Scripture for this, in //i. 57. 17, 18; For ' * J /• V • 1 flj^ Iniquity of hit cov.etoufnej^ rvm I wratb^ and [mote him : 1 hid mt and veas wrath, andhe wentonyotvardly in the way fifhii heart. Ht went on frowardly when ilmotehimj what then ? in the 18. verfe, I h^ve feen hii waiej. On* would have thought that (hould have followed, I have feen his Wdies, and i*k fmite him, and plague hitn, and make him to know what it is to deal fo frowardly and perveifely wkh me, but, behold the goodnefs' of the Lord ! God« waies are not the waies of msnjhis thoughts ar* not our thoughts, for he faith, 1 have feen his rpaiefy andvpillheak him^ and re fore comforts td.him-, 1 will not lay, I willnevei leade himmore, bcoaufe he would not regard my teaching but goes his own w^aies and gets ma- ny bruifes j No, I have feen his waies and will heal him, and leid him notwithftanding. Ufe Oh! benotdircour.iged whenyou have gone out of Gods way, but be troubled and aftamed, make ufe of this promife, the Lord fees the frowardnefs of his people, and yet will heal them, and lead them, and reftore com- forttothetn. - .: ••';: And my brethren, thus hath the Lord dealt graciou- ^pplicat, to fly with us in ourinconfiderate, foolifn, finful courfes, England. how often we in this Land have been brought low by our inconiiderate, foolifti vvaie!,we havebecn fore woun- ded, we have been in danger to Bleed to death by tbc fall* that we have got, we have often given all for gonie as it were, mens waies have been fo perverfe and crofs as there hath been little hope of any good, that fometimes when we have met together we have even faid, al is gone, we are but betraied, and therefore there is little hope of any good 5 Have not we oftentimes faid thus? but the Lord hath come in and healed us, and that Scripture in Ija. 57. hath been made good unto u», the Lord hath be- held the frowardnefs of our waies, and yet hath healed us^and yet hath led ur. Yon have gone one in fuch and svi.-"! fuch Ver.'g. ^^'^ Vrofhefie ^H o s E A. 59 fuch waies faith God, and you have even undone your felves iji them, and you were ftiade bue foot^, and others Cquandercd away yoareiUtes and notbiag came oFit^ wclljyou knew no>t what to4o, Mo ieade ybo m w*ies that you do not think of, in fuch waies a» you have the leaft hope? of gocd t^y, I ivil lead you on in thofe waies and rellore coiijforc to you* -Mj Br«ehr€n, the waies that the Lord hath thfs laftSuciifljef reik)r«d GomfcJrc to I,ngland by, were they iViie^c&ac (any of you did think ofchis time twelve month? Certainly it was never in the imaginations and thoughts of m«r* to be brought irtfuch _ waies as the-Lordhath lead u^ift^j'^nd reftored Comforts m n^T'h to us by, the lord did lee thattfe^ tt/^y of-thrfeldSol- a\T, ^^Vf dery was not the way to rt^ore<;oWfomit8 E/Sj^/^^i^bac ' * the Lord hath kd us in other waies : well, let Gods hea- ling oFourbruifes that we get in walking in our own w^58 makeus thankful and caref^ that we r,ui>not wil- fulfy into any fuch waies any niore> thacwebe not iHU more ventfous, and rftoreearekO^ if .w« be, God may fufferus to break oar bones 5 for though God be patienc and loving, and mcrciful,yet he hath times to leave men in the perverfnefs of theirwaies, it may coft u* dear be- fore we are healed if God doth leaMe us^ though 'Goi may not take away his love, tocaft us wholly 6ff, TbuC we may be forced to cry again and again tvith David, in ?/4/,5l. liefloreto me thejoy fffthjifjhathn, that the bones which iljoH baft broken majrepycey P^vid Would go out of ^^^^' ^-' hivway,^nd he gotfachia-fa^a« he broke* his bones: Oh J that the bones which thoa haft bi?okeh may re; .ycc When God heaU m, he expefts that we fliould rake no- tice of his work, that we (houid acknowltdg him. Bm ftiark what follows. But they k^tewnot fhatlhe^aledthem. I^xealedchemfaich God-, but they knew nor that I healed the^m. My Eiethren, that'* the Note from it, God doth us oW ,cr much good that 3^ h^Qw mtof: I fay, God doth U5 much ^ ' "^ "■ good 40 An Expojltim of Chap.ii II .1 ' good chat we know notof; not only in preventing mer- cies in a day that we know not of^ but in healing mer- cies, ueatiiibuteouf healing to this and cheo[herCdure; but it 13 God that comec in in the ufe of meanS) Tomtiffles come^ in beyond means , though means ot(eutimes hath beenufed and no good hath been done by thern^ at laft God by a fecret and invifible blcHing he corner and heals US; wemullnotenvieat ihe honor that is due to Jnilru. mcnts; But certainly by the healing that we have had thislaft Summer, we have caufc to look beyond all men and means ; though God hath ufed meansjyet it h God that hath healed us, 9nd they deiire chat we fhould at- tribute all the. Glory to God, our healing hath been fuch that txcepc we even n^aJicioufly fhutour eyes we cannot but know and acknowledg that God hath healed us in great meafure 5 Oh ! let not us by our pride and ftout- God ftands "^^*5 ^"'' opprtffioBj our fooliftnefs make it appear that much upon it we do not acknowledg that God hath healed u«, God to/'eacknow-flands much upon, that, becaufe it is his Glory to ledged the heal his people therefore he ftands much upon it to be peo Te ^^^ acknowledged to be the healer of his people. For bodi- ^ * ly healings we are ready to acknowledg thofe that do heal us ; What thankfulnefsis given to Phylitians when they have been Inftrusients to heal our bodies ; Before healing any body would fay they would give, Oh ! what would they give! al their eftates that they might be healed of fuch a di|j^afe; but when they are healed it maybethey will neglcft the Phyfitians, but 'tis thofe that areof bafefpirits : but others are very ready toac- -- knowledgthankfuinefs that way to the Phyfitians that heals their bodies : how gainful therefore is the pra^ice . , of Phylitians that God makes ufe of to heal mens bodiesl of rwwe ^^ ^ remember I have read ofLenes the Eleventh ot France^ that for bis Cbaplins he allowed them twenty (hillings a month, butfor his Phyfitian,onc JofewCo^zVe, his allo- wance wa3 ten thoufand Crowns a months four Crowns would Ver. 3. the Prophefie fi- lian, that's a gainful prafticej becaufe men are more fea- fibleofthe healing of their bodies than the healing of their fouls. Well, any ofyou who have been in great licknefs and Ufc* diftrcfles of body^ yea, and in diftrefles of foul too, and are healed, do not you aow by the froiicknefs of your fpirits and the abufeof your ftrength in the wales of h'n, manifeli: that you do not know that God hath healed you, bothinrefpcft of National healing, and in re- fpeftof Perfonal healing ; let every one make ufe of that oi David in Pfal. 103. BUJ^ the Lord:, mj Soul, and all Pfal,io.3. that is rvUbin rmbkji his holy Name \ and again, J5/e/? the Lor^Omyfouly and forget not all his benejitSj who forgiv^ih all thine inifuity, who healteh all thy difeafeS' "Oh ! that wc were able to joyn thefe two together now, ^^ho forgivetb all thine iniqftity, and heakth all thy difeafes. Healing is a, Healing wk^ mercy indeed, but then 'tis a mercy to purpofe when it tbrgivenefsa is a fruit of forgivenefs, when we can make good the fweec mercy. former; who forgiveth thine iniquitie, and healechthy difeafes, when we can fay our healing is a fridt of our forgivenefs; God hath in great meafure healed the Land and Nation, Oh that we could fay that he had forgiven us I our healing without our forgivenefs will be to little purpofe,and therefore in the times of our greatcit wounds We ftiould cry for forgivenefs in the firft place, and not be fatisficd with anie healing without forgivenefs of our fins. And To parJcuhriic, God hath healed fome of your difeafes in body, it may be your families have had Applied to the Plague, or fome otiier difeafe, Pox^ or Meafels, why vifKedfami- the Lord hath been pleafed to heal you, you were inah^s&perfons fad condition then, and the Lord hath healed your {i- niiliesa yea, but can you put both together, blefs the Lord who hath forgiven the iniquitie of my familie,and healed the difeafes of my familie ? And fo for your own particulars^ do not fatisiie your felves with this; that you I h*Y€ 4^^ An Expojtion of Chap. 1 1 have yoar health? redored you, except you can blefs the Lord who hath forgiven mine iniquity, and healed my difeafc$5 when thou findeft the O/ve, that thou art hea- led, be not fatiified except by faith thou canft fee the fthei', that thou art likewife forgiven all thine iniquiiiss, And thus much for the third Verfe. Ve R S. 4. 1 di-eiv them rvith cords oj a mj72j with bonds of love. •^His Verfe is a great Verfe, and it will bs very hard .1. to pafs over rhis in an Expolicory way only. Idreiv ihemrpitb ccrdf of a man^ with bonds of love. Here's a fourth or fifth expreOion of Gods love. ; for there was two in the former Verfe. lai^ght them tog'i, and heakd them. Now here's the fifth, / durv them with cords ■' oj a mjTi^ with bonds of hve. God ftill aggravates his mercy that they might fee their fin. As there's no fuch way to be kindly humbled for fin^ as to fee it againft much mercy. 1 drew them with cords of a man, Expol.1. Some would carry this as if it were a proper name, rftth the cords of Adam, for fo the word is, for the word AdjtHy fignifics a man of red earth. But it's rather to be taken appellatively, with thecords 2. of a man, thati?, I did not deal with them like beafty, which muft be drawn or put on with violence, my ivay wa? not thus With them, todrai^rhem and to have Iron Chains about them, or ftrong ccrds to force them on in their way, no faich he, I dealt with them like men, I Cords of a dre.vthem on with the Cords of a man. It doth note manvyiut: thefe threa things : Firft, I dealt with them in a rational way, as men, nota«beaftS; and fought to draw them in that way, as "»^"' Secondly, Ver4» ^^'^ Vrofhefte (?/ H o s E A. Secondly? I dealt with them ia a gentle way, not tvif.h r'gor and violencej but as a man/or they were humane, fo aiy waics were waiesfutable to their humanity: as ihe Scripture ibmctimes fpeaksof the Kods of men, I'la chaftife them with the Hods oj mcn^ by which fome think is meant, (that \t) tnorc gentle, 1 dealt with them gen> And then thirdly, ^yith the Cords of a mm^ that i-, I dealt with them in fuch waies as were honorable to them, as were futable to that refpcft that is due to a man. I coniidcred that they were men made at fkft according to my Image, and they were the mcft excellent Creatures that I had upon ihe earth hercjand therefore I dealt wiih them in a way futable to their Nature, to prefcrve tha honor oftheir humane Nature, Kationally, Ge7itly, Hono' rably. Firft, Confider how Rationally God dealt with this j^q^^q^j people. dealt ration?!- Eirft, The Law that I gave to them it was according lyw;h the to the Principles o^righ^Kcafoni there waJ nothing in my people ot JJ^ Law but was futable to the very principles of right rea- : j fon,in Pe«?.4. faith he^7 be Natio?2s pal bear a! thefeStatuteSi its feif ration - and fay, Surely th is great Nation ii a wife and under funding al. po^kj (why ?) in the 8 verfe, What Nation ii there fogreati Deut. 4. 8. that hath Statutes and Judgments fo righteous^ as allth^ Law vphichlfet before you this day ? M^rk, all che Nations that are about you (hall fay. What Nation is there fo wife, that hath Statutes and Judgments like this Nation ? Sure- ^xf^ined^ ly then my Law it had abundance of Rcafonin it, it had the reafon that might convince not only you, but all the Nations about you; I drew you with the Cords of a mauj in a rational way. Secondly, God frengthened it tvith many y^rg»W€«//j a.B^^ckt with which it forne vfay beyond the manner of men j If the Lord had Reifons, but only given out his Law, "and left men to find out tha meaning, it had been enough -, yea, but the Lord drew I 2 them "^-^ ^« Expojftion of Chap.i i. them with the Cordj of a man, that it, added to his Uw manjr Arguments and Reafons to (hew the equitie of the Law that he had given to them: now men think it e- nough if they give out a Law, you do not ufe to have the ' Pfoof of the Law and the reafon of it; yea, but faith Ood, Idrew them with the Cords of a man, I gave them a Law that had reafon in ir, and explain'd chat j as if we . r-'"^ u ^^ no further than the very moral Law, fee how Decalogue, the Land of E^y^t, every word a Reafon to back the Law. lam >hovah, therefore obey. I am thy Godahere- foreobey. I am thy God that brought- thee out of the Lind oiLgjpt, therefore obey. So you fball fee how the Lord doth argue his Law by thertreneth ofRea- Ion. 3.UigMwich Yea, not only Reafon^but many Perfwafions and Mo- DeuroW ^'""'P l" ^ Exhortations, a? man deals with man, if vou 4 5, 5. ' ^^'°^ f "« 4j 5, and 6. Chapters oWeHteromr^y, you fhall hnd all thofe, with Motives, and Perfwalions, befides Reafcns, todrawthemon to obedience. Now Motives and PcrfwafionsaretheCordsofaman, to draw man as a rational Creature. 4. Cleared Fourthly, If there were any objeftions that they had, from Ob- I anfwered al their objeaions. Do not you find when you jeaions. come to hear the Word, that the Word meets with every fecret obJ€<^Ion,you can have no fecrec objeftion againft any thing that God requires but at forae time or other the Word meets with it. c'o?ettn'ce''% ^i^tjy. Yea, I called them to reafon with me, there- v^ch us *^°'V ^'^^ ^^'"^ ^'^^ '■^^'°"*^ Creatures, as in 7fa. Ifa. 1. 1 8. \' ,• ComeM w reafon together^ faith God 5 fee hov^ God deals with people after the manner of men : Asnow, If you (hould fall out with a neighbor, and it may be your neighbor is froward and humorous, but now, you are a- Sirailc, We to overcome your own paffion, and you go to him and Ver.4' ^^^^ Prophefe ofH o s E a. 45 and fay, I pray thee let us reifon the cafe together, and if it be yours, take it 5 now you deal with him like a man. So God, why faith h?, lecusreafon the cafe to- gecher, be not carried on with humor and patTion, but let us come and fairly rcafon the Cafe one with ano- ther. . Farther, Sixtly , God earnefily delires that they 6,WoAiU plead ivith thee, becjufe thou ^ ^"^* fakfli I have not finned; thou art Righteous in thine own thoughts. Come, I will plead with thee, and convince thee faith God. As now, If one wrongs you, and they <.. . will not acknowledg that they have wronged you, per- ^" ■ hapsfomeareof turbulent fpirits and they will make them know that they have wronged them by caiting them into prifon, and by Law 5 but God he doth not do fo, but he pleads the Cafe with them. 8A i And then in the laft place. The Lord will appeal to cLei/ovvV ^^ their own confciences whether they have dealt vtd\ with confciences. him, yea,orno; he will make them to be the Judges j in Ifa. 4^. S. Kememher tbii, and jhtw your f elves men: lf3.48.8» bring it again to mind, Oye tranfgreffors : do not be led on ^^^"^^^^^^d. like beafts in your pafliDu and humor, fhewyour fclves but men, and ao bat remember, and think of it, I will leave it to you to Judg, and fo, Judg bit ween me and my Vinyardj and. then again^ An not mj vpaUs tqml) and ut'l\o ^ your ^ 45 An ExpofttioH of Chap, r I. How God de.als gently with his peo- ple. i.Sutes hira- felf to I heir ditpolicions. Simile 2. Obferved when they were in igood temper. Wives 3. Gave them time 1:0 con- fider. jour i^diS unequal ? Now all thefe cxprjffions are to ftiew how God did draw thera with the Cords of a man in a ratiotial way.^ Secondly, In a gentle rvayi As if God fliould fay, I have not driven them on with rigor, but 1 have dcalc gsntly v;ith them like mentindeed if fo be that one (hould be alwaies ftrlklng ayouthjor fervant, or man, you would be ready to fay, you are net medling with a beaf^, or a dog, but with a man 5 (aith God, 1 remembred I have to deal with a man, and therefore I dealt in a gentle way. There are theic fix or feven particulars, hew God exprefles his dealing with them in a gentle vf>ay. As firft, I have futed my felf to their verie difpofiJon?, this is now to deal in a gentle way ; as a Schoolmafter he looks upon his Scholers not as a company of beafty, btsE as the children ef men, and therefore he conliderg their difpoiitions and tempers, and he futes himfelfwith tbeirterr.per, (if he be a wife Schoolmafter) and will draw them on wiih fuch waies and Cordi as arc futable to humane Nature. So I do faith God. Secondly, I have obferved when they were in the bcft temper, and have fought to work upon them then, I have obferved what their difpoficions are; but now though men and women are of fuch and fuch difpofiti- ons, yet alwaies their good humor doth not work. If you that are wives will deal with your husbands like men, obferve when they are in a good temper, and then deal with them and feek to draw them ; God doth fo; I obferved when they were in thebeft temper of all, arid then I came upon them with the moS iirength, to draw tliem at iiich a timeiacher than another. Thirdly, Igaveihcm time to confider; though they were neverfb untoward,yct I did not comeinftantly up- on them with blows, butlgavc them time to confid«r, to bethink themfelves : many Scriptures we might ftew for either of thefe ; you do not give beaih thtie lo confi- dcr. Now Ven4* the Fropheje of H o s E A, 47 Now when you fly upon others prefently ivithou: gi- XJle. vlng them time to confider^ you deal not with them like men but beafts. Foufdily, I have hired them to obedience by my gifrs; 4-^i'^ji.fJiem Ida nx only in an imperious way commaad ihcm to "^^ £' lence, obsy, or clfe look to ic at your peri!, but 1 have come ^nd hirtd iV*?! to the waies of obtdlence, and gave them gifts to draw thenij and Co Ideait wiih chcm like men. Fifchlyj I have had coniideration when they did not 5-. Diilingui- obey, whetheric were through weaknefs or v^ilfuinersj (hedotweak- when they were.difobjBdkntj, I did not make it all oi>e "^j,^^.^"^'^^"!* whether they difobeyd through wcaknefs, or wilfulnersj * ani fo 1 dealt with them accordingly. And then Sixtiv, In all afliiS:iQns that was brougnt 6.Afhicledin opon them, I coniidered that they were but men of weak mealuie as nature?, and could not bear much j I did not lay on as t^eir natures if I were laying on upon an Ox, or tuch a creat-jre that "'"S'^^'^^^^' had fo much ftrength to bear, but I.confidcrcd they were men, and I laid on my ftrokes gently* coniidering that they had tender natures : as you know the Prophet Ipsa ks in Jfj. 57. 16. 1 rriUuot contend for ever, leji thef^irit that I '^^' have rv ade jlmdd fail before me. The Lord looks upon the weakneffesof his people^and therefore will not contend, left their fpirits (hould fail before him. Ssventhlyj In their afrliftions, I was fenfible of their /.wasaRiaed affliftions as well as themfelves ;. (o you know what the ^"^Ijjj!;^" ^^' Lord faith. In aB their afflirtlonj 1 tpat apicred;, I was fen- jf^ 5,.g. fible: fo as a tender Father, or wife Mafter, if he doth ;^imile'. ftrike the child or fervant, the very blows in a manner will be as fenfible to him as to them : but it is not fo with you when you ftrike a beaft. So faith God, I did not aiflift them, but it went to my very heart,. aiU I was af- j. fiifted aswell asthey. :; . : - How God Thirdly, 1 drew them vpIw the Cards of a mar, \ that i?, '•^^"^^^ his peo. in an ib^wor^We aw , fo as that honor and refpsft that P^^^" ^*" ^<^" was ' 4^ An Expfition of Chap. 1 1. was any way due ro fuch a creature^ or that was futable to fuch a Creature ic was prcfeivcd. Inftruftion ^'^^^i ^'h I'l^'^'f^i^^ions xvas ev^r more than my blorvj, I moi'e than never (iruck more blows than 1 gave them Inltruftions, correfticn, if 1 ftruck them one blovY^ I gave them twentie, founie inrtruftions CO one blow. When you have children or (ervant?, and perhaps you will give rheift foiirty blows to one inftrudiion, you deal with them not like menjbuc likebeails. That's the firll Ic's a difhonor to man- kindj for any Superior CO give more blow? than inftru- ftions, but I dealt with theiu like men, futable to that 2. Piefeived refpcft chat is in a kind due to humane Nature. rheir ingenui- iiecondly, f^hatfcever Jparkjtf ingenuity remainedinthem^ ty. ltookj:aretopreferveit-^ that's the iecond thing; If there were bui« fpark of ingenuitie in any of them 1 rook great care to preferve that ingenuitie, and not to quench that fpark in all my dealings towards them. 3. Aimed at Thirdly, I aim'd at their goad as rvell as mine oa?n, as-veell their good asmyglory^ there's many Scriptures that way; you do ^" '^ * not do fo when you lirike beafts, you do not con fider of thegood of the beaftj but at the benefic that you fliould have, that he may further your work. But now when you come t® (Irike men you muft look at their good as •well as at your own good; there's no parent muft ftrikc the child, but muiUook at the benefit of the child rather than to fatijfie his humor. When ycu flrikemeerly for your own advantage without aiming at the good of thofeyou ftrike, you Jealnot with them like men, but like beafts. 4. Stil held Fourthly, I did never any thington^ards them hut fo at they forth h'pe rni^thavehope fill preferved in th Indeed ifyou would deal in a contemptuous way with another that hath offended, you will fay, Let ihem wait ; yea, but if we will deal with another in an bono- ^^^'^'^^^^ rible way, if we fee him but in coming a far off, we will run and meet him, as the father of the prodigal did j fo faith God, I did not deal with them in a contemptuous way, but I drew them with the cords of a man, and in an honorable way I dealt with them. Thus you have this expreffion opened, I drew them with the cords of a man. Now there are divers Obfervations from hence- The fif ft i^ That the waies of God are very rational, fo obf t that they may draw any man of und^r finding to love them : If mans nature were nor degenerated^ were it that we did but ftand riRht in regard of our principle of Reafon, ic w ere impolliblc tmx. the waics of God fhould draw us, at K icaft 5 An Expofition of Chap. 1 1 . leaft to an outward obedience to them ; there's no reafon inyourvvaks^bucthere^s reafon in Gods waies^and thtr- tore it you had but the hearts of men, though you had not the hearts oi Saint,, yet to approveof Gods waics, at lealt : and for an outward conformity to tbeoi you might be drawn ; if men were not befotted wuh their lalfs, certainly chey would never be fo confident in tucir mftiwaiesas they are, if men did but ^thin.thcnv- S es of the way of God. Saith 5./o^-«, f^ ^e« tbjpeople .. . . ae carried av, ay captive, andjhaU hthinkthemjelv^s' there obSed*^'* i fo m"ch reafon in Gods waie., that if one did but be- h rk hi-i^felf : Saith Vavid, 1 conf^dered my .vaies, and "^^^^ ^»9. ,,,rned my feet unto thy tejlimonies. Oh ! it'5 a great mercy .. o have . confidering heart , and it', a gr.atjudgmenc of God to le.ve men and women to a (lignt and vain fpi- rit not to weigh and ponder things 5 moft people are led onfn condnidhuny ofpailbn, like 'oiheHor^m the Battel, and no man faith, What have I done ? Oh ! couldeft thou but have Co much power over thy paffiun, and the violence of thy lufts, as to get alone and weigb Godsv4s, furely thou couldeft not but be convinc'd that the waW of God are better than thy waief , they art fo rational. . ,. The Second Obfervationu this: Obf 2 Tie ti^jy totr^ail mlh mn, it « to didwiw them m o r^- ° tunL.y; the way that I took wl h this people to pre- vailwith hem, it wa,, .» rf^.«"to r.^t\uhemhnf«,^n Ceminly the iay that God takes to prevail wuh people tJft " ThertrTthofe men that would prevail with any peo- pie to brYn? them to any thiug that they defire,tis to deal ^ ith themln a rational way, and fo feck to P«va'l «'^^ ,. ;«« Lm- (heSpiritofGoddothfo,m7o«'.i«-8.^'pifit8 even fay like thofe in Tfal. 2. Let m pf^i^ 2. breah^hii bonds, and caji away hii Cords fo^t us. Well, thou (bah one day be held by the Cords of thine own fin ^J^^.^^^^ ^^^ (as the Scripture fpeaks) and thy confcience (ball la(h ^^^ ^orVj fl^ai thee with thofe Cords of Conviftion that did not draw be vvhipc thee : Shall not the Cordi of Conviftion draw thee from with them. thy fin ? they (hall ferve to be as whips to la(b thy foul e- ven to all eternity^ know that the PvulcsofBightreafon, and Scripture- reafon (hall ftand when thou, and thou- fandsof fuch wilful fools as thou art fhallperilh eternal- ly. And thsfc are the Notes for Gods dealing in a K;j- iionalway. And then the fecond was, in a Gentle way. ^^^^, ^Qod Firft, Mans Nature, (ifitbenot degenerated) ^ ^^ deals wich iiis loving, genth difpojinon, 'tis the natureof tnan to be of a people in a gentle difpofition, that's the Note from hence, and ] gentle tvay^. raifeitthus : Idcalt with them,with theCordsofa man: that is, Gentlyj which is mans Nature, fuchagentlenefs as fair msans will work upon it rather than ridged Wales, and h^ncein ordinaiie fpecch. Kindnefs is called hucnamtys^ ^,^, An Expojrtion of Chap, ix, humanity, let men have fome humanity in them, that is, let thera be Courteous ; to be courreous.and to fl]ew huma- nicy we Life tor alone; fo that the nature of menjthcugh it be fi-llen, yet if it be nor twice dcad^ and overcome by its corruptions exceedingly. There is an humanity, an ingenuity in the very nature of nsan narur.liy, -yfe T. ^^ • y^^ ^^^^ profefs Pveligion^ labor you to beemi- Saints fliould nenc in thi^; in Court ecu jr;ef., in Gimkntji^ in Humanity y beeminentinifP^oWjthat Grace chough ic c'ot.h elevate abt'Ve Humani- courtefie. tyjroChriftianicy, yet it doth not take away Humani- ty. No, it raifes it higher ; and therefore feeing there is fomcthing left in mans nature of Gentlenef^, and Fair- nef?, (arely thofe that have Grace, and have a principle to curb corruption, they fhould have much Gcntlenefg, and Fairnels with them. 2.'Diaw our ScccndlyjSecing that thefe are the Cords of men [Ctn- relations with tl^neji^^ we (hould ufe then', to diaw thofe on to goodnefs gemknels. that we dodeiire. Minifters, ParentSjGovernor?, Neigh- bors, obfervc the difpofi'ions of thofe ycu have to deal with, fuce your felvcs tothem, labor to gain their hearts that way if pcffibly you can, that they may have good / . . .J thoughts of the waies of Godlinefs, 'do not put them on •' ' by bitttrnefs and fowrnefs. Did not God gain upon your heart? in a gentle way ? however, if God did come in a harfhway toyourapprehenfions at firft, yet knowjthere is no fuch diftance between you and your neighbors, thofe that are underyou, your ch -dren, or fervants, as there is between God and you ; therefore it is for y cu to deal with your fellow Creatures in a gentle/air way. If a Hunter would get his Game, he doth not make a hou- •^^^^P"^"^"^* ring and noife,biit hegojth gently without any noife: Anc fo K is not through violence, ncife, and horror ; if you would get people but in a g^n; le way, hire children and feivants to that which is goo^. Learn that way you JJ™"!J"^'^Shat are of harlh tempers, to entice your children aiid fervethis.* your fervants to good : You do nothing but threaten them Ver.4' ^^^ Prophejie (?/HoSEA. 5- them to good, and layj^f you wil not do thus and thus I'le deal with you thus and thu^jby v/ay of threacning : Oh! trywhic an enticing way iviil do j donotjouTo domineeroverothersas tochink that it is for you to fa- tisfie your wills upon them, butiabor tofuteyour (dvst to them^ And never chaftife Children nor fervants but W'ch ereef, and pur a difference between vveaknefs and wil- fulnefj inyoarChiidren and Servantfjand let your hand be hcavle upon them only upon meer ncccflicy, when all o'her means are tried, never but then let your hand be heavie upon them : Thus you fnould do wiih thofe un- der yoa, as God deals with his people^with the Cords of a njan; gently. 5- Gentle Thirdly, From hence it is a great aggravation of fin, f^^"^^ ^^'^' Ihatn^af indent agunfi gentk means, the fair glofTcs o\ f^ ^gravace temptation they take our hearts. As now^ it you can bring gifts to a man you can quickly blind his eyes : we Evidenced, havefoundthefe cords of men, we have found that mans nature love? gifcs^ and thofe in the place of Juftice if they have bribes and gifts brought them; Oh! thofe are the Cordsofmen, thofe a^efu table to their natures indeed. Now God doih thus (as I may fo fpeak) bring gift?ibut if God (hall not prevail with his gift , this will be a great aggravation of your iin. 5 And then the Third and laft is, Ike honoralk rejpe& How God that U (lyemd unto men. The Ob "ervations are thefe. ^f^'^ ho^ora- ' T- a r -^ J /• v '-/J ^ jr . blvwich men r II IT, In jour aealings voito coilarm cndjtrvanlSj nmcm^ 'Qb^ i her you batie not to deal with beafis^ that is, Alwaics preferve Prefeive the their efteem. It is a Rule that will be very helpful to honor ofour fpriors, ;,thoUi tauks be- ;y inouia nave no eii:sm or uonor ro ioie, tnf y win rrrcat grow defperate then ; and fo long as there is that bridle ^ you may keep them from tnuch evil. And this h the rea- ibnchatyour Goal-birds nev«r com to any good almoft ; \Vhy^ 40 An ExpoJftio» of Chap. 1 1 Why? becaufc they have no^onor to lofe, aIIi«gonc already and therefore they grow defperate ; and there's i^othing more futable to a mans nature to be kept from cviij than the lofs of refpcftj and the lofs of honor; and therefore the very doom of the damned at the day of Judgment it is expreftj that they (hall rife /^ pameand Dan.i2.2. confufion efface; to fliamej that's as much againft hu- illuftratcd. mane nature as any thing •* and therefore you that have to deal with men, take heed how you dealj alwaie> keep fuch a hand over them as thofe that are under you may fee that there is fome honor that they have yet to lofe^do not deprive yourfelvesof fuch a means to bridle your Matters that children or fervants : Some of you have for your fer- have Apprcn- vantsof good birth in this Citie, divers have children of ticesin chc very good birth, and very good educitiouj that had ve- Cicy. ry good breeding, tile them accordingly, draw them them with the Cords of men, and draw them with the Cords of men of fuch education, and of fuch birth: If you be of meaner birth and education, and had hard breeding, and were drawn by iron Cords, do not you think to deal thus with others that had better breeding than your felves, but deal with them fairly, Confider ofwhat breeding and education they had, andfodcal with them according to thatrefpeftthat is due to fuch of fuch a qualitie. Obf, 2. And then Secondly, BotvvpiUiheJhameandconfufionof mm he aggravated hereafter^ which did difregard Gods ujina of them in an honorable way? This is the way to bring (hame and confufion upon you for ever, fo as hereafter men and Angels fhall fay, andfo your confcience fhall fay : Juft it is with Gcd to punifh me with eternal Ihame andconfufion, why ? for God had refpe^ to me when Hived, and Gcd dealt with me in an honorable way, and did feek to draw me with the Cords of a man, and it's juft with God that now he fhould give me my porti- on among Devils and Reprobates, and that he (hould no Ver. 4. the Prophejte of Hose A. 57 no more regard me as a creature but rather hate and ab- hor me as a Devil, for I would not regard his dealing with me as a man : this will juftiHe God in that wiach that will be upon you another day. And from ail together obferve. Not to he drawn to our Obr,|, duty but by violence and firength^ it is beafial : bruit- beaits can roar and cry out when the pain is upon them : and fo it is with many men^ they never cry out of their imt, never fear God 3 never yeeld to the handof God but on- ly then when Gods ftrokes are upon thenij then they cry out and bellow like beafts ; Wellj God delivers them, but they to their lufts as formerlyjand fpurn againft God as foon as they are deliveredj make Vows and Covenants to God, and then fin again, and God comes upon them again, and they fall a crying out of their fin again ; WcUj they are raifed, and the hearing ofthe Word that never prevails with them, but in their afBif^ions then they will repent and cry out. Oh ! cry out of their com- panies Oh! that we had fpent our time in praying, and in lamenting for our fin, that we fpent in fuch and fuch company! Yea, this is when Gods hand is upon you, Xq be drawn But what do you do upon the hearing of Gods Word, by the Word, that's to be like a man, to be drawn by the Word, and is to be drawn not to be mov'd only by blows. Oh J thou haft a beafti- like awjd" j to al heart, and brutilh heart, and charge your felves with ^^ws^^fs tobe that brutifh heart : I fear fome of you have caufe to fay, drawnlike a That in all thecourfe ormy life my heart hath newes heaji, yeelded to God, but juft when blows hath been upon me. I befeech you brethren deal with God like meijGod tleals with you like men. (And that might have been a- notheiNotein winding up all.) ^ J drevp them with the Cords of a man, and mth the bonds 9/ Love. The Lord deals with us futabk to our Nature^ Oh lee Obf. 4i us deal with God as far as we are abl e futable to his na- ture. Why, doth Gqd regard us a? men j let us regard 58 An Expoftjon of Chap. 1 1 him as God then, let us glorifie God as a God ; when the Lord hath to deal with us he confiders we arc meiij when w<: have to deal with God let us cohfider he is God, and as the Lord is pleafed to condcfcend to us as mcuj Oh 1 let us labor to afcend up to him as God. JVith Bonds of Love : n'^n3'^3 The word heretranflited Bofidiy it is, Ihicl^Cordjjnot in denfis /««- only with Co^ds^ (as you have it before) but with Ihicj^ ^mttr^'fm- ^'^'^^^» fo the word that is tranflitcd B.?«i/j lignifies ; for denfavit tor- *>^ comes of a word that fignifies to [IVreath'] and to thicken qumdo. with vpreathing j that as you fee thofe that make Cords and Linesjthey take their Hemp and wreath one Wreath^ and then they take another and wreath that, and fo a- nother, and w^ind many Wreaths together, and fo make aftrongCordj that's the propriety of this word. Expof. IFith the Bonds of Love.'] That is, with fuch Bonds as have many Wreaths in them, have many things joyned together to make it to be a ftrong Cordj a Cord as ftrong as a Cait rope : for fo I find the lame word is ufed in Ifa. !n 1 3 in 1 5.18. where it is faid, 7hey draw iniquity mth the Cords of ifa. f .18. vanity y and Jin as it tvere mth a Cart rope. The word that istrranflitcd thercj Oi't^/j it is the fame that is in the former part of our verfe, 7he Cords of a mm '^ But now the other : And ftn as it were mth a Cart rope^ that's the farre word that here you have in the text, tranflatcd Ihe [^Bonds'] of Love. With a thick Rope of a Cart, with a Rope that hath many Wreaths in it; fo that though the , former Word in your Englifti [C o R D s] fecms to have SheTez^f ^ ^* much as the latter [Bonds] yee according to emphaical. the Hebrew this latter hath more in it, and fignifies fuch Cofdsj as have many twifted and wreathed together; As indeed we {hall find when we coro« now to open the Bonds of Love that God did draw this people withal, we (hall find many Cords wreaihed and twifted together to Ver.4' the Prophefe of Hose A. 59 to bind this people faft to God 5 you have a futable ex- Jei'.ji. 3. preffion romeWhat paralelto this in ^er. 31.3, IVith lo' "ving kindnej^havt 1 drawn thee^ jaith God. I have drawn them with the Bonds of Love 5 that is thus 5 I have ufed them in a loving way; If love would have TheTextpa- gained them, if love would have overcome them, if love ^^P • - would have bound them to me they have wanted no love faith God, whereas they had de(ervcd the bonds of iron to be upon them; infiead of thofe iron bonds that their fins deferved, they have had the bond* of love. rj-j^^ ^^^^jg of It you a«k me what were thofe Bonds of Love love to liiael. that God drew this people of Ifracl untoHimfelf by ? The firft was this, God did wonderfully feparate this i. Separation people from all the Nations in the world unto Himrelf/^^oraaU other to be a people unto himfelfj and that out of love, and ^^ ^ thii was a great fruit of love, and a Orong Wreath this was, had there been nothing elfc. That God (hould fet his heart upon this people above all other people in the _ , g earth to be his people, in Exod. 33. 16. Wherein (faith '^ * JHofe's) jhall it be k^otpn that I and thy people have found grace in thj fight i ifthougoefi not with us ? for thereby (faith hej ^aU webefeparatedfrom all Nationf oftht Earth: it is in y our ^ u p. s , - books, only, /^^i? ^cye/j^^r^/e-i, but the Hebrew word fig- nifies wonderfully Jeparated, we (hall wonderfully be fe- ^^'l^^^^ parated from all the Nations of the earth. Indeed ^^^ LpMunfler'i Lord he did wonderfully feparate the people from all the N.itions of the earth, and this was only out of love, itwas not from any excellencie he faw in this people. lnT>eut.y. 6. 7he Lord did not chufe thee &c. bac in the 7, Deut.r.djZ. verfe. He did not fit hii love upon you^ nor chufe ynu^ hecaufe yon were more in number than other people, for you ii>^re the leafi tf allpeople. Obferve my brethren by the way, Ihai th^ Lord doth obf i# not alwaiesfiand upon number ^upon the greatejl ; ta is indeed is our argument that fo itiany go in fuchaway, and fo few in another way, ^nd fofurely God is moii like to L 2 approve 6o An ExpoftUon of Chap. 1 1. approve ofthat that the moftgoon in 5 No, God doth not alwaics ftand upon number; faith he, I did not chufe you becaufeyou were moft in numberj for I knew that you wereths Icaft; therefore it was only love that made the Lord chufe this people at firft, and feparate them from other Nations. 2. Eleftion of And then the fecond Bond of Love is : I chofe you, and the Parents & yottr feed alfo : And this was a great mercre ; If I had their feed. jju^ only fee my heart upon your felves, it had been fom- what, buc it was upon you and your feed, fo as to bring you, and your feed into Covenant wirh me. There's two twills (as I may fo fay) in this BondofLovi, that he iliouldchufe them and their feed, and bring them both Deuc.4, 37. into Covenant, for thus you have it in Veut. 4. 37. Be- ciufe he kved thy fathers^ therfore he chofe thirfeed after them. andinE2;e^ 16. 8. there the text faith, It was a time of love -J and I toeh^yoH and entered into Covenant with ycH. It was a rime of Love : and that made the Lord to enter in- to Covenant with this people. God fhcwed ie was a time of lovcindecd, that he would take fuch a people as ihis wa?, and enter into Covenant with them. 3.Maif them ^^^^ ^j^gj, jp,g third Twift : / [et my heart upon them to de- his inheri- 1. / • » 1 j u ^- - l • tance portion ^tght tn them too ; 1 made them my portion, my inheti' treature)&:c. ' tance, my Treafure, the Deerly beloved of my foal, my Glory, a Royal Diadem to ray felf ; I could (hew you Scripture for every one of thefe expreflions that thispeo- pli^were taken by God to be his chief Treafure, his pe- Deut.7.6. culier Treafure, and his Delighr, Veut. 7. 6. the Lord thy Godhdth chofen thee to he a jpecial people to himfelf : a ^e- cijl,and he gives them all thofe Epethitcs. Surely thefc arc Bonds of Love. 4. Pityingthe And then in the fourth place. If fo be at anytime m their atfli- they were in any affliftion?, I pitied them, and looked £tions. upon them with the eye of mercie, and releevcd them, ,. . redeemedthem out of their ffffliftions, in Jja, ^3. 9- In ■ ^ ■ ^' bif lom and in hifplty he redeemed them. And Vcr.4- *^^^ Pr&phejfe ofU o s E A. 6i And then fifthly; Ifetontvork^allmy l^^ifdom, and wy( f. Engaged al Foiver^ and my Mercy to do them good above all Nations^ rvor- |?^^ v^ctribures king great r^ondenfor them. Now this we fhall pot need ^o"^ ^'^^i'^ 2°^" to mention any particular Scripture for, t&e wfaol flory ofGods carrying of them from ^gjpt along in the Wii- dernefs to C<»«i«j«3 and there providing for there is ate- _ . ftimony for this, foinl/j. 63. we named before Gods ' ^* redeeming of them, he ads this too. And carried them aU the daks of old. The Lord never was (o glorious in hij power towards any people as towards them, the righc hand of his Power and Excellencie was ftrctched out fcr them, in Ex.td. 15. ^ a • And then fixthly. By the Bonds of Love, I had a con- fd .SSl' tinual watchful eye over them, and their Land, mine ^^ ^yg^ tj^eni eye was upon their Land whcrethey dwelt for good, a- bove all other Lands that were upon the earth, in De?//. D€ut.ii«.i2» II. 12. A Land (faith the text_) which the Lord thy God carethfor : the eyes of the Lord thy God are alwaies upon ity from the beginning oftheyeer, even to the end of the yeer. C^- naan was a Land that God cared as little fcr as any place ofthc earth before his people catneintoit, a Land where- iaGod wasasmuch difhonored as in any place of the Earth; but now when his people came into it, now it is a Land that mine eye is upon, that the Lord takes care of, from the beginning ofthe yeer to the end of the yeer: this refpeS did God (hew.to his people. Seventhly. I gave them my Oracles, the Revelation of my T ^yf V'^^ Will. This was another notable fruk of the love of God to this people; In Jttdah wis Gjd knovcn : his N ante wm pf3l.i47,T9,.. ^eatinlfrazl^irxTfal.i^j. 1^,'i.o. HejkervedhUWordumo 2o«. Jacobj hii Statutes and his Judgments unto Ifrael. I dealt not fo with any Nation: And as for my Judgments they have not hrinwn them j^z\i\\ God. This was a notable Priviledg that //r^eJ had above all other people. In K^j/w 3. What Ro'.n.j-, advantage hath the Jew? ( faith the Scripture) or what profit ii there of Circumcijloyj? YeSjevery waVjthe Jew hath much 62 An Expojftion of Chap. Ii. advanrage every way above al other people of the earth : Why, wherein ? Jer twto them zvere committed the Oracles oj Cod. Other men had the book of Nature, they could fee Gods Name a^ it were written in ihe Charaftcrs of the book of Nature; yea, bi2t thefpecial thing* of God, the Counfels of God concerning the Eternal Eitaie of the Children of Men, were not then revealed : but faith he, 1 gave to this people my Oracles, they had thofe Coun- fels of mineconcerning roans eternal cftaie revealed, lo- pencd to them my whol heart and foul, all that 1 would have known to the children of men for that time lope- red to them ; Oh this is a bond cf love indeed, to have the Oracle^ of God committed to a people. 8, The Mer- And then the Eighth TwiiK as I may fo fay) in this fiah to come ^^^^ ^^ j^^e to mal^e it a great Cable (as it were)to bind of them. ^^^^ unto God, was this : Ifetmy heart fo upon ^ at to have the Mejjijf to come from thetny in vchom all the Nation] of'the earth jbculd be ble^ed; J rather chofe this people than ano- ther to have my Son to be born of them, to be of their ftock. 9. A law of And then Ninthly, I gave them a Larv, ihe fum of which Love. rvo! nothing bttt love : (as 1 opened the laft day, That the LawofGod hadlirength of Reafon in it, and fo God drew them with the cords of a man, his Law was ration- al.) So I drew them with bonds of love, 1 gave them a- Law, the fum of which was nothing but love, as thus: The fum of What's the fum of the firft and fecond Table of the Law^ the Law. The fum of the firft Table it is, Ihou fl^alt LOVE the Lord thj Godrvith allthy heartland rvith all thy foul : And the fum of the fecond Table is, Ihoupalt LOVE thy Neighbor as thy flf •, fo that Love is the fum of the whol Law. 10. Gave the And then Tenthly, I have out-bid all tet»ptationj,v;hzt' more than a- (oever good, pleafure, delights,honor they could expc£fc ny dfe could j^ following any thing elfe, I (hewed them that they ^^^^' might have itjand much more in my felf 5 there was no- thing they could have in following after any of their ^ ' falf Ver.4« '^^ Trophejie tf/ H o s E A. 65 falfe worfliipj whatfocver creature they woald have any good in, I made it appear chat they might have as much in my Self, I om- bid all temptations for the encouraging of them in my waies, that is in thefuilcourfe of Scrip- ture, we find the Lord propounding himfelf to his peo- ple as a lovely obje^5 on puipofe to draw their hcartsa- way from all other things that might feem to be lovely, tha': he might have the whol foul to himfelf. Yea, and in the Eleventh place, IVhenfoiver they tvere u. Heard the in any vp ant ^ if they did but cry to mej heard them. What peo- in all their pie i/i there fa great at thi* people that the Lord if fonigh unto in prayers. a'l that they call upon him for , fa it h Alofei ? Dt\xi. 4. 7. Yeijandlaftly, I have done fo much for them, that it can- 1 2. It could not be conceited that I fJjould have done more, Whaifhould I "^^ ^^^^ ^"" have ciom more for my Vinyard than 1 have done^Kz. 5.4 ? Let q^^ Oiould any one fpeak what love they could conceive could be has e done Hiorc from a God to his people than I have (hewen. So more. that put all thefe together, and you fee how God did draw this people with bands of love. Now this for the Explication. Now from hence our Firft Note is , Ihat^ Love it hath Obf. r. flrongbotids -^ Strong, as ftrong as death, Cd?/< 8,6, None Cant. 8. d- are fo ftrongly bound together as friends that arc bound in Love. The bonds of Nature are not fo ftrong as the bonds of Love. A friend w nearer than a brother faith the Scripture. The bonds of Love are the iirongeft bonds, Thebondsof they are a twifted bond. Love. For Firft, Love it is in its felt a lovely thing to behold, i. there's an amiablenefs in Love to draw the eye and the heart to it i In Cant. 7.6, Hoiv fair and bow pleafant art thoH, Love, for delights ? How fair and how pleafant :€ Canr./. 6, Love ? Take Love for the afFtftion of love, it is fair and pleafant for delight ; and when the beloved is called by iHuftnted; the Name [L^te] ic fhewj that Love is very amiable, and very beautiful. Secondly.. v*4 ^^ ExpoJitTon of Chap. II. 2. Sscondly^ Love ic hacb much fweetnefs in it, much powsr CO iulinuaceics fcif into the heart : hi we know bafe love, adulcrcas love it barh a great deal of power to Ecdef''26 i^-^nu^'c into ibe heart : in feci*?/ 7.26. the hands of the obfcrved, * whoiifti woman are called bonds : It whorifti love hatii fuch power lb to infinuate and to be bondf^ much more then ba:h Trwe Lorie^ Gracious Love. ^ Thirdly^ Love it is generative, Love hath a great ge- "SuHi ej} n-.jjcr nerative power to beget Love. Augufnn faith, Ihert is no ad artmem pro. .jrgjttr provccMwi to Love, than to begin to love. * Love can '^-enentrs a- ^'"^w iion hearts. Love^ It IS the Loadltone otLove, it ifl^i?. Au^. wilJ drdW Love, and beget Love where ever it is. *hU^es^no- Fourthly, V^ here Love is got into the foul itcomands rnstti^, all, ic commanas all the Faculties and Underilanding J- , where Love ii got. Look what a man loves, fo according- macdsalth'e ^1 his underftanding will work : If a man loves his fin, fouls liicuiuss his underUanding wiil be working for his fia ; Oh what fubtil Arguments will men have for their lin when they love ic ■ a^ny way that a mans heart is engaged in Love he will be very fubtil to argue for it. So on the contra- ry, when once the Lord hath taken the heart with Love, this Love commands the underflanding, and then all reafonings arc for God, and the foul it hearkens after no reafonings that are againi^ God, or againft his wales, when once the hean is taken with Love, if a mans hcarc betaken with love to a Woman, he will hear nothing a- gainft her ; but if his love be taken off from her, then e- very report that he hears againft her he will aggravateto the uttermofl he can, and will Toon beleeve it. So ic is, when a mans heart U taken with the things of God, and of Religion, it will hear nothing againit them ; but if a mans heart be off and do not love the waies of God, then they are glad if they can hear any thing that makes againft them. Love commands all the Faculties of the Soul, the Undcrftandingi and the Thoughts, it com- mands the Will, and AiFcftionSj ic commands the Body, ic VeT.4' ^^'^ Vrofhcfte ^/ H o s E a. 65 it commands the Eftate, ic comT.ar.ds the Liberciei, ic command> all thata man ua:h. or if, or can do. Love hathcheabfoluieccu-imandiHg powsr ofalj. Oh! Love faacK Itrong Bond*. And again, Love ic mikes every thing tbads done f^r 5;. Makes all Lbebelovcd CO be delightful ; It doth no: only command fevicesde- to doa thing, bu: it makes it dslightful, ItviU ufzinrKj '-S^^- lovs^indreioyceov if t Urn rvith finding, fjich God. When the heart is once taken wi:h lovs. Ql Tay) it doth not on- ly do chat which is good for that which icdoih lovejbut doth it withdei:gh:. And then, Lov£ knows no: any boandj, it never fets .^•^*.'^ ^^ itiielt any boands atallj but would demand do..and do, '^^■*'^^^» and dD even inrnicly tor that it djih love, lo fir a; love prevails no bounds are Uz. Yea, and when it doth much, ic will not be wearie ^» neither. So far asche Soal i? afred with Love, i; \irill never be wearie with whir it doth. Men -hat love their pitiiaieaU night they will ii: up at ic and never be cired ; fo thofe that love the wale; of God. though chencCi may C^iion. be weak, yet no: the ffiric. And then, Lovei: ii itroDe, foasitftandsoat againft Z. alloppoiitioos, nothing that doth oppofe can prevail a- gaina love : in Cj^f. S. 6. 7. Lfteis m^r^ingsi dtjibj snd^^'i'^'^'~' mjny rvjters cjvmi qmnco tbtfreofUve. And then in the nex- place. Love, ic repycesin ,/Vfe- 9. Re ovcein rine,-, not only dslighcs in <^;i»7^. bu: delighis in f:*nervjg. f-iiering?. If one that love? another fcalt luifer for him that hedoth love he wi!lre)oycein thofe futler"rgs ^^ And laftly. Love, it rulTer?noc its felf c> beiti felf .'a; S:rkT::::::s i: were) to beathisowndifpofe. Love doth wholly give --ti-. itsfclfinto the pofle'Ji.u of him thancdorh love, it is -,^ no? his own no longer; The heart that if once taken - •i.^- wich love is -no more its own, but gives is felfmto the polTelTion of chat tharitdoth love ; To that put all chefe together.and yoa may fee chat lovei: huh Orons Bond*. 66 An Expojitiott of Chap. I 1 dntf themrvith the Bonds of Love, Cbf, 2. And then a Second Note of Obfcrvation is this j Let m do Of Cod doth then -^ that is. Labor to caft the Bonds of Love upon thofep/e have to deal with; it's Gods way to his people to bind them to hioiftlf, to throw upon thcni Bonds of Ixvej And then faith God I have enough, I have them ftrong enough if I get: them with the bonds of Love. Oh let us do as God doth^ labor to draw people with bonds of Love; If you would draw any to you, let Miniftersdu- j^ ijg i^y [oyg^ do youdeiireto diaw any to you, you Gods \oyQ ^^^^ ^^^ Minifters, efpedally you are appointed to draw orherstoCod, it's your work: what ftould you do? open the Love oFGod to them, prefent the Grace of the Gofpel So fouls, labor ta work upon their hearts by all the mercies of God, By the mercy of God tendered to them, by the mercy of God received by them, bcitowed upon them : There's no fuch way to draw foul J to God , as thi>. Repent^ for the Kir/g4om of Heaven is at & lib. i. ofjohnihe Apoltle thac did commit a yong man which EufcbMb,^» was very hopeful unco a Biftopj to take care of him; "P*^*^* but afterwards proved to be very wickcdj aifd got among a company of theeveSj and fo came to be the Captain of a company of theeves and robbers, and was wholly bent to fliughter, and murderj and extream crueltyjand lived in the mountains : Afterwards John comes to this Bi- fliop to whom he had committed the yong man, and bid himreftore unto him the charge which he and Chrift hadcommicted into his Cuftody, then the elder looking down with a heavy countenance^ fobbing and fighing, faidj He is dead. John enquiring how, and what kind of death, he anfwered he is dead to God. for he is become theCaptain of a company of theeves in fuch a place. The Apoftle then rending his garments in great lorrow/aid. Prepare me a Horfe and let me have a guide, and fo rode in poft, being come unto the place he is taken by the theevifh watch, he neither flieth nor refilleth, but faith, for this purpofe came I hither 5 bring me unto your Cap- tain, who being armed beheld him coming, but when he knew that izvj&% John,, hewas itirucken with fhame, and flsd away. The old man fcrgetfal of his yeers pur- fueth him flying, andcrieth: My fony why fiieflthou from me thy father, unarmed and oldlOfon! tender my cafe, be not afrdid, rfs yet there remaineth hops of falva- tion, Iwillundertakeforthee with Chrift. And thus he runs after him crying that yet there w-is hope of mer- cie and pardon, and th^t he would die for him. He hea- ring this, firlt Ibod ftill, turning his countenance to the ground, next (hoke off his Arraor,then trembled for fear and wept bitterly, fo that this bf oke his heart and he re- » M 2 mrns ^3 An Expojition of Chap. 1 1. . turns bick and Calls a weeping upon the neck oi Job fi, and bdcame an « mlnenc Chriftiaa afterwards. VVhatloever is to be thought of this ftory, yet cer- tainly there's no fuch bonds as the bonds of Love to draw the hearts of people unto Ccd. Have you to deal with ftony heart? the way it 15 to lay them upon the foft pillow of the Gofpclj and fo you m^y break them; lay a Simile, iione upon a Itone, and io it goes troin you and doth not break, but if you lay itupon a pillow youaiiy prelent- ly break it with a hammer. The Word is compared to a hammer, yea, but we muft labor to lay the hearts of people upon the pillow (as it were) of Love, upon the Grace of God in thcGofpel,and that's the way to break their hearts; there are none fu bound to God as thofe that are bound to him by Love, thofe that are bound to God by fear, that haih not Love nsixt uiih«l,their bonds, will not hold, they will feek quickly to break the bonds of fear ^ there's no men (I lay) that are held to God by the bond? of fear but they will feek after any occafions tobreak thofe bond<, and if they can but get any oppor- tunity to get themfelvcs out of thofe bonds, they will, and commonly at laft they do break them and get them- felvcs out of the bonds of fear: but now thofe that are held by bonds of Love, they are held for ever unio 3 befeech you obferve this Note, ^^/;e« mn caji off the fneet of their fi?j, by thefweet of the Love of God, then they ivill never reotrn to their fn again. Oh ! but if it be only the . bitcernefs of the Law, of puniihment, that makes them caft off fin, they will be ready to turn to their fin again, as a dcg will return to the vomit, as a dog calls oui the Simile. vomit meerly in regard of the pain he doth feel; but l^OieniciscanoutbythefweetofLove, when one Iwest enters for another , fuch hold on their way. AujHn, hath a notable expreffion for that in the 9. Book of his . Confcflicnr, about the beginning, fpeaking of a Iwccc of; Ver.4' ^^'^ rrophejie of B oSE A. 6 9 convercs*. of lin, Ihou Lord (C&ith he) didefi cafl out thfefmetnefef, ^"fi- ^' ''■'<^^* thelweer OT un, n.iic lu <.n Luai-iwcci. iic udu uy. iii ut tuj .jii.it l(k ^i" fere did himlcif (I Uy) enter into the foul, chaf wa» "^"'Y'* ^^'"^' more fweet to AttjUn's foul than all other fweauelTe^ '''^^'''"^^''^''* wharfofver. Oh! faiih he afterward?, The fweet ic is to want thofe fweetneflfis when he h ^d tie Love of God come in inftead of whatfocver fivectrKb hehdd before. Nu niervail iho"gh Grace be (o perfevcriag, and we reace WhyFeif'fve- foo.uch of perieverance, eJpecialiy in the t'mes of the frequent un- Gofpel, becdufethat there's none tiuJy converted unto der me Go- God bat they have that fweet come into their fouls fpd than un- th rough Love, that is more deiightful to them than all ^^^' t^^eLaw, the fweet they had by lin before. TTf - n Never be atVaid, you that God is beginning to turn to ^''^^o^S himfelfj never be loih to part with any fweetnets you hadin the waicsof Im, for by turning to God you fhall fiad thacfwsetnefsinGod and his waies that will be a thoufand times more. Oh they are things that they love and chey are loth to pare with them ^ Yea, but when you are turned to Godj God will be a: lovely to you as ever any thing in the world was. If the Ice be bat bro- . r- ., ken over night by the Husbandman, he comes the next ^^^ umiie, day and it is frozen up again i butlet the Sun come with bis warm beams, and then it runs down with flakef, then it breaks throughout many Countries together, it breaks all at once by the beams of the Sun : Andfothe breakingof the heart by the terrors of the Law, it is but like the breaking of the Ice with a pole by the Husband- man to give the Cattel drink, but when the Love of God comes to the heart, then the corruptions of the heart dif- folves even as the Ice diflblves when the warm Sun comes aponit. Ths way therefore to gain the hearts of men, it is by love. 70 An^ExpoJttJonof Chap.n. G^ds great defign in the Golpel^ 2* •Gain men vvich love in dealing vvich the 014 Phil.2.i3 2. The way to uniformitv. Spleenful Miiiifters'. Deal with kindred in Luve. love. And wc ftiould the rather do ic, becaufe it is the great deljgn of God in the Gofpel, To manifeft his love to the Children of men, he hath opened his heart, and the treafures ot love in the Cofpcl ; V\ hat is the Gcfpei but the treafures ot the love ot God opened ? thofe eter- nal loving kindn' fle> of God towards mankind they are opened in the Go(ptl ; and no Miniftercan be a faithful Miniltet of the Gofpel, but thole that fhall endeavor to open I he heart love of God to the children of men injc- fus Chriltjand goto gain fouls unto himfelf; Oh ! 'ci$ A pleafanc work to be a Miniftcr of the Gofpel in this re- fptdii to be alwaies fearching into the treafures of Love, and to make them known to fouls for the gaining of them unto God. And then likewifc. If you have to deal with menjyou mult labor to draw them with the bond? of love ; in Phil, 2.1. Jf there be therefore any consolation in Chrift^ if any com' fort of Love, if any feUorvfliip of the Spirit < if any borrelsj and mercies 'j fulfil ye my Joy j that yehe like minded, faith the A* poftle. Oh i let it be through Love, that you come to be like minded ; and do not ihink to force men into the fame mind, to ufe bitter language and expreflions to men if they differ in judgment from your felves : But if there be any Love, be of the fame mind, labor to get into one anothers hearts, if you would do good to one another. A a Minifter, if he would do good to his Peoplejhe muft labor to get into iheir hearts, that the people may love him : therefore it hath been obferved that your wrang- ling Minilter, and biaer men, that if they be but croft in any thing they prefenrly vent their own bitternef?, they neverdo any good at all. But thof- that can be willing to deny themfelves, and willing to fuffer for theCaufe of the Gofpel, they prevail molt. And fo, if you would do good for any of your kindredjdo what you can to get . into their hearts that they may love you, and fo you may be a means to dra\| chem to the waies of Cod : by Love you Ver4> the Prophefie of H o s E A. 71 you may come to have any liberty in their hearts that you would, you may fay what you will if once they be perfwaded that you love thenij then you may ask more liberty to reprove any thing that i» evil in them, and to perf.vade them to any thing that is good^ then they take nothing ill from you i and theretore 'tis a great difad- vin'.ag^ that men of fowr and bitter fpirits have in ob- Afowrdifpo- taining their own uciigns; i? they once fpeak any thing finon doth though never (o good, yet it is rej Sttd, b C4uCs chit peo- diiadvaiitage pie think it is noc out of Love : Bu[ on he other lide, it is a mighty advantage that a fweet and loving difp-^fi i- on hath, let fuch an one fpeak never fo, though the thing bs never fo hailh, yet the party will take it weljbe- caufe he knows he loves him. Oh ! thefe bonds of love^ my brethrenjthey aremigbty jlrong. U hen you meet toge- ther in any Society, if you would have any thing, c'o not feek to get you;: wil by wrangling^and frowardnefs, huihy bond! of Love. I con^els there are fome men that are of fuch perverfe fpiriis, that the ncerer one comes to them,the further they go from one, that they have even Butperverle loft all ingenuity ; butif you have to deal with men that rherwif^Tobe you think to be gracious, and -o beingenious, then do dealt with, not think to gain any thing from them but by Love. Thefe bonds of Love that here we have in the Ttxc the Devil feeks to break, the great defign of the Devil it is, to make men to have hard thoughts of God.& his waic?, Satans great and to make them belecve that God hates them, and that defign. though they have fome good things from God for the prefent, yet that the heart of God is not towards them^ ' and fo labors to n^ake a feparation between the loul and God. And fo the great defign of the Devil is to b.eak the bonds of Love between Chriftian andChiliian. It was a fearful judgment that we re^dc of in Zjc^. 1 1. 14. when Zach.i1.14i the ftaff that was called Bonds wa broken, even the Bro- therhood between Jttdahand Ifrael, he threatens it a8a Judgment 5 I7e break^tk hondi of brothrhood, And then you- An Expojttkn of Chap. ir« you find ihat the fiaff of Beauty was broken when the ftaff of bonds was broken. My brethren, never wa<^ the bonds of Love more broken among Chriiiians ihan they are now. We readeof bands of Love, buc what'* become of them ? They are broken. They were in former times fo twitted (as 1 told you the The love of word in the Hebrew fignifie^) love (o twiftcd into To ma- Chriftians py Wreaths as one would have thought they could never one to ano- hayg been broken ; but whatloever the matter i«j we find tod taSv '^^y ^'^^P ^^""^''- ^^ • ^""^ ^"^^y "^'^^^ ^°^ t>^nd compared "* ^^^^^ ^'^^^ bondsj feeing that the bonds of Love will with our di- not bind us! God hath cut the Cords of divers of our vifionsnovv. yoke:> afunder^and hath broken the bonds of the oppref- ibr, and now behold w/e break the bonds of Love; Oh! unworthy wretches that we are, every one of us looks with a jealous eye one upon another, every one fhifting for himfelf, there are no bonds of Jove in our hearts 5 the wicked in Scripture are faid to die without bonds ^^ that's Gods patience, that they fliall die without bonds; but wo to us, we live without bonds, and that's cur fin andthewrathot God upon us, in Ecc/c/^ 3. 8. Ihere is a Ecclei. 3, time to love-^ when is the time? Certainly if ever there were a time to love, then this is a time * ^ love. Andthere ii a time to hate. Oh Divine Love ! whither art thou gone ? haft thou ^h" '^^r^'^c^t the earth as unworthy of thy beauty and glory? p eio ove* Qj^j that thou wouldeft come again unto the hearts of the Saints, and bind them together / The want of the bonds of Love every one complains of, Oh / thote foul- refrefhing, and foul ravifliing meetings that we were wonttohave. But efpecially more publickjy, we find PublickLove ^^^ bonds of Love quite gone, and qjiite broken : reade gone cut of but over the I Co**. 13. and feethecfie£V$ of Love there, England. and by that you will find the bonds ot Love quite to be gone-, Loz;e,the Scripture tells us, it thinks no evij, ft maks the beft interpretation of things that can be ; Now furcly Ver. 4. the Prophefa of Uo SEA. 73 furely there's a great deal of want of love amongft u?, thac when men in the uprightncfs and fincericy ot their hearts (ball delire to find out the mind of ^^od, and the will ofOodj and meerly cue of confciente becaufe they dare not go any further than they fee che mind of God to go before theirij therefore thsy Iliali bt judged to be a ftiff necked people, and to be the great hinderers of Reformation j Is this the beft interpreiarion thai' pof- fibly can be made of things? Is it not pofllbie why there fliould be fome other grounds why they differ from their brethren, but meerly liifF-neckednefi? how if it fliould be ownedbyJefusChriftatthe great day. That it was out of fincerity, becaufe they did defire to know the mind of JefusChrift fully, and yet they could not fee what their brethren fay they did ? We fliould make the beft interpretation of things that polTibly we can. Love hcuresail things, and it bears all things 5 now for fuch publickftrikingagainO any fuch forbearance, and cry- A convklion ing out that we would hive a ToUeration of all thingsut Re- of the confci- ligignj this is th^ great argument when they know in ^'^^^^ oflome their confciences that their brethren do joyn with them in the Doftrinal pan of Religion, and in the main things, and thofe things wherein they differ are things of no fuch great moment,butmay be forborn with peace enough if mens hearts were peaceable and fliill ; now to Infufe that into the peoples heads that if they were but in any thing fcrborn there muft he a tollefatioo of all thing!, furely this is not any i'ruic of Love, this is not that which the holy Ghofl: faith , That Love bears all things. I am loth to mention any further, leii there fliould be any occafion of flirring up any ipirits, and fo hindering the fruit of Love : Let me fay on the other fide, there may be too eager cenfure the other way, that Mmy of both is; to cenfure fuch as are of a different way and judg'M^^.f.''^.^.^^^^ ment that they cb it altogether out of their f«If'endij^j^j S^^^^f and felf-aims, I verily beleeve that on the other fide, goyernm^c' N thofe lince/c. 74 An Expojitioft of Chap. 1 1 C-Uition. We n-iould counrecmine Saltan. 3. Superiors ihould wici bv love. JAonka the mother of Aujlin. thofe brethren that do difFer, they may beconfciencious in theif way, and do it out of z^al to God;, and to what they apprehend to bij truch ; We ftiould apprehend one ariocherfo) ifv,^e fee thsrc be nothing elfe whersinthcy do tiianifefl corruption of heart bat mserly in thtir waiesofdiffsrencein theirjjdgnj£ni8 and opinions. Now if boch could but thus judg each of other, that they both ars upright in what they do purfus: One (id<; insagins that our part it Gods mind, and the oiber fide judges that that party h Gods mind; let us judg noiv that chcy dole in oprightnefs except it apperrs foms other way, then we fiuald qaickly come tociofe and joyn hearts co- gedierj if we had fach upright opinions one of another, thorefois thermorcit isthedeiig'i of th« D^vil to brealc thofe Bonds of Bcotherhood, and of Love, the more {h3uld we labor to unighc together. And yoii who are Superiors, labor you to gain your Inferiors by love. Oh lee thofe t!e together ; do not fay of your idferiors, they are of untoward difpdlitions, and how can my heart be towards them, to lo've them I Oh! none of your inferiors are more untoward unto yoa than you are untoChrift; and Chriftj if he (hould not love you becaufe of your untowardnsfsswhat would become of you ? Now confiier of thit, whea your fer- vants and children are untoward. Why (hould that bin* der love, when as my untowardnefs doth not hinder the love of Chrift to m«. I remember I have read of Mofiica, Afijlim Mother, her husband being an Heathcujand that fome of her neighbors that hadChriftian husbands won- dred how they came to live io lovingly togeth«r 5 faith other Chriftian women that were neighbors. Our huf- bands are Chriiiians, and yours an Heathen, and yet you live more lovingly with him than we do with our husbands. She anfwered them, It may be when your hi'obandi do any thing that provokes you, you are pre- fently Broward with them, but I labor to overcome my h usband. Ver.4' the Prophepe of Ho $E A, 75 husbind by love, & fo to gain his heart to me.and upon ihacwelive lb lovingly tcgetherChriftianiiy teaches me to perform the duties of a wife to my husband, though my hasband be an Heathen. I verily beleeve there are Godly cou- many godly men and women, that fometimcs when the P|^s tor want one is godly and the other is wicktd. You will fay^How ^^^^.^^ ^^^^ can that be? Yes, though there be godlinefs, yet there when one may be fuch frowardnefs and paflicn as may caufe won- vdke-fellow derful difturbance : but on the other fide, where there is is carnal ott- godlinefs and love, there is fuch an cvercoming wiih tmies» Love, that though the man be wicked and n^ver fo harlh, yet he hath the nature ofa man in him, and (o long as he hath the nature ofa man in him he will ba o- vercome by Love, and therefore that's the way to bind men and women together ; Would you be united more than ever yet you have been ? labor to csft the Bonds ot Love one upon another; let the husband ftudy how to o- vercome his wife with love, and fo the wife the husband, and then there will be a fweet union indeed .* and fo for Mafters and fervants, there (hould be Love there to unite one to another, though the raafter be above the fervant, The dift- yet the maftcr fnould account it a happinefs to him in ance betwixr that his fervant doth love him ; there is not fuch a di- Chriftsnd us fiance between you and your fervants, as there is between ^^^^f ^us\ God and you-, Oh! it'safwect thing when a man can our fenanrs. fay in his family, I blefs God all my familis loves me 5 a makers And whatfoever they do, they do it out of love tome^comrbrc^ Ic may be you are harfh towards your fervantsj and you will make them do what you command them to do, and they dare not do ctherwlfe, yea, but what's that? but do yourfcrvants lovjyou? do they do all for you out of Love? you might have as much obedience from your fervants as you have, and have ic a. great deal better than you have, if you haveit out oHova; and fo like- wife in a family, wh-en one fervant love? another j^as it wasfaidofP^z/i^ia iSam. 18. 22. M hit fervattts love ^ Sam.i8,22 N 2 tbie. 7^ /in Expojition of Chap.ll, Servants *^^'^' ^^^ ^^^^^ fervants did love Vjvid-, (o thofe that are fliould love fervancs (hoald labor to live fo in families as all the other one another fervan?sflioiild love them. Objeft. ^^^ yo" vrill fay^ They are fo wicked that how can I hope ro have love from them ? Av.Uy, Ye?, Though they cannot love thee 38 thou art godly, yet godlinefs hath fomething in it that is common to the excellency ot mans nature. Yea, and thofe that are in place of power in the Ma- Magiftrates gcftraciej they fhould labor to gain thofe that are under jhold go.ein jj^^j^ ^y jq^^ . , ^ ^ j^^ greateft in a family if he be a Lord, '^ ^''^' oranEirlj iliould not chink it too much to gain a fcr- vantbyLove; fo thofe chat have the greateft power in Government, they fhould not think it too much to gain _ - their mcanell Subjefts in a way of Love: we fee it was ^^' "^^^'thus with David, i Chron. 28. 2. IhenD&vidtbe King jhodtip andfaid, He-jr me rtiy Brethren, andtny Peopk. See The diffe- what a fweetcxprclTion is here of a great Prince, Then rence betwixt David the Kingftoodupjand hefaid. Hear me my Bre- thc gefture & thren, and my People ; he did not lit down M: jeftcrially S'& the ^^'^ ^^y^ ^''y People, and you that are my Subjefts, and Pnnces of that are Under me, I command you to do thus and thus ; theietimes but he ftands up unto them and faith, Hear me ray Bre- thren, my People: This was 2 way to gainthe hearts of people unto him. You know Aifolom he fought in a falfe way to fteal away the hearts of people by a gentle John id King carriage. I remember I have read of John the Second, a o/Ponugai King of Por/w^j/, he chofc his Emblem to be a Telican^ that he might exprefs his love to his Subjefts upon this The property gtound •, for the Felican when her yong ones hive beeh onhePtr/eciiu. bitten with Serpents, (he feeds her yong ones with her own blood, and thereby cures them : now upon this, this King of ?or^«gjf chufes the Pelican to be his Emblem, thereby he would teftifie his readinefs to ler out his blood for the good of his Subjefts, for the healing of his Sub' ]t6ts. He would not feed upon his Subjefts blood, but he would Ver.4' ^^^ Prophejfe ofH o s E A. 77 would rather let out his own blood for their good. This is the commendations of a Prince, not to feek to feed up- on Subjefts blood, and to raife up his HonoFjand Prero- gative by his (heding of their blood 5 buc to love them A Princes {03 as to be willing to let out his blood for their good if pattern* it might be. The maxiai that fome have labored to in- jj^^^j auhm fufe into Prince?, Ihadrather be feared) than be loved -^ it is dilwi^ a maxim only befceming Tyranny, and no way futable A peinirious loan ingct^uousfpirir, but to a bafe and fordid fpirlti ftate maxime Certainly that man, be he what he will, that is afted by that principle, is a man of a fordid and low fpirit : a roan of a generous fpirit, and of an ingenuous fpiric would rather be beloved than be feared : Let every man Theevilsof feektoeainanother by love: Ifyoo ftiive otherwife to ^"^^".§ °' . ° L . u 1 therwile than gain any but by love; ^^^^^^ Firft, You are not likely to prevail. Secondly, If you do prevail, there will be fo much trouble before you do prevail, that it will not be worth the having when you do prevail. Thirdly, When you have your will upon them, they do the thing that you would have them, thsy dare not do otherwifc; I but they hate you though: What good is this, for a man to have his will upon another, if in the mean time he hates him ? Then Fourthly, If you do not prevail by love. They will do no more than luft needs muft ; and this is the WjiyH^po- reafon indeed why Hypocrites do fo little for God, God hide-bound hathnever gained their hearts by Love, butonly by fear, towards God aad therefore they will do no more for God than they muft ofneceflky ; whereas (as I faid before) love nev^r propounds bounds. And then Fiftly, If yoa do not get them by Love^they watch for all opportunities to fling off. Now what a poor gain is this, to gain one with a deal of trouble, and for him to do what I would have himi and yet to hate mc, andtod0;?\9 more than needs muftj and then to watcfe 78 An Expoftion of Chap, II. wat>i for all opp art unities to appear againlt m^ V Where fore my Brethrena frriheclofe of thifc Note, kt us fol- low aher Love, and provoke one another to Love^ you The benefi.s will find fweetncfs in ycur own Love, and fweecnefs ot love, that you-gec by Love, in the very exercifs of Love you willtind fweetnefsj and then the Love that you get by othersyoa will find that fwect, and yen will find it fo much the Tweeter becaufe you get it by Love. Obf.3. And then, further, another Note is this. Seeing Love hath fucb bonds in it ^ La its make ttfe of tke Love of God ia hind OitT hearts to him. You have heard that Love hath bonds; And then you have heard that we fhould do ag God doth. And then Thirdly^, Is this Gods v/ay ? Oh ! let us make ufe of ail the Love that ever God hathfhewen unto m for to gain our hearts unto hirafelf. And this would be a large Theam to fpeak of, if we fhould lanch into it ; if I (hould come to open unto you what the Love of God hath been to you, how much Love God hath fhewn to the Nation, and to our i^dwti for the gaining of our hearts. Oh the many twifts of this Cord! Deut.ir, I?, 'tis a ftrong Cord indeed to bind us to God. \nT)eut.ii. 13. If ihoH jh alt diligently love the Lord thy God -^ thert*s that thatherfqnires of them, after what he hrith done for them. If thou wilt but diligently love the Lord thy God. That's that that God fecks by al hislove^ to work oar hearts to Love. Not to fpeak now of the Love of God to you as you are Cre^f^^re/, nor as you are ^/e«; But a little to fpeak of the Love of God to you as you are ^^iwfj. I fliall (hew „ you v€ry briefly what ftrong Cords of Love God hath The cords of ^^^ ^^^^ y^^^ ^^ g^j^^ yQ^j. hearts to himfelf to love his people nj"Ti. I h%^v^^ Gods Love toy OH (i^yoVihzSzmti) it if eternal Eternal. ' lo^c, before e/er you were born the bowels of God yer- nsd towards yon, (as ^I may fo fpeak with holy reve- rence.) Ver.4' *^^ Trophejie ^/ H o s. E a. j^ rence) God was twiftingthefs bonds of love from all e- ternity that he might gain your heart?, God wa^ th u- king that in fuch a tirrrs there fiijii befurhanv* luch men and women ihac ftiall live upDn the earti; ; I'ie (uake Gods tbcugltts preparation by (uch bonds now as (ball unit5 and t.-,itea ^icn^ eternity themclofeto mj ftlfwhen ever it comes to be revealed J^°"^^™"§ to them. Ic ivas love fro-Ti eternityj Oh! the Tranf- aftioas that were bsLwesn the Fithsr and the Son froin all eterniLy for to manifcit love to your foul-i i the great Cxiafcis (i fay) tbu were tranfactid between the Farher andthc Son before the world wa ,, were abouc thefe Bonds ofLove to you. Secondly, l^i cholft Love^tVihtn he left many thou- p, ^-^gnd (andsj he fee hi« heart upon yoiij A^*iyQU^ nor cbufeyon^ he- Deuct!"/, anfe you rrere mere in numher thitn any people : for yon n>ere the difcourfedi fen^eji of all people. God there would manifeft his love to his people to gain their hearts to hi;n : faith he. The Lord did not fat hi> Uve upon you, becaufe you ivere more : (Why then did God fet his love upon us?) in tHt S. verfe, but becattfe he loved thee- It's a ftrange arguing : The Lord did not fet his love upon you becaufe you ^ere ■more., bat the Lord did fee his love upon you, becaufe he lovsdjQH; he could go no higher. There can be no other reafoc - 8o An Uxpjttion of Chap. 1 1. reafon why the Lord fliould love you, but hccauft he did loveyou. We ufe to fay, it'« a woman 8 reafon to fay, I will do fuch a thing, becaufe I wil do it. Now if any of - you would have a reafon why God loved you: why thus, He loved me, becaufe he loved me. The Lord did not fct his love upon you for this reafon 5 but he did fet his love upon yQ\A^becaufe he lovedj'ou. So.it is a free love. Oh ! let the freenefs of it be another Ingredient, fo as CO bind your hearts unto him. H a e 1 's Fourthly, God hathfo lovedyoU;^as he gave his Son for you. Son for them ^^ God loved us. Somtimes it hath been in the thoughts of men whether there might not be more worlds than this world. Certainly God in his infinit power he might make a thoufand worlds more glorious than this, fuch worlds, a£ the meaneft Creature in thofe worlds mighc be as high in excellencie above theSun,as iheSun is high above a piece of earth. But now this we may know, lee there be never fuch excellent Creatures made, they can- not have a greater fruit of love than mankind hath from God i Oh! thisistheloveof God to mankind, this cals «7h' hh A' A ^'loudto the children of men to love God, here's a fruic iwtforAn- of love beyond that which is to Angels ; for the Lord gels. took not upon him the Nature of Angels, but the Nature ofman. A d H^ r If Fifthly, God fo loved his people, as he hath given himm alfo felfieo^ as well as hU Son. Not only given the Second I'cr- fon in Trinity, but Hiw/e//. Be doth not think enough to give Heaven and Earth to thee ro be thy Portion, but he will make Himjelfio be thy portion, he will be thy ^,. . ^ God. Youwouldthinkit a great matter if God ftioald forth by gra- (?y? ^^'«^^ all this world J wJii give to be thy portion ; datioii 'and yeai that I might give a teftimony that I love thee, I will profopopie* make another world for thy (ake, and make thee the Emperorofit all; but in that God hath given thee his Son, and given chee Himfelf, this is a greater degree of Love J and the foul pf man; were ic enlarged indeed fo as Ver.4. the Trafhefie ^/ H o s E A. 8 1 asittnlghc be^ yea. To as grace doth enlarge the hearts of the Saints, fuch a foul would fay, Lord, what wile ^ihougiveme, if thougivcftme not thy Son, if thou ^i- veilmenot thy Seif? chough 1 be lefs than the leal^ of thy mercies, yet except J have thy felfto be my porcionj this is not (ufficient for me. VVeii iaith Gcd,That thou maie(]: know that my heart is fet upon cnee tor good,I'le give thee my Son, Tie give thee my ielfand my Spirit. Oh! what love is this to the childreu ot men, that ever welhouM live to have our ears hllcd with this found from Heaven, that God (hould do fuch things as thcfe are for the children of msn ! ^ Sixthly, God doth fo love his people, as in compari- Regards no- fon of his Saints he cares not rphat becomes of all the world -^ thing elle. in Ifa. 43.4. 1 loved thee^ therefore mil I give men for thee ^}'^^»\l-'\» and people for thy life. If thy cafe be fo that it (hall not iii"ftrated. be well with thee without great evils that fhall come up- on the children of men, the generality of mcn,and many people and Nations; 1 do not fo much care for them (faith God) my heart is upon you : foasincomparifon of you I care not what becomes of all the world. Oh the Love of God unto his Saints ! Yea further, God hath loved thee fo, 4f he hath pardo' 7 ned allthjjws 5 here's another twift ofGods Love, in Kev. Pardoned all 1.5. Vtiwbim that bath loved w, and wafl:ed w from our ^^^ }^^' fins ^ by hii own blood. For his giving himfelf ibr us that iliaGal. 2.20. He hath loved w^ and tvafl:>ed m p-om our ^ . ftns by hn own blood : here'js a ftuit otLove. You do not ' ' ^* hear it faid, that Chrilt hath loved us andhath purcha- obkrved. fed great Kingdoms for U'., hath made you Lords, and Earls, and CountelTcs, and fo hath loved you; no, Bm he hath loved uf^ and tvafhed us from our fins by his blood. Now it's a good argument ; that the Love of God is upon you, if you account this to be a great fruit of Love to walii you from your fins by the blood of jefus Chrili; Surely if he will do fo much for you, a; (bail coft him fo O dear ^^ An Ex^ofition of Chap. 1 1. dear as his own blood, he loves you ; the Love Jefus ChriiV broke through thefe difficulties, for when there were fiich tranfaftions between the Father and Son about redeeming the Soul, faith God, If thou wilt take upon A reprefenta. thee to deliver them from their fin, thou mufl come thy nonof the fgif^n^j be m.ide a Cuife for their fins. What, will you incomincT^^fo undertake fuCh a thing as that,to deliver them from their rakeavvay'our ^n^ it will colt you thus much. Saith JefusChtilljLord, fill, ' thy will be done in it, yet ler me deliver them from their fin, though I lofe my.Iife, though it coil me my blood, though I be made a Curfe, whatfjever it coft roe, jet.Iec theirfins be waihed from them. He hath wafiied u« froai, our finSj though iccoft him his blood. Ohl theLove.of Chrilito his Saints ! what Bonds of Love have we herei- >^n2ptfiinile. 1 have feen feme that they may cwift and bind their cords^ the more faft, they will wee them that fo they may clofe and bind the more. Oh the Cords of the Love of Jefuife Chrift, are wet with his own blood. 2^1j r:i 8 Again, Loved theti furely his Love hath been great, he Puts loveli- hath put lovelincfs upon thee, he hath put upon thee his neis upon ^^^ Nature. If one cm fay any thing greater than ^ ^^' hath been faid, this one would chink lliould be very, high and great, tor God fo love us as to put his own Na- ture into us, to make us partaker of the Divine Nature^ To to love us, as to put his own Life into us, to enable us to live the very fame life that himfelf doth live, fo to love us as to put his own Image upon usy Oh ! this i» the Love of God to his Saints. 9 Again, He lovts thee with the very fame tovt wherewith hr Loves them i„^,^j. j^f^^ chrift himfelf; In John 17. about the latter vMth ;he love ^^j^ ^^^^ ^y^ ^^-^^^ ^^^^ ^y^^ ^^^y the fame Love tvheremth- Chrift t^^^'^ f^4 ^""^^^ »*«3 ^aith Chria to the Father. Oh 1 to Joh. 17.23. have the fame Lovettiat the Father loves Ghrift withal; Is not this a (I rong Bond to bind thy heart to God? If God had loved thee only fo, as to give thee an eftate and honors here in- this wQvidy this i« no otber jove but that Ver.4' ^^^ Prophefie of Hose A. 85 the Reprobate may have, and will this Love rdtistiethce? Oh ! the difference between the Love of God to his ?aint>5 and the Love of God to other men ! he loves the great ones of the world that are wicked with no other love, but wich the love that he loves a Reprobate; buc he loves the Saints with the fame Love wherewith he loves his Son, and this Love will bring thee one day, to be one with the Father and the Son, and is not here a ftrong Bond of Love to gain thy hcaac to Him- fclf> And further, from this it muft needs be, that the Lord Hence God mu&iddight in Comrnitnion with his Saints: and indeed delights irj God doth all thia for his Saints, pats the Divine Nature his Jsainrs* intothem, and the Life of God, andfetsfo much Lov3 upon them ; why ? that he might have a people to en- joy everlafting Communion with him; faith God, I would fain have IbmeCreaturesthat might live with me. Why God ito enjoy communion wich me, that might live to fee my ^^^sall the face, and fee all the Glory.thar I intendtomanifeft to {^^^erthings alleternity: OhbklTedGod! haft not thou the Angels '"^''"''' that are with thee to enjoy thy Glory jto have communi- on with thee ? no faith God, but I would have thefe poor creatures that are fo low and mean in the world,! would have them to be raifed up to enjoy coaimanion wjch my (elf; thisisthe end of God*beftowrng any Graoe«pon his Saints, it is that he might raife them to enjoy com- munion with him, and to delight in him, andhetode- light in them, that be might have creatures to commu- nicate the treafuresof his goodnefs too, -anid^ that thou mighteftcomhitjnicatewhttihouartabletohim. Sure- .'; ly Chriftdoth not account himfelftobe full without ' his Saints; and therefore you findinE^/je/:;!. 25. tha« gp^^ j^^. th€ Church is called, the Fulneji of Jefm Chriji^ utiA iUuftrated therefore hepraie?, -father, letihem he where I amy l(bsll bj}o\\a/.24 -not account my felf fafull ^xcepi they be witfh me, aftd fee my Glory. Oh the Love oi]t(^t Chrifi to his Saints ! O 2 And 84 AnExpofitimof Chap. 1 1 II i\nd then further, 7his Love it ftveetens and fanBifiej aU jods love forgood'^ thou niaieft fee Love in every thing,now though v\ CLens an ^^^^^ ^^^ j^^j ^f ^j^g Creature than others have, yet thou halt k out of Love; when thou comeft home it may be tifioq haft not io much as others have, perhaps but a piece of bread and fmal drink 5 yea, but I have it out of Love: look upon all thy mercies, and thou mayeft fee the eternal Love of God to chee in them. They are ail fanftiiied to me for the furtherance of eternal good, the t^it\SiT ^^^^ fromalieiernitydidreetharfuch akindof Jifewa« Saints, ^^^ beftfor me to further the eternal good he intended forme, and therefore he hathdifpofcd of me to this con- dition rather than another condition. Oh .' howfweec may the life of a man or womanize when a^ (hey can rca- fon after this manner. Well, this condition that now I am in, the Lord from ecernity faw the fitteft condition to work my heart to himfelf, and therefore it is that I ara in this eiUte rather than another. And then Love • thoa tindelt daily by experience, how hath the Lord helped thee in thy ftraight^, and heard thee in thy prayers, 2nd anfwered thy defires. This I told you in the opening of the text was a fruit of Love to the people oiJfrael, and Co it hath been with thee. 12* And this love is very Grange too, for though the Lord ^ixomesair ^'^^^otU^a^l thy weaknef«,and all thy unbefceming car- our'^unlvor- "ages, thy un worthincf, &c. yea, the Lord did not on« thinefs (both I Y fcrefee what thou wouldeft be before he did manifeft before &2tfer lovCjbut he did forfee how thou wouldll walk unworthy Gonverfionj of his love after it was manifefted to thee, and though which he h* forfaw all thi?, yet ftill his love was not quenched to- toreiaw. ^^^^^ ^1,^^^ ^^^ ^^^^^ ^^^ Lqj,j^ ^^ 1^^^ ^^j ^^^^^ ^^^^ row all this. Many times you fet your Iov« upon fome, and they prove untowardjand unworthy, and yt>uthinlc with your fclyes, Could I have but forefeen this unto- wardnefs they fhould never have had my love: but now the Lord did forefeealchyil requitals^ tndyet icdidnot ihinder Ver.4' ^^^ rrophefte of UosE A, 85 hintler the loveof God towards thee. And [he^fuf cher. In the love of God there is the love of all relation?. As now. The love ofa father towards a child : the Lord takes upon him the relation ofa h ther, and the love ofa husband 5 the Lord takcMjpon him the relation of a husband, and che love of a friend tooj rhac'i fwcet. And chen,thac that crowns all it is this. Thai it if an abiding. love, aneverlapng, love, a love that (hill never be quenched: Hethat the Lord loves.he loves unto the end hewiilreUinhis loye^Zeph. 3,17. Jer.:^i.^. 2T:hef2.i6. If thou knoweft that he hath loved thee In his Sonjtbo.i haft hereby an everlafting conlolation ; let Heaven and Earth meet together, let there be what changes and al- terations there will, yet thcr^ is everlafting confolaticn for thee, if thou kneweft but this love of God. Now my brethren, all this I have done to that end, that your hearts may be gained unto God ; And what wilt thou do now ? VV-ilt not thou now love the Lord thy God ? (hal not al this love of God to thee in Chrift con- ftrain thee > Ihi love of Chrift conjirains ms, faith the Apo- ftle. Oh! lovctheLord,aIlycSaints; if the Lord hath thus loved youjove ye the Lord all you his Saints. Thea God is Love himfelf, he is the Element of Love ; And whither fhould love go but up to the Element ? Air it de- fires to be in its proper place ; and Earth will dekend to Its proper place: the proper place of Love, r, God, God is (as it were) the Element of Love, for.fo the Scripture faith, God if Love : And he that dmk in God^ dmlj in love. Oh labor to be rooted and ftablifhed in love, in Ephef. 2. 17. Beingrooied andjlablified'in lovely oti may he able io com- prebend with aU Saints, what U the length, and breadth, and depth, andheighth,andio know the kveafChrifl, rphichpaf. jeib h^oivledg, Being rooted in love, thereby ye come to comprehend with all Saints, the breadth, and length, and dejpthj and heigth^ and to know the love of Chrift, which Gods love hath in it the love ot all re- lations* 14 An everlaft' ing and un- changable love. Zcph.3.17. Jer.3.13. 2Thc(r,2.i<5. A-pplicacion, iCo4-.5'.i4, God the Ele- ment of Love I J6h;4,.i6. Eph;^.i7,, 18)19. An Ex^ojtHon of Chap, if. Vv'hich paOeih knowledge. It Is no[ the ftrcngch of na- tural paitsXcarning doth not fo much teach U8 what the lerigthj and heighth^ and depth of the love of Chrift i5, as Love, get but your hearts rooted in Love, and you wil corae to undcrltand the glorious things of the Gofpel in another manner than ever you did. And mark whacfol- The latity of lows ; Ihatyonmight befiiledrvith allthefulnejiofGod. Had theexprefiion we not fuch an expreflion in Scnpture, we (hould not mEfh,i.\(), dare to make uCe of it; What, for a poor creature to be filled with God , to be filled with the fulneji of God, to be filled with all the fulneji oi God ! This is the reafon why Chriftians are fo fcant in their obedience, and cmp- WhyChrifti-fy \^ ^\^^\^ fpirits, becaufe they are not acquainted with SiVobe"''^*" breadth,and length, and depth, and heighth of the dience, and" loveofChritt : Oh know, that God prizes thy love, and emorv ia he is fatisfied witji nothing bat thy love; 'inCmt.y.i2, thdRrfpiriis. Jhere mil I give thee my lovej, Taith the Spoule. When Cant.7.12. thQU comeft to the Ordinances, to hear the Word, receive ^^^^^' .Sac Cod regsirdsj'^^ nothing buc ^^^^ love, *tij lovi Our love that love that will fervcfoi other things, certainly will Jhould be ^q^ {grye Chrift. He loves thee too little ("faith Augufian) f4mi ii& Dm *^^^- ^ou may love Wife, and Children, and Friends, (iil$gih^utfra'ye3i3 but you muft love them all for God j when you fee rffy te ali^uid anything lovely in Husband, or Wife, or children, or Wi%i/^«i m- Pi-icnds, yea, but think this is but a beam of the love- Sr/^AM^uft ^*"*^* of God. And thus I have endeavored now to raife, ContfcfT^" ' your hearts to God ^y Loz'e 5 the Lord hath caft Bonds ' ' ** ofLoveupon your fouls, On] that by the Mlniflry of his Word this day thefc Bonds may be fomcwbat ftreng- tbcned that you may Ut\ fome ftrength in thefe Bonds that you may go away with your hearts morcftrongly united to the Love ofOod than ever, 1 dnr^ Ver.4' ^^^ Propheje ofUoSEA. Sy I drew them with the Cords of a man^ Tfjih Bonds of Love J and J wai to them ai they that ta!{e off the yoke on their Jafps, and I laid meat unto them. Part of the laft Sermon it was fpent in opening unto you thtfe Bonds of Love. And (hewing, Firrtj What were the Bonds of Gods Love towards thepeyplcof //J'J^/J the feveral exprelTions of Gods Love to them in feveral particulars. And (hewed you how that all thofe that had to deal with a^en to draw them to God fiiouIddoasGod doth, labortodrawihcm with Bonds of Love? I have efpecially direftcd my felf unto the Saints of God, and (hewed to them what bonds of of Love God hath laid upon their hearts to draw them to himfelf. I have not applied this point generally yer; for indeed oneprincipal Bond of the Love of God to- wards the Nation wiil follow in the words after ; But certainly the Lord hath fought to draw this Nation to p , r himfelf with Bonds of Love. We may fay csncerning lo^etolwi God, he hath loved this Nation : Loved it. Ic was the , fii^ Nation that ever received Jcfus Chrift by the counte- nance of pubiick Authority, of the Supream Authority in the Nation. And when Antichrift had darkned the light of the Gofpel here, the bowels of Gods Gompaffions yerned towards it, and God wrought wonderfully to deliver this Nation from Antichridian Tyrannic. Moreover ; The Lord hath not fent the light and po- wer of the Gofpel to any Nation under Heaven more ful- ly •, nay, without prejudice to any other wc may fay not fo fully 28 to this Nation ; though there are many of the Saints of God elfe where, yet in no place under Heaven hath God more, yea, fonuny Saints j (I might almoii fay, put all the Nations of the earth together) io many that know him fo fully, and have that powec of godli- nefs' 1. 88 Ah Expojitim of ChapJi. nefsinthc worflilping of him, as herein this Nation. Oh ! the Bondv of Love chat are upon m ! 4 Yeaj If we look upon our oattvar^ mercies, thofe li- berties that we enjoy, there's fcarce any Natiou thai hath the Cominonaky of the people that live like men in compinfon of ours j for the moft part oj all the Nati- ons in the world, the generality of people are like flavcs rather than any Free-mcnj their Governors rule ov^r them with Tyranny -, but here the Common people have Liberties, and God works mightily for them, for the vindicating of the Ubcrciesjthat they have both for their bodies and outward eftates, and their fouls likewife,and Oh ! the Love that God hath fliewn unto us of late in working fo rairaculouily for us as he hath done / ^' But there is one point more obfervable in thefe Bonds of Love that God draws people unto himfelf by. The icnpe of The fcope of the Prophet here in mentioning thefe the Texc. Bonds of Love, it is to aggravate their fin, from whence there is this : ■Obf. 4* ly^ there's nothing more aggravates fin than that it is againjl Love. God hath Three Bonds to bind us ro Obedi- ence. Three forts of There's the Bond of b is Law, Cods Bonds, And the Bonds of Affli6tions. And the Bonds of Love. But now to break ail thefe Bonds, The Bonds of the Coramandemenrs, and the Bond? of Affljflions, and Bonds of Love too, this aggravates fin very ii.uch. Ufe, Oh charge thy fin with this aggravation, Oh thou finnerl Wbatagainft fuch a God, fuch Love, Ohwhat 2^innidurut ejl a vile heart have I / Saith Jugufiin^ Oh "'tis too hardajpi- mimm, qui a- rit ;. that tbotfgh it nill not befioro Love^ yet it rvi/l not requite more^fi nole. Love. O I let not ther-i; be fuch a hardncfs in the Spirits lat iwpenderey ^f ^jjg Saints. Thou dideft not begin u ich God to iove, Au" uft ''■ ^^o" ^'^^^ "°^ ^' of lov?, P then 90 An ExpofitioH of Chap. 1 1 then he went out, and wept bitterly; the word is in inUK'iv. A'lark^iJ^. 72. i7n£cLhwi'y He did breaks out in xveeping. Erupijfet^ For To it mayfignihe, that force that there is in doing OmUtionea. any thing, to lay a force upon ones felf to do a thing, He fitK: he CO- ^^^ bnak^ont^ break out in weeping, he was notable to veied his head bear it, his heart burft even in funder, when he confide- as Marriners red how he had buril: afunder the bonds of Love. Oh "a ^°w% that after ibch manifeftations of Mercy and goodnefs, Tbeophj/laJ, ^^^^ warmings of heart in Communion with Jefus Chrift, what thou. Oh my foul / what,canft thou find in any waies like Gods waies? canft thou iind the lijjs love and the like fcveecncfs in any as thou haft done in God, yet for all this unkind, unloving dealings, God follows th«e with Love, his heart is yet open unto thee ; ^. „ As a man that goes from the Sun yet he hath the warm Simue. beamsoftheSun that follows him, and doth warm him- fo the hearts of the Saints do many times go from God, decline from him, yet they have the warm beams of Love that follows afLerthemto draw their hearts again to hira; Oh ! return, return into this bofom of infinite Love, here thy foul may havecyerlaftingimbracings. j4nd I tvat to them, as they that take off they the on their jatvj, and Ilaidmeat ttntothcm. Here's a fruit of Love in delivering them from their bondage; as a Husband-man who is merciful to his beaft bimile* {,g ^111 „Qj jjj.g jj. (QQ j^ygjj ^jj.|^ jj^^^ labor, but takes off the yoke, lift^uptheyoke with his hands and gives it food ; fo did 1 faith God, I did not tire Epbraim with labor ind fervitude. When you were in Eg^pt^and often ifterwards when under your enei^iies yokes, 1 freed you from your bondage; as the Husband-raan when the beafl hath been plowing and begins to be hot lifts the yoke up to cool the neck that the beaft may refreft its felf. From Ver.4« the Prophefe of Hose A, 91 From their jaws. Becaufe of fomc Inftruments, fome bridle that was Expof. fa(lened co the yoke that was on their neck and put into their jaws. Therefore there's this phrafe. Lifting np the yoke fi-om their j arc j . Luther upon the place underftands thia of that fpiritu- Luther, al eafe that there is in theyoke of jtrusCUrift : fo faith he. The Lord by his Spirit doch help us to obey ; he doth not only command, and tel us what to obey, but aiTills us with his Spiritj and gives us power, and lifts up the yoke, and bears it together himfelf with us, and hence ChrilHelisusthat his yoke is ealie, and his burden is light. Indeed it*s an eahe yoke in comparifon of the Law, the Law faith, Do this^ and Uvcj do not^ and die: the Law take-; advantage upon every infirmity, Ic ad- mits not ofcndeavors without performances, Ic gives no ftrength to what it commands j Oh! but the yoke of No c5mand Chriftiseafie, Chrilt continues ftrength j there's never ^".'^,^^ ^^^P^l a Command without a promife to give ftrength ; As an pj-Q^Jife^ ' artery that runs together with the veins. And Clirift Simile, accepts of endeavors, Oh / the yoke of the Gofpel is far eafier than the yoke of the Law. So, I have taken of the jol^e.] Wemuft not think this too far fetcht, becaufe we find that the holy Ghoft in the new Teftament interprets the beginning of this chap- ter concerning Ctiriftjthrtt we would never have thought to have been meant of Chrift j I called my Sen out o/Egypt. I opened there how this was CO be undtrftood of Chrift:. Now iffobethac Cod had an eye to Chrift, wh<:n he faid, I have called my Son out of Egypt: why (hould we not think that there might be an eye to Chrift in thi?, when he faith, I tsokj he yoke from ojf their Jaws ; / delive- redthcm from theyo^e that neither they ^ nor their fathers could hear-, and I brought a morie eafie yoke of the Gofpel up- on them. P 2 But 92 An Expo ft f Ton 'of Chap.ii. But though the holy Ghoft had an eyetothis^ yet that chads firftly and Hcterally meant, it i?, the delive- rance from opprfiiionj I dilivered them from the oppre[fions that iftre upon them. From whence ^hen the Obferyation Lthwjj - ■ -- - 'y "■- ^-'■\ ; -':; '^'^ Obf. I Y\\%'ilhtitt ddivermctfrohtPppreffion if a great merhjj} ©1^ froni^Oporef- ^^^^ ^^^^ ^^ ''^^^^ *" ^' / Oil / hoW doth it cobr'dur fiona eieai neck> / J a Leti^. 26.1?, I have brnJ^rt the bends of your mercy. yoh^^andmadiyoU goztpright. There W3<; a time that we Levit.26, 13. had heavie yokcj Qpon ut^ thiitmaiii Os'ribopiwVfeJK?.);^ under theoisbjt throsjgh God^mercythefe bonds of bur yoke? are in a good rneafure broken, that we may goup- P , right, and wo :ou«5 if we go nor upright now. fn Ezei^. ♦ 34' '^^ ^4,. 27. Jbeyf-^all^iorvthatl atntheLordj rvhen Ihavshto- ken the bonds of their yoke^ and delivered them out of the hand of tboje that fer-jeithemfelves of them. My brethren, If ever God manifefted himfelf to be the Lord towards U!.,i: harh been in breaking the bonds of our yoke, of the yokes that were upon us, and in delivering us from thofe who (erved themfelves of u« ; we were under a proud and cru- el generation of men, that minded themfelves, and car*d not what became of the Con fciences, of theEftates, Li- bertiej, and Lives of men, fcr be it that they could have their iiumors , their lufts ferved upon us; and wh^* means could we de for the deliverance of our felves frbni their yoke? But the Lord hath appeared; and then Expounded, (aith the text, 7hey pall h^oiv that lam the Lord; If we did not know that God was the Lord before, yet now we may know him : and the truth ijjfuch hath beenjhe wonderful workj of God towards us in the breaking of ouryokeSj that itwereenough to convince an Atheift me thinks; thofe of you that have been heretofore trou- bled wiih temptations of Atheifm, The ftrange waicsof A cure for A- God towards this Njtion in freeing of ns from thofe theifxical yokes that have been upon uSjmay convince you oiaGod, thon'.^hrs, ^^y niakeyou fay^ Surdy there i^ a God in Heaven that beheads Ver.4- the Prophefaof Hose A. 93 l^fiholds the waies of che children of raen^^cheLord isGod; T^henjhuUyou krtow that I am the Lord. Oh .' thac upon the manifeiiajion of God in this way of mercy, we may come to know that God istheLordj the Lord might hive forced us to have known that he was the Lord, by laying more grievous yokes upon us, biy bringing Uj under more dreadful evils than ever yet we were, bur the Lord hath rather bee i pleafed to chafe a way to make U3 to know that he i» {neLord, by caking our yokes off from us. This God ha[h done. _ The Second Obfervation is from Che Scops t'n^t the Prophet brings this tor, which is, to aggravate their h"n fo much the more ; as if he (hould fay, 1 have taken off the yoke from your jaw?, and yet now you are wanton and kick and ipurn with the heel again ft me. Froia whence No:e ; * Ihit to grorv rvrnton^ to abnfc our eafe^ when Cod is pleafcd Obf. 2. to dilivtruffro'njiokej^pf very fififul^a very gre.jt evil. What To grovv now when we come to have a little libertie more than wc ^y^'?^^" ^^^^^' had bsfore, to be freed from that yoke and bondige chat fiom voke"is we were in, and begin to feel out necks freed of chofe t^ erv fintiil* yokes that v/ere before upon them. What ! now to begin to friskj and fpurn, and kick, and ae;ainft God Himfeifj that hath taken the yoke fromotfus, Oh! this U very dreadful. What;, toabufeour libertie that we have ffoii our bondagj, to ail manner oflicentioufnefsin hor- rid and wanton Opinions, in wicked and abominable pra^ife; ; cercainly this is an ill reqiiktal of chis fruit of Lovfr, in lifting up the yoke from otf our jaws- This is a very greatevil which we arc this day guilty of ; if ever there were a people guilty of this evil, of kicking aad p ^ j - fpurning agalr;ft God fo foon as he hath taken otf the ^^" yoke fromchsir jawj, than we are at this day ; Could any have belseved that if it had been revealed from Hea- ven, but Six yejrs fiace^That within fix years this People o,{^^la^fy^l^,ki;4i^^^^^^ ffoimhofe fore yokes that 94 An Expopim tf Chap. 1 1 . they cried to Heaven becaufe of the burden of them, and the Lord would work in a miraculous way to deliver them J buc upon their deliverance there (hal be fuch wan- tonnefsj fuch horridj blafphemousopinionSjaBd wicked licentioui waies, yea, that thofe that make profeiTion of Religion (hall be guilty of, prefently upon the taking offof their yoke. Could it have been beleev'd? Certain- ly if our forefathers ^hat were under the yoke, that were godly, and cried to God for deliverance, if they (hould rife out of their graves noWjandaflbon as ever they were rifen out, ye fliould make a full Narrarion of all thas Li- , bertie that God hath granted to his people in ^ngland^in the breaking of all that yoke of Tyrannic in the Civil State^ and the yoke of Tyrannic in the EcclejiaJ^icalStatej they would prefently think that they (hould fee wonder- ful glorious effefts of this in Ejigland'^ but if within a month or two after they (hould have converfed with rren they fliould hear of fuch monftrous opinion«,thcy (hould fee the extream licentioufnefs and wantonnefs in the hearcs ofmcn,expreired in their waies. Oh '.they would be ready to fpic in the very faces of their children, of. The Evils of thofe that now live in fuch times as thefe are. The wan- licemioulnefs tonnefs and licentioufnefs of mens hearts inabu(ingof after delive- our freedom from our yokes, it's very evil in thefe Pve- '^^"^^- fpcds: 1 Firft, Becaufe this hardens the hearts of former Op- It hardens our preffors : Our former OpprcfTorSjOur Prclats and others, -r4d\eilrtries ^-jj ^^^^ ^^^^ p^y^ ^ or do not you give them occalion to fiy) Now you fee what is the fruit of cafting of us out. Was there fuch wantonnefs before ? were there fuch hor- rid Opinions before when we had pc wer ? We kept down ail fuch things, we could eafily curb thefe^ when we had power ; but you fee what extr^vegancie'^ there arCjhow men run wild alToon as our power is taken from us. By this mean<; they are hardened: And others that are of Prchtlcal fpirits, they are hardened, and begin to think Ver*4. ^^-"^ Trophefieof H o s E A. 95 think furely the other way is the better way ^ and in- Supprefllonof deed if this be a good argumentj That the keeping men E"o^'^ ^"i v^" in uniorij and the keeping down errors by violence fnall ^u^^en "o^' prove the truth of any way, or of any Gcvernmentj it f^g trurh of may a% well prove Prelatical, af any oiher^ for we know Church-go- thac they kept men from venting of luch nozoriouser- vet- ^rninenc. rors by violence; butfnillwe, bacaufe there is not this t^^'«"^^f^""''^ violence upon u^jfliaU bs more erro'nious, and more wan- Jlii"'^'^'"^ * ton in our lpirit> ? Secondly, This wantonnefs and abufeof our Liberty, 2 and licentioufn^iSj it darkens the glory of this great i^obfcures work of God in our deliverance ; the Lord hath been ^hework cf pleafed to magnifie his Name in the deliverance of thefe Kingdoms from the yoke ; Now what (hould be the care of ail the people of God, but to feek to magnifie the great work of God, to make it beautiful and glorious before the eyes of all? But nowby rhis wantonnefs and licentioufnefs men do darken th« Glory of God, they takeoffthelullreandbiautyofitj ?fjl. 149.4 the Lord there promifss, to beautifie the msek with falvation. Be jju^^^f ^jl* rvill beantife them with fahation: no'JV the Lord harh ^ '" • wrought fo towards us as to beautifie us with falvation, and indeed there is a great beautieupon the work of fal- vation that he hath wrought ; but this doth (I fay) dar- ken the Glory of Godj and ie takes away the beauty of the work of God in our falvation ; What, hath God done all this for us, that men might turn wanton and run wild into monfterous opinion., and blafphemies^ Oh I wototheethatthoufh^uldeilliveinfoch a genera- tion as this is, how unfit art thou to live in fuch a time as this is to darken the glory of fuch a glorious work as God hath wrought for us here in England ! Thirdly, By abufing our liberties from ouryoke?5you Deprives or do wrong otherjjWrong chofc who are wife, and holy, therso.'juft' and peaceable, and you make them to be denied that li- liberty. berty that otherwife they raight have. It is for y9ur fakes who 9^ _____ ^'^ ^^opio^ of Chap. 1 1. whoiir«iciW*nteflfcnd run fo wild in of.imon«, and in theloofnefjofyourlivef, that (I f^y) thcfe chat are c. cherwirc Aikxta, wife, and holy, 2nd peaceable, and that would make ufe of whac liberty Chrift would have given to his people, they muft be denied it for your fakes, it will be upon your account one day, whatever Which wil be denial they have ot that liberty that they would ufe in a charged on gracious and peaceable way for the honor of God (\ thfiocaaoners lay) you muftanfwer fork one day, for 'tis your wild- ^^^" nefsthatisthecaufeofit. 4 Yea Fourthly, This wildneff , and loofnefs, and abufc ;"^k'"1 <^^^^^^-^^^^ bondage, it will be the means to Pglin. bnng others to be under greater yokes again, it were =* jui< withGod(atleafl) chatitfhouldbcfo. T ■ A^ Yea, It might make any that have but any Civilitv, ^^^^\. "^'^^^l^^'^^ i"^^^'"^ ^o think chat they (hall do God gsinftlWv gooafervice in yoking thefe men in another way than • ever they were yok'd, (1 fay) it might make them to thinti that they do God good ftrvice when they fee the Name of God difnonored, and Religion fo abufed; I fay, by this means they may come to think if woujd'be agoodiervicetoGod to lay yokes upon (uch kind of n.cn aschefeare. If ever, initead of the great Itrings that havetiid yokes upon you, ycu fliculd h.ve lefier ftringf, ifyouftiould havethem multiplied co tie yokeg upon you, yet thank your aUts, you arc the caufe of Lam.M4. ir^ m Lament. I. 14. Iheyok^GfmytranfgrejJlon U bound hy fc^^j«i/; The Lord may julUy bind the yoke ot your tranlgrtflions upon you i Oh! that God would hurs- bleusfortheabufeofouriibertie of the freedom from our yokes. Oh let us take heed of this, and fay with our Luld m^e ^^^^^f' S""Iy tMsisnot the ufe that we (hould make of Khbmy. ^"'^dehveranct from our yokes J no, but rather this ufe, we will rather fo much the more willingly take the Exod.i2»2f. yokcofJefusChriiruponus: In£w^. 12.25. after the people of Ifrael were delivered from the yoke of Egyptian bondage. Ver4- ^^ Prffphefe ^/ H o s s A. ^y bondage, prcfently upon ic. Thou palt keep this fervice (^fpeakingof thepafleover that was to be kept upon their deliverance from ^gjpt) Iboitjhalt ketp tbU fervice. . The word that is there. Service, it is the fame that is urcdfom- n*^.57 times for their Service and Bondage under the Egyptians ; as if the Lord fhould fay, Ycu were once in Service in- deed, there was a Service that the Egyptians rcquir'd of you, a fervilc Service it was, and your necks were under illuftrated. it, now I'lc work thus miraculoufly to deliver you from that fervility that you were under, and now you fhall keep this.Service, Oh my fervice is a great deal better than the fervice under your Enemies. And indeed this (hould betheufe, we were flavestoour Adverfafies, 1st us be willing now, feeing we are free men, to be fer- vantsof JefusChrirt, and to take his yoke ; but the gro- wing wanton upon the taking off our yokcj is a great ag- gravation of Sin. _.^ But further, As it is a very great evil te grotv voanten Oppre'fe of when vpe are delivered from ouryokes^ fo certainly to opprefhne oihevs after another after tpe are delivered from opprejf on muji needs he ^deliverance great evil likemfe. In Deut. 28. 48. (but that belongs to fromoppref- the former Note that we fhould ferve God with the?°"> ^">'"§ ftrcngth that before was fpent in ferving our Enemies.) ^^^^ 28.4.8. Becaufe thou fervedfi not theLordrvith joy fulnejl and gUdnefUf hearty therefore fh alt thou ferve thine Enemies which the Lord pall fend againft thee^ in hunger andinthirjl, andinnaked- »e//, and in rvant of all things : and he jhall put ayokt of Iron upon thy nech^ until he have dejiroyed th^e. Butfurely,If thisbea mercy that we fiiould blefsGod for, That we are delivered from the yokes of men, and the abufe of it in our wantonnefs be great; Then this muft needs be greater. That we (hould fall upon laying yokes one upon another. If it be the mercy of God to • take off your yokes, we (hould feek to take off yokes from our Brethre , and to make their wales to be as ea- £e to them as pofTibly we can, not co feek waies to pinch Q_ their 98 An Exfofttion of Chap. 1 1. Confcience their confciences ; Confcience oppreflion ofalloppifli- oppreffion the ^^^ j^ ^^^ ^jjox^k. There was heretofore a generation of molt grievous ^^^ who audied what would pinch confcience moft, and chat that they found would molt pinch confcience, that they would urge to the uttermoft upon men ; this What Staves- was devilidi 5 I hope we have not many fo vile as thcfe men fliould ^gfe. But you ftiould confider what though fuch and ?m" ofin"" ^" ^^^^ opinions and waies will fcive my turn,wiil they not things be burdens to orhers? Objea, ^^eU, but though they be burdens ^ifthej he trmbs.why Jhould they not be urged ? Anfw^ j^^y^ Suppofe they be truths, yet except they be nc- Such Truths ^^ij. j^^. ^^^ ^^j, bg inftrumcntal in impofingthem iTeceffltT not upon them: Jfthcrebea neceflity then there's no plea, tobeimpofedbutfomemenare fo happy (if 1 may focalliO as that they have a lailcude in their judgemen'.s, that which Men of hti- ^^y fogver the time turn they can find out a diflin^ion tude in judg- ^^ y^, themfelves, that fo their fair mcl^fi^ould never come *"^'"* under ayoke. To it fals out that alwaics their judgments futes with the times. ^ I will not condemn thcfe men, for poflibly it may be God gives them to fee further than others do, but yet, bj thii they have eafe : but now were thefe men ingenuous, they (hould confider their brethren thus. I have a Lati- tude, and I could go along with the countenance of the .. . times as they were before, the former times, and now the trfuchZTd times are changed, I can go in thefe times too ; But fomc neceffaryat others whom I have reafon to Judge, as faithful, as this time. gracious as my fclf, they have no fuch latitude, ic tails cut unhappily for them, for in former times their judg- ments could not fufFer them to do what was cnjoyncd them, they were fain to fufferand to be deprived of e- ftatcs and livings and whatfoever they had ; well, now the times are changed, it falls out fo that their judgments cannot fute now neither with thefe times, and yet furely it is not through frowardnefs, nor through perverfnefs. Vcr.4- ^^« Trophepe (?/ H o 8 E A. ^p II 111 I t for takethefe men in all things elfe, I find chem as con- fcienciouSj as fpirkual as my Telf, Alas 1 mui} chey noiv fuffer, and dial lad to their afIli£tions ? (hall my hand be ufed to lay the yoke on chem & to prefs it hard ? God forbid^ rie rather itudy, though I will not bank any truth. Pie ftand to defend what ever 1 am peifwaded in my confciencc is a truth, yet I'lc ftudy what poflioly I can to eafe them, and to make their lives as comfortable to them as I can ; I know God hath given them ability and hearcs to do him fervice, ind it may be as much as I, Oh ! why (hould they be hindered and difcouraged in their work? Pie ftudy what latitude there may be for them : This were fomewhat like. Oh ! this were inge- nuity indeed, this would (avor of a good fpirit indeed. This would be a good teilimony of your thankfulne(s unto God for breaking ofFthe yokes that were upon you: My brethren when our yokes are taken awayjor lifted up we mud have regard to others as well as our felves, and not think or fay, let them bear, lee their necks bear; Oh noj what are our necks more than theirs ? If God pities his people and will lift up the yoke, let as do what we can to put under our hand although we bear fomewhat our felves. Some men they glory in impofing upon o- thers ; but it is the Glory ot God to take off the yoke from the jaws of others, and from their necks,that's his Glory ; 'cis not fuch a gloriou? thing to lay yokes upon others, but the glory is in lifting up the yoke from them. ChriftprofelTeshisyokei-eafie, his burden light; Oh! let not ours behard and heavy then. If Chrifts be ealie; andefpeciallyinthefedaiesof our Fading and Prayer, Oh ! let us be verie careful to lift up the yoke from our brethren as much as poflibly we can without fin, Ifa.')S. 103,5^8.6.9. 6. hnot this the Fajl (^UlthGod') that 1 hwe chofen^ To loofe the bonds of mckedneji^ to undo the heavy burdens , andio lettheoppreffedgojree^ and that je break every yoke? Is not this the fad that I have chofen, that ye break everie yoke CL* &c. 100 An Expojftion of Chap.H We fiiould make the lives ot Be- leevers eom- forrable. In what things WG fhould bear with our biethren. And why. tJfe.ToMa^ giftrates and Governors of families* &c. andmthe p. verfe, 7hen JI7 alt thou cjiU, and the Lord pall a?j fiver ^ 7hoMpah crjy andhejhaU fay, Here 1 am : If thou take fromibe midfi ef thee the jok^. Still mark how God urges this, when you come to faftj Is this the Fa(t that I require, 10 do thus and thus ;• no faith he, but to findo the burderij and to let the opprelTd go free, to breakj- Tjeryyoke'- and again, if you fhalldofo, 7hen fhalt thou call^ and the Lord fljall anfiver ; ihoufI:alt cry^ and he fJoall fay'^ Hire lam. God ftands much upon this in the daies of our falling, that ue lay no burdens and yokes apon our brethren; but that wedo pofTibJy what we can to take off yokes, that wc may be able to appeal to God, Lord, thou knoweft that I do what poffibly lean, and I pray that thou wouldeft dirtft me to do any thing to make the lives ofthofe that I beleeve to be faithful and con fcieaci- oas to be comfortable to them. This is not to let liberty to all liccntioufnefs and blaf- phemy whatfoever, but when I fee that fuch and fuch things are no other burthat may fland with Godliaefsj and godlie and peaceable men may have many doubts a- mong them, and efpecially feeing I hold this now of late, and did not fee it heretofore as now I do, I will do poffibly what I can with a good confcicnce that my bre- thren may enjoy thy Ordinances in what liberty thou wilt afford uncothem> this favours like the Spirit of a Chriftian indeed. And likewife you that are Governorsj feeing God ac- counts it his Glory to take off the yoke from his people. Oh! be you tender towards them that are under you; as Majeftratcfl, fo all Governors, Parents, and Brethren, and Neighbors, not ro lay too hcavie yokes upon Chil- dren and Servants -, Fathers provoke not your Children to wrath, and Mailers they (hould be gentle towards them that are under them, knowing rhey havealfo a Ma- fter, and therefore give them what libertie may be with- out iiUj even outward lib^rcie, not to keep them continu- ally Ver.4« theProphefie ^/Hosea. ioi ally at work, but fome times orrecreation, fome times Times of Re of refr«fliment, ic'$ true, your H<;ly.daie8 are taken a- cieacion ro be ken away, but furely there was no fuch way and mean? p'™^"ed to to bury them in Oblivion that ehey (hould never be , Yt\'^' thought of again, then to havelbme fet times for Ser- drown J'he vanrs, and Children to have their recrcdtion ; It were ihe memory of only way to keep the Sabbath pure, for if they have it ^^efuperftiti- not in the week day, they will have icon the Sabbath, *^"^Holydays. or oih€rwire they will keep up th k v/hich they were ^''^^ould Vi^onc to have in their former Holy diie>. The beaft fj.^^l ^^^ mull not aU aies De piowingjloaietimes the yoke mult be ot the S b- lifted up, and muft have fome refrefliing. It follows. batj;, I laid meat unto them. Expof Luther. 1 fo wrought for them y as they jl'-ould est their meat FA:iam eos eii" quietly'- as if he fhould fay, Yoa did not provide for requiete. your felvcs your meat> I prepared it for you, and came Luch. and laid it before you ; thus God laid meat before them when he rained Manna from Heaven ; when the Quails were he provided it. Whence obferve ; Merciej prepared^ and provided for ^ laid before «fef, are to he „, ^ prized : VVhen we come to have a mercy, I fay, that did * "^ * notcoft U8 much, when it is prepared and fee before ua^ thisis to be prized. How many of you have all yotir merciej prepared for ^^r rp , you ! When you go abroad about bufincfsjnow you take o j^,* ^ no care for provifion at home in your families, you do but rife and drefs you, and go abroad, it may be to a Ser- mon, or other company, and return home again ; you have your Tables fpread, and fiad full Difhes upon your Tables without any care of yours, it*« all prepared for yoa. Oh ! confider of the mercies of God towards you in this thing. Whenas many poor people they are fain before they can get bread,to be working hard to prepare food for their familieij their wives and children j but thc^ io2 An E^f Option of Chap, ii tQf d laleg meat before you. GocHs to be ackii^wledged In tbi«» '^na d n^ The propriety of the word is, I made it to defcend^ it ^fimdeteftm came down from Heavenjit was neither too high nor too lowj but It came jull to yoUj fitted for you i which tea- ches us thus much: Obf. 2 ^^* *^^ receiving ofourfood^ we muji look-up to Heaven^ we are more beholden to the Heavens than to the Earth for our bread ; God is to be acknowledged^in that he fatif- fies the poor with bread , yea, and that he fatisfies the rich with bread ; you that arethericheft of all^youare to fee how it comes from Heaven j I made it to defcend. I fay, our very food we (hould look from whence it doih defcendj it doth defcend from Heaven ; lift up thine eyes Co Heaven when as thou art eating mear, be not as the Swine under the Tree that looks downward to the Ac- horns, but never upwards towards the branches of the Tree from whence the Achorns fall ;" but look up to Heaven from whence thy meat and provifion did de- fcend. I took^rfftbeirjok^ej and llaid meat unto them, ObCt t ^ made their fervice eajre, and I made their provifion com for" table. It's quite othcrwife with many ridged and cruel Governors, they make the fervice of thofe that are under them hard, but their provifion to be very fcanr, quite tJie to Hai'd contrary. The fervice of Gods people iscafie, and their Msftsrs. provifion is bountiful : Now the fervice of your fervants is hard,and your provifion is very pcnuriou8,you would have your fervants to do your hard labor, and yet pro- vide little food for them 5 Oh this is a bafer cruelty than any, to put their fervants to hard labor, and yet not to provide comfortably for them for their food. But my brethren, the main thirg that I would note from hence, is ; Uf€: 2i ^ow great the Mercies of God is to us^wholiath eafed our yer.4» ^^^^ Prophejte of Hoi ^ A* 103 ouryoke thisdiy, and laid meat before U8 too i my bre- thren, who would have thought four years iince, that there {hould be CivilWars for almoft four years together in our Land? and fuch cruel bloudy Wars, and fj over- fprcading the Kingdom as they have, and that yet we fhould at this day have provifion fo plentiful as we have? Did nocallfay, evenat the firfl: year when ihe Wars be- gan. Surely things would be very Icarce t many began to lay in Corn and other provifion, and we had caule enough to have feared ic 4 bdc behold the bountiful nefs of the love of God! J that harheafed our yokes, and hacti laid meat before us, that the poor is fatisficd ii?ith bread, there is no complainingj in our ftreets ; we have ndt on- ly our bread, but our Tables fi'ld ; What diiference do you fee upon the Tables of men now from that they were in former times? If a ftranger fhould come into this Kingdomjhearing what mlferable Wars there hath been, as bloodyandcritel asin any Kingdom, and yet come to fee every mans Table fofiil'd, he could not but liand and wonder ; Certainly ftrangers think our condition co be far more fad in refpeft of provifion than it is 5 let's not be wanton with our plenty : we were wont to fay, ifwemJght have but B;read and Cheefeand the Gofpcl it were good cheer. Nowmy brethren wc have outward food, and the Bread of life too. What, Is this fweer, to be freed from outward bondage^and to have meat laid before us? how fweet is it then to be freed from fpiritual bondage, and to have the food of life laid before us ? yet this is our condition. Our bleding is fpecially in having our iftrttual yokes taken off from us, and having the Bread of Life laid before us in a more plentiful mcafure ^, mifery then ever we had ; Was there ever a time that this City ofo^n'^ipi*- fiadfomachmeat laid before it for the foul as at this day? ces,^ the mifsry of other parts of the Kingdoan h your mcrcie; mer^^. the Lord grant that you do not loath your Manna, and dcfpife it) God hath waies enough co cut you fhorc Ver, 104 An Exi'ofitien of Chap.il. Ve R. 5. He (hall not return into the Land of Egypt, but the AC- (yrian fiaU be bu King j because they refujedto re- turn. I. HefrjjIInot return. T O give you firft a fbort paraphrafe of the words, for there's no difficulty in them^and then theNotcs of Obfervation. It is, TheTextpa- Asifthe Prophet fhould fay : Howfoever he thinks raphrafed. to help himfelf with eafe, to fhelter himfelf there, yec he (hall not, but he (hall go into Captivity into Ajiyria^ for all means that have been ufed would not bring him to return. Sothen the Obfervations: OW.i. Firft, That which hardens mens hearts againjl threats in their f.n, iffomejhifts that they have in tkeif thoughts j let the worftcorae that can be, yet I have fuch a relief. Ure* My Brethren, it's a great mercy of God to take mens A great mar- fpjrits off from all their vain (hifts and hopeSjfo as to be cyto be tho- ^hrouphly convinced that there's no help in any thine, rowly taken ■- l -u jtti-l i- "'&' offfrom car- *" the creature, in Heaven and barth, but only in my nal props. turning to God, and calling my foul down before Mer- cy ; if that faves me not, I am undone for ever : when the heart comes to this, (I fay) God is in a gracious and merciful way working, I fee my fin, my affliftion that is upon me, and feel it, though my heart would be fliif- ting this way and that way, yet God hath convinc'd me, nothing can do me good^ but I am loft and undone, what ever courfe I take,except I return to Godjand hum- ble my foul before him, and feek his face, and obtain mercie from him. 2. Secondly, Hejhallnot return to Egypt. Ic wasaverieftrange perverfenefs to think of this (hifr, to go back to Eg}'f f> why was not Egjpt the place of his bondage^ Ver. 5. the Prophejte of Hose A. 105 bondage, and the Egyptians ftlll retained their cruelty, and yet they thought of this help that they would turn to Egyp' rather than to God. From whence the ObfervationJiSj A ^om heart cares Obf, 2. not rvhitber it goes, rather than it mil return to God. As the Prodigal will rather go to the Swine to (eed upon husks, than to his father J like fome Oout children, they care not what miferies they fuffcr rather than they will come and humble themfclves to their parents. They will hang themfelves, and drown thcmfelvesjand feek their fortune (as they ufeto fay) rather than be perfwaded to come in andfubmic themfelves; No, never as long as they live, though they die, yet they will not , and thus their hearts are ftout, and while they think they are ftouc a- gainft their parents they are ftoutagainft God too, yet God hath waies to bring mens ftout hearts to yecld. Thirdly, A jiubbom heart though Godbe in any way of qi p . mercy y Godcallingthem to wa'ies of mercy ^ yet if any thing crojjes them they will foolijhly and de^erately veijh thtir return to their former condition of misery. If you make any thing that God doth, an argument to a ftubborn heart for du- ty, if it pleafes him not, he will rejeft all that's done for him and fay, he had rather be as he was before, let me go into ^gyp again ; ftubborn hearts if they meet with any crofs in their way, this is their unthankfulnefs, that becaufe they are vext and croft in fome one thing they will (I fay) foolilhly and defperately wifti that they were in the the condition that heretofore they have been in. - "' ''■' Oh! thusitis withmany of us, howfoolifhly,'hbwure for wickedly have we thought andfaidit was better vi'ith. England, us heretofore then now, let us return to our former con- dicion! This is thy folly and thy defperatwickcdnefs; But faith the text, He'Jhallnot return:, though he thinks ^ of returning; as if the holy Ghoft (hould fay, do not pleafeyourfelvestothinkitia but to return to Eg^p, R you io6 An Expojition of Chap, ii you cannot be worfe than now you are^ for God hath worfer thkigs for you. And my brethren, this i? our cafe this day, let not u? think of recurningjto our former condicien, certainly ifvveftiouldtakefuch a courfe to rerurn to our former condicion, we ftioald be far worfe than we were before, our danger would bs far greater ; this \i certain, to the EngUndscon- y|g^ of any men that have their eyes open, that our con- b^^f^r worfe ^^^'^^ ^''^ England mud either be far better than ic wa8,or iAtt^hmkof ' f*f worfe than it was: There's miny fay. Oh 1 we returning. were thus and thus in former times, and if we were but a» we were, we (hould do well enough ^ Oh! let's not think of that, we murt certainly eithe: be far better, or farworfethan we wcrcj for if we think of returning ic will no: be to Egvpt 3 buc to Affyriay which will be worfe. Obf. 4. The Fourth Note is this, Cod kno-vs how to croj? voicked me?ieftheirrvillf, to JpoH them of their plots j, they pleafe themfelv«s with this^ and the other thing, they will do thus and thus, if they be put co this fhifc then they hava a fecond, and a third, yea, but there's a God in Heaven that hath determined otherwife. Never were wicked men more croft in their plots than they are at this day i They have faid, that rhey would do thus and thus, but God hath faid they fhould not, and they hav«,not done it. Now God in hisi^/e*'9' croflcshis people of their wills that are f« upon fin •, but when the wicked are croft up» on their fin, it is, bccaufe God hath other waies to bring about greater evils to them. To bring them to Ajfyrta. Well then, whatfoever any mans thoughts anddefires are, the Lord deliver usfrom turning into Egupt agaln> And likewife the Lord ^Tj^xiKihtAjfyrian may notbeoujc King, It follows. Tlbt Vcr.5 • ^^•'^ Vrofkefte was ne threat ^ho the A[- ned to be their King ^ You ibaii find that he was one ofj};;a« was. a cruel ilout heart} an hard heart, and a proud hearty the A{\ynans were fo j They were a generation ot men ot cruel, proud, itoutj hard-hearted men. i/^. lo. 5. O/7 li^'io.f^T* A^yrianl the rod of mwe anger, faith God, and in the 7. *"* verfe, It is in hif heart to dejtroj, faith God, of the King of Affyria : and in thci 2. verle, IVhen the Lord hathferjorraed hn rvhol woikjipon Jlhunt Zion^ andQU Jernfakm j / veill -pw fiijJy the fruit of the front heart oj the King of AflTyria, and the glory of hii high looks. Oh ! 'tis a foie evil to be put un- der the rage of a proud and a Itout hearted manj who will fet his heart againit God himlclf, who though God A Charaaer fights againft him, yet will ftand it out, though his dc- °^J^^^ °"^ fign is croft yet he will not come in, he will not give glo- ry to God though his will coft hirathe blood ot many thoufands, yet he goes defperatly on, he regards more hit own will and lufts than the blood or lives of milli- ons. For people to have fuch a ftout heart, armed with power, railed with pride, enraged with cruelty to reign ever them, how fad and dreadful condition are ihofe in ? This is that the Lord threatens here j and why 1 Bccaufe they refufed to return. Ibefeech you obferve this; faith he, Ihey fl^all not re- turn to Egypt, hut the King of Aflyria (hall reign over them ; becaufe they refufed to return. From whence the Obferva- tionischis. Iftve rviU not do Gods vnUj GodwiU crtfr m of our own. Obf. i. They would have their will, they would return, but they (hall not faith God, for they will no: return to me, therefore they (hall not return whither they will them- felves. God can crofs us in our own wills at every turn. R 2 Foolife io8 An Expoftion of Chap. 1 1. Foolifti men who will prefutne to crofg God in his will, when God hath them at fuch infinite advantages to crofs them every way in every thing ! If you crofs God in that he delights in, you may expeft God will crofs you in that you mot} delight in. Ufe. Oh ! when you are croft in your minds in any thing t hat you have fet your thoughts and heart moft upon, refltft upon your own hearts and chink thus; Have not I croft God in his mind, in that which God hath fct his ^^3y^fj^Q_ heart and mind upon ? It'sa good way, my Brethren, Jy revenge. Obf.2. Obf.5. Ure> to the convi^ed. to take a holy revenge upon our felve?, if we cannot gee our hearts to work for God a? they oitgbti not to fuffer them to work for our fcl ves as they rvoidd. Again, For they vcouldnot return^ faith God. God is notfo much dijp/eafedat our fms^ ai at our not refwr" nhg. He doth not fay, that the Affyrian fhouldruleo- ver them becaufe they had finned, but becaufe they rc- fufcd to return. It is /£jo much that thou haft ijnncdjbut as foon as ever thou haft finned k concerns thee to think of returning, God expels prefently as foon asever the fin is taken notice of, that thou (houldcft begin to return, ic is dangerous to continue in fin in the leaft ; this ag- gravates thy fin dreadfully, and endangers thy fealing up to wrath evcrlafting. And then Thirdly, He refufes to return ^afur aU means U' fed J after all mercies tendered^ after all callings after thee, yet to fandout^ this Uyet worfe- Not to return is evil, but to re- f»/e to return notwithftanding means ufed, mercies ten- dered. Oh this is fearful indeed ! Oh .' lay this to heart thou convifted finner, what of- fers of mercie hath God made to thee? what calling un- to mercie haft thou heard, outward calls, inward calls of the the Spirit of God. Oh / how hath God called af- ter thee. Return, return thou Shulamite • Returnjrcturn, return thou wretched wilful finner. Oh come in and re- turn:, what means of A nd then the laft Note 18 : 1-3:^Q Ihey refufe to return'^ The word that is tranflared^ they 't"fa1rd^ *'^f«/e^3 may iignifie they /corwei^. What, talk co him ot ^mt,p'Ju * returningj tell him of hislmagainftGod, the greatncfs of his im 3 and the greatnefs of the danger j and the threatnings of Godagainft bis lin, he delpifes allthefe thingSi thefe are poor things to Tcare children witbalj Tell him of the mercies of God in pardoning his lin, he flights all j this humiliation now tor iin, this breaking oft of finful courfesj they deride the motions of themj they fcorn to return. 'Oblt4. Scornful f^irits vphen they are called upon in the borvels of mercy to retttrnfrom their evil r»aiesjhey do not only deny retur- ningjntt they fcorn andjHght rvhat is faid to them. VVeljknoW there are iome who admire at Gods mercies, calling of them to return, who admire at mercy tendred to them, and prize it more than all things in the world, they turn unto the Lord with all their i'ouls, nothing in all the world can flop them, they blefs God that ever their ears heard the call of God, calling them to return, and they would not for ten [houfand thoufand worlds but they had heard Gods call, and felt the Spirit of God working their hearts to him to return , howfoever thou doft fcorn and contemn it. Thus much for the y^ Verfc. It follows} Ve R. 5. Ver.6. the Frophefie ordpall abide on his Cities^ &c. THey relied upon their Cities and therefore refufed Expol.r* to return ; but (aiih the Lord here, T/?e Srvord JI?aU c^epit wig, ^ abide on his Cities ; Tha old Latin hath it, The Swvrdhath Hierom. of l/egun : and Hierom in his Tranilation takes it Co. '^, ^H i^ Hi- if we (hoald take it thua, we might have a hint of a ^ ' • very profitable msditation. /;'/ time for a people to returny when God doth but whet his ^hl. i. Sivjrd, or drarp out h'^ Srpord-^ In Jer. 18.7, 8. At what Jer.j8«7 8. infiant I JhaU jpeal^ concerning a Nation^ and concerning a Kingdom^ tophickjtp^ andtopnU dorvn^ andto dejlrij it \ if that Nation ag^^inji whom I have pronounced^ tur7i from their evily 1 PciU repent of the evil I thought to dj unto them. Oh ! £n<»Iand. happiehad it been for us,if when the Sword begun with us we had turned from our evil. But we muft rather take it as it is in our Books, and To p ^ the words are more proper, fofj 7he Srpordfiall abide on P • • their Cities. As for the evil of the Swordj that I have already ope- ned in the latter end of the former Chapter. But that which I here would notCj is ; The abiding of the Sword upon their Cities; From whence obferve; That the ahi- Obf,2. ding of the Stvordit U afore Judgment . So it was here, foe afterwards in the reign of Hojhea then was this Prophefie fulfilled, when Samarii wasbefieged for three years to- gether. When God threatens fearfuUyjhe threatens the abiding of the Sword 3 when he doth not only threaten the Sword, but Bathing his Sword, and being filled with blood, and made fat with fjtnefs, and devour, and fhall be made Satiate^ and made I>r»«i^with blood. All thefe expreffions we have in Scripture, thefe fix cxprefllons, in two Scriptures you have them all. Ifa. 34, 5.6. and ira,^4.>'. 6. then Jtr. 46. 10. Oh .' this is a dreadful thing, for the Jer.46. ic. Sword 112 An Expjttion of Chap. 1 1. Sword to cibide. Ic hach abode long upon Germany^ the Lord hath been angry with them for ajmoil this thirty years ; we think three or four years long for the abiding of the Sword. Ufe. Againft But if it be fuch a fearful jndgment for the Sword to die War!'' ^^ ^^^^'^' \ ^^^ ^^^^ ^" ^^^^ ^^^^ ^"^ to prolong the abiding of the Sword upon a people, and that tor their own ad- vantage^ Oh! thatisacurfedthing, thefe men live up- on blood, every draught they drink they drink bJood, that have endeavored (he prolonging of the Sword upon this Kingdom for their private advantages. The War ta- My Brethren, we havecaufeto blefs God, that God great hath raifed up inftrumcnts for us, who have hazarded ^ ' the fliortening ot their own lives for the (honcning of The New- the War, whohavedone their work of late this year, as ^^'^^^ JZ *^^^^y ^^"^^ ^^ ^y ^^'^ g*"^^^ ' tJ^erc U a froward and envi- i64c i646» °"' Generation of men that will fay of fome kind of men ^^' ^ becaufethey differ from them in fome thingf,they would be glad that ihefe troubles might continue becaufe they might have the more libertie. But we fee that men^ though of different judgments, they do not take a courfe to have the trouble continue, you fee how they ha2ird themfeives to make all the haft poflibly they can, and that to admiration, and doing things in the winter fea- fon, ihatisnotordinarilie heard of among other Nati- ^b/^^"g^°^' ens, and all this, that the Sword may not abide upon ften peace ^^^^^ ^^"n^ry^ but that peace may be hafiened, fothat ^ * ihcbltifingof Godbeuponfuch. Obf. 3. Again further, 7he Sword Jh all abide as long as God will have it:, he that is the Lord of Hofts, he gives the Commiflion to the Sword, and till he calls for his Cora- miflion back again, the Sword it (hall goon: We may think the wars may be at an end, Oh / Uz us look to ic Ufe for E«g/. that we make up our peace with God, and then we may hope it, but otherwaies the Lord may caufe a Serpent to come out of the Cockatrice Eg, the Lord may kindle fires otherwife Ver.6. the Prophefe of Hose A. 113 othcrwife than we can imagia 5 therefore fauh God, 7he Sppord jhall abide. It may be they thoight, thac indeed if the enemy come he will not ftay long : Oh ! but he Ihali abide. J verily perfwade my (d\^ that there were many, yea, and the wireftin this Kingdomjthat did perfwade them- How men felvesatthe begining of the takingupof the Swordjthat were decei- it would fcarce have held twelve months tugetherj ic was vedatche be- impotTible to have forefeen the abiding of the Sword (o gi"i"Sol: this long upon U8 as it hath. Yea, but if God gives Coramif- ^^'^* fion it muil: abide : There's a notable text for that Inje'r. jg^. . ^ 47. 65 7. thou Stvord of the Lord^ How long mil it be ere thou be quiet ? put up thy felfinto thy fcabbard, refl and be jiill. Mark the anlwer there : How can it be qmet^ feeing the Lord hath given it a charge ? It muft go on 3 it muft a- bide^ feeijigthe Lord hath given it charge. And then, Ihe Srvordpall abide on hU Cities,'] Obf, It Pi a fad thing for the Sword to be in the Fieldj but for the A fad thing Sivordto be in the Cities it is fadder ; for in the Cities there ^"or the fword is the ftrength of the Kingdom : when the Sword comes ^° ^ ^" ^ ^^' into the Cities, Oh! the fearful fights of houfes fired, ^* offtrejcts running with blood, the hideous noife of Ihrce- king and cryings out ofwomcn and children: I remem- ber J#^^ in his ftory of the Jcwilh Wars, reports of iMi,^^,ji, Jerufalem when the Komans came agamlt ic and took it, j^^^,-^ /,^ ^^ that the narrow ftreets of the City o{ Jerufalem was fo fil- cap,/.' led with dead bodies, chat there was no palTage, and he faiih. That the ftreets ran with the blood of men, and there were many things Jet on fire, that were quenched with the blood of men and women that ran in the flreecs, fo dreadful was the Sword there ; and the number of chofe that were {lain, & died in that time that the fword was rtretch'd out againft that one City, he faith was, E- leven hundred choufand, becaufe it was that time that iioopoo. the people came up to the Pafleover, and then tic faith (^^^Q^^^Vf it was that they were furrounded. Oh 1 for the Sword ^^^iq^ S to 114 -^w Expoftion of Chap. 1 1 to come to populous Cities is very dreadful. Themercyof And ihedreadfuller ic is, the greater is the mercie of dofill v''''' ^^^ '° ourCttie, the Lord hath wholly delivered ic War ^'^^^ from the Sword that it hath not come at all upon it; If the Sword (boulJ have come to this City, Oh I it would The Butt; the ^^^^ raged indeed : for this wis the B;<^of the malice of enemy aimed ^'^^ AdverfarieSj their furie it was referved for this City, ac. Ob/ but the Lord hath prorcfted it, it hath been the Ci- 5ieofthe Lord oFHcfl^, the Lord hath commanded that Ifa. ^7. 35, no Arm;? fhould meddle wi;h it for hurt : Ifj. 37. 33, 34. 34'3)» 3^. IwiU defend this Cuy (CAhhGod) and I mil fave it/or mine orvn faks. Yea, it is for Gods own fake indeed that he hath faid to the Sword, Go through the Land ; and indeed quite through the Land except liiis City, and a Ezek, 14. 17, ig^y Counties about it : as in Ezeki H- ^7- ^^ if Ihringa Sviord upon that Lan^^ atidfjy, Sacord:^go throttgh the Land^ Ter ->< If' ^'^' The Sword hath even devoured from one end of the Land CO another, Jer. 25. 15. And yet this Citie prefcrved, Oh 'not only preferved, but made a refuge Not only /?)-<:- and a fuccour for all the godly partie flying from the jertedy buz ^^^^ of the Sword, great is the Lord, and greatly to be oHi^fulUov^ praifed in this City preferved by the Lord, Except it had the kingdom, been preferved .by the Lord, the Watch- men certainly had watch'd in vain, ItfoMows. Andjfyall coufume hU branches ^ and devour them, Expof. The Branches] that if. The Towns and Villages about the City , for the Cities in a Kingdom are like the Root, or the Bodie of a Tree, and the Villages or the Towns are as the Branches of the Tree; and here's threatncd both Citie and Branches. And this Citie hath been as a great Body of a Tree that hath fent out juice, and fap, and foccor to all the Towns and Villages in the Kingdom. When the Sword is upon the Citie there is licde hope that the Villages ib*\\ efcspe, Ija* Ver.6. the Prophejie ^/Hosea. 115 1/4.14.31. How^O gate-. Cry City ^ thou tvholTakjima Ifa. 14.31. art dijjolved. When the City cries5thcn whol Palcjiir/a is diflTolved -, no mervail then though there hath been fuch This the cauC plotnng in this City, by making diviiiansj bcfides other ^^l^^"^''\ treacherous and villanous waiesj to fpoil this City, to^-J^J^j^j^^^" bring the Sword upon it. What laboring hath there been CO betray us, one plot upon another, afloon as one is broke prefcntly another, and all againft this Citie ? Oh ! what a pleafant fight would it have been to our Adver- farics to havefeen this City in confulion, 8c wallowing in ks own blood ! But the more there is depending upon thi Citie, the more careful (hould all that love peacc<^ and the welfare of the Kingdom, labor for the good of paS^^ueht thi. Citiej everie one Ihould labor for the peace oi it, that to labor the ic may be a Citie compared with unitie within its felf, the good of that all that are godly and faithful may joyn in onc,that i-""^^"* every one may bear the infirmities of his Brother, that there may be no grating upon one anothers Spirits, no exafperationjuo ttirrings up violence one againft another efpcdallyagainrtthofethat are gracious and peaceable.' The more plotting, and falfnefs, and treacherie there is againft this Citie, the more (hould we be faithful and la- By prayeratid bor for the good of it, yea, and the more (hould we ^Ugooden- cncreafe our prayers for it. You have a notable Scrip- '^^^^°"* turein P/j/. 55* 9- I havefeen violence and fir if e in the City, Pfal.5;^9. 17 day and uigh they go aboMt it upon the nails thereof, mifchief ^^P^^ined. alfoandforrew arein midfiofit. What then? in the 17, ver fe. Evening, and morning, and at noon mil I pray and cry aloud, and he jhall hear my voice. What faith the Pfalmift? I have ifeeh violence and ftrifc in the Cicie, yea, and de- ceit and guile do not depart from their ftreets. What fliall I do then ? Evening, and morning, and at noon mil I pray- W^e complain of contentions and divifions, and ftrifes in the Citie, and that there are fo many plots and treacheries againft the Citiej Oh .' let not us only talk of ihefe ihings, but encreafe our prayers in the frequencies S 2 and ii6 An Expojition of Chap. 1 1. and fervency of themj Oh! let there be no family, but lee there be praying to God in the family. Evening and Morning at lealt ; and if you piayed twice aday before, then thrice a day now, becaufe of the ftrifc in the City, and the treachery and deceipt that is here, and the Lord wil hear our voice ; and he concludes the Pfalm thus, Bloody and deceitful menjhall mi live out half their dai's ', but I mil tmji in the Lord. Let them be never To bloody minded, and defireto imbrue the City in blood, yet Cdhh the text, Ihe hloudy and deceiptful man fl?aH not 'live oiit half his diies : hut 1 m^ truji in the Lord. 'Bicanje af their own Counfels. The Evil, Folly and Danger of men^own Counfelsj wehavc fpokento, in the lo^h Chapter, 6^^ Verfc, 7% (ball he apjamed of their orvn Counfds. Now only a word of that,in reference unto the abiding of the Sword upon them. ,. , The Sword hath abode upon u« divers years ; the wi- feft amongft us did not think the Sword would have con- tinued fo long as it hath don ; And yet who can tel when there will be an end of thefc things ? Among other evils, certainly this evil oUnr own Com- Our own ftU h a great evil, that hath made the Sword to abide Coiinfels a upon u^; Every man follows his own Counfel, one man can^ofEw^. fj^ j^j^ friend, and another for his friend : Mens own land: laftmg ^^^^^j^fgi both in Parliament, in City, in the Army, in ^^'* the Country ,throughout the Kingdom hath been a great caufe of the abiding of theSword fo long a umc upon us. their oronCounfels. F^„,i The old Latin hath it, SbaU eat up, or de?roy their heads, ci&V. thofe men that had /.../. amongfi them, ^^^^^^^"1^ t^ m«w.Vul^. bcthewifeft, the chief Heads that were the wifcft and moft full of Counfel, they were the caufe of the con- tinuance of this evil upon them. So mmanus hath i^ Ver .6. the Prophefie ofUoSEA. 117 Iheif Coitnfellors. And Co Vatahlus. Becaufe of thofe that pus :hem upon thofeCounfels were the caufcofthe abi- ding of the Sword, in Eztk^ 11. 2. JaaZysmah^^n'^ Fell- t'ub) Thefe are men that give evil Counfeh in the City-, God hath an eye upon themj upon fuch as give evil Counfel in the City, asthemen that are caufes of the £v;I that ii upon the City : There is nothing moreureful in trou- blefom times, than Counfel, iffet aright; and nothing more dangerouantroublefora times, than Counfel, if it b,2 wrong. The Lord deliver us, bo.h Parlian eitjArmy , CiC'/ and Kingdom from their own Counfeh; This wil ever be, men will ever follow their own Counfels, till they be cakcn off from their own defigns, their own ends, til! they can truftGod with his work, and be willing to befwallowedup in the Publick. Squint-eyed, aud fel- vifti Counfel will deftroy us, if God be not infinitiy mer- ciful untous5yea,and it maybe there are fome that have good aims for God, and yet in their Counsels they may be led abde by carnal principles : As for inftance, only in this own thing .• Tbjt there is no fnch way [or thefurthe- ranee of the Kingdom cfCbriji^ but by the corejfondancj oj it with the Kingdoms of the warld. Cercainly this Counfel is very dangerous in fuch times as thefe are, this principle upon which many that have good intentions do go,i:hey defire the furtherance of the Kingdom of Chrilljthey can appeal to God of the fincsricy of their hearts, and their hearts are fincere in their defires of the furtherance of the Kingdom of Chrift, and they think this principle is a very good one. That the be(\ way to further ic is, to do that (hat may ftand with peace in a way of coref pond ^n- cy w^^ the Kingdoms of the v/orldjit wil be the beft way lofetitup, and if they did not think that were the beft way to fer up the Kingdom ofChrift they would not do it. But certainly they arc miftaken in their Counfels here ; For as the Kingdom ofChrift is not of this world, fo the way of the promoLii^ of the Kingdom ofChrift is Procter confdia eorum. Pagn. Ezek,ii.2, WhenPariia- nientjArmy, Cicvj and Kingdom wil give o\ er their ov?n Counfels. Good incen- tions may be leduced. A falle religi- ous and State piinciple. il8 An Expofitim of Chap.H it 18 not by endeavoring the corrcfpondencie of ic with Cods waies this world j God hath laid the great work of mans fal- notoiirvvaies vation, thcgrcatett work that concerns the gloric of his Name, in that which is/Wi/?^«e///(J men, and almoft all the great works of Godjefpecially thofe that have a more immediate fubfervencie unto the Kingdom of his Son^he brings thofe works about, not by manscounfcl, but by waies and means ihatfeems folly tothecounfelsofwife menj of men carnally wife. But we come now unto the Seventh Verfc. V E R. 7. jyj 'people art bent to back^fid'mg^ &c. Expof. T"^ "^^y befom^timcs they begin to reform, but they JL are quickly off again, for there is a principle of A- pollafie in iherajT^y are bent to bach^j^iding-^ If they do a- ny thing in the way of Reformatioujit is upon feme ex- ternal motivejbut their hearts are another way^Thcy are like a bough of a Tree that is bent contrary to the Na- ture of it, by an external force, it may be for the prefent y eelds fuch a wayjbut there's an inclination, a propenfi- on in theBoLfgh to go another way,the way that its own nature carries it unto. Thus it was often with Ifrael, upon fome extraordinary work of God they would do fuch and fuch things, but they were as a deceitful bow that foon Oarts back. My brethren, let us fearch our hearts ; there was a ^^p^K?"!" great forwardnefs of Reformation in the beginning of Engrand^ ^^'^^ Parliament, then how didnenftir^ the Spirits of men did feem to be then of another way than now they Whv forr.e ^""^ ^^ ^^» " appears that in many of them it was only weie foior- a fpiiitagainft thofethatbad oppreflcd them, and a tri- waidatvl^e umphing and rejoycing in having their wills upon begining of ihem, aijd in the novelty of change of thing?, but their this Retor- j^egrtj remain as carnaKdr olTie, & vain as everjand ihere- mation. - j^^.^ Ver.j. ^^e Prophefe of II o^.E A. 119 ^jre when mens wills were 3 lictle fatisfieJa and they (aw that the godly people of the Land began to rcjoyce, ho- Why they ping that now there fhould be a greater freedom for, and "^'^f^'^'^" ^' countenance of the Religious party than ever, and fin* ^^^"' ding that there were fomc difficulties in the work of R.e- formation, and that thereby their lufts (hould be curbed, chcy (hould not have that licentioufnefs in their finful waies as before, upon this their hearts are bent to back- fliding, that i-3 they fall off from the godly people oftbe Land, thatthey fcrmerlyclofcd with, and fcem'd much torejoycein, now their hearts are again'l: them a$ much as ever they were with them, yea, their hearts do vex, and fret ac any Liberties they may poflibly enjoy, or ac any work of Reformation that is begun. Thus it is in ihepublick, mens hearts are bent to backfliding. And privately for the particular, mens hearts are ^' Private & bent to backfliding from the waies ofgodlinefi that they So^ns^'^ began to prof efs, as thus. Many yong one, and others, who have had workings on their hearts, and have made \^hy ^^^^^ great proftflion of Religion, yet not having their hearts ftarcback^ changed, Firft, Qodswaieshavc been unfutable to them, and !• therefore have been hard and tedious to them. Secondly^ Other things they have had a greater mind 2 to, only they have been kept fromthcra by the llrength ofconviftlon and external motives. But upon that they have grown wearie of the waies of 3 God, that's a third degree, weary of them. Yea, Fourthly, They have watched all advantages 4 how they might get off from what they have made pro- feffion of, Yea,Fifthly, They have been forry that they have en- j gaged themfelycs fo much as they did. Yea, Sixthly, Any Obje^kions againft fuch waieSjthey €. greedily imbrace, and diligently improve. Yea, Seventhly, They are very ready to take any of- 7 fence. Yea, t2o ^^ Exppion of Chap, ii *i. yea.Eighdy, They watch for offences. p. And Ninthly, Any Opinion that will give them a li- berty from that ilraitnefs they made profeflion of before, they are willing to imbrace and entertain 5 if there be any praftice that may give them any more liberty, they fall prefently to it, and foihey come to backilide. Now their aftural backfiidings are but a fruit of the bent of their fpiritsjtheirfpirirs were bent ro backfliding before, and what they do now is but a fruit of the inward bene , J ot iheir fpirits. Let luch know, that if they have no Admonition , / V . r ji- r »u • : ji- r toruch, '^"^ *^* ^"^ waies or godlinel?, the waie« otgodlmefg have no need of ihcm ; the waies of godJinefs (hall be juftificd and honored, when they llial pcrilh and be (wept ofias filth and dung from the face ohhe earth. I'le leave only that Scripture with thcmjinHeZ'. 10.38; If any man draw baih^i my Sculf.'atl have no pleafare in him, C^''fc5^^n But 1 find thereadirgofthele words [bentfeback^-fi- \f\'2'y^Q7. ding] very various, and indeed the Hebrew doih feem to ^HhFflrm. countenance divers readings ; and Calvin he doth reade It, and P^jre?^, and others of our lacer Writers, Sufnnfi funt) they are as men in fufpence, hanging as it were in i'ufpencc ; for fo the word tranflated ^Bent'] it is a word that i7gnifie8 zfropnjion to a thing; and they turn it, Mwihat areinJHJpence', Siiid (oihe SepiuagintsttanUdti' %vt)i(^i(Aii!^vsi. on^ Ibty are a people infujpetjce : and ic is very proper to '?^< the Hebrew word hereto tranflaieit thus, 7hey are a peo- pkinfujj'ime. Now then. If theiranflationofiheword bt thuiij which is for ought I know as futable, or rather wore thin the other^ why then there are thefe two things indiJJy In it. Fhftj y% ^^^ tftfnj}ince \ that is, They being in flraits kliPWnOKwH^fctoao, Ifind in Vent. 28. 66. [7hy life p^aU hatigin dmhibff^rtiim.'] The fame trord that here \$ trsftflrjted ( Bt7.r j 51 'n there [Banging in doubt'] and that makciiiic the tather think that this Interpretation may fet out the mind of the holy Ghoft in thi« Scripture ; fo then tl Ver» 7. the Trofhefie of Hose a, 121 then the meaning inuft be this. They fee theinicivcs m a fad condition that they In.fufpence know not which way to turn themfelvo, they fee their here whac. plots lake not, their ddigna prolper not^ they iee God h cut againft themj tiiey would Uia iral upon new plot?, hvx th£> Tee as great an unlikelihood to profperin their ne ,7 plocsj as in the tormcr, what the llfue of them may bethey know notj thus they are in (ulpencej and in doubt noc knowing which way to turn themlclves. AndbieilcilbeGod that hath put our adveriaries in /Jpplicat. to fuipencc, and doubt : This is a judgment ot God upon England. men who cannot truft God in bis right and holy wayes, they mult have waies of their own, ihey tollow their owncounlels. and thefecounfelsot their own ini'nares them, and brings them into molt miferable itraigbts that they know not how to extricate tiiemfelves. God makes the waks of the righteous plain to them. But the counfels ofmvis hearts brings them into jiraights. They thougnc to deal morewifciy tor thcmieivesjbut the truth isjthtir coenCels in which their wildom was much applauded, brings them into molt miferable Itraights and excremitieSa that they know not what to do. And then Secondly, Luther hath a very good interpre- tation of this, he reads the wordjs thus : My people doth Popuhis mem doubt whether thy would turn to me or no ; thus he reads ir, dubttat aiivelit and intcrperets it thus, They fee they profit not in their ^^^'f^ ^^ /^« w^y, their Conl'ciencei mifgive them, they have foms ^"^^* thoughts of returning to me, fomecimes they are per- fwaded it's beft for them to return, but the corruption of their own hearts ftirs up Temptations, Temptations prefentthemfelvestothem, fo they are off and on, they knov/notwhatrodo, they give piany onfets, but they came not off freely, my people do doubt and hangin ^yi'«''^»'«^ fufpence and do not come off freely to my way. 3^^ J^ '^^^- And this is according to tbe'^ Chalds '^ araphrafe^ ihty ^^^^^^^^ have plots, thus they do dbubt to Convert themfelves to chald. Para- T myplirafe. * 2^ ^» Expoftfjm of Chap. 1 1 my Law. There are rowlings of their thoughw, this . wiy, and that way, but they are in doubt and come not to a tull refclution. ObU Now my Brethren, Uii U a great evil, for men tofirive -XL a-, rviththiir mifcivices. When their confciences puts them iconSl "P^J^^h^^^^^" °f God, they think, There i, good in t^^S. ^^^' ^^'^!^ '^'J ^^^"J^ thac God h not we]] pllfed i„ tne waies tnat they are in, they think it might be very well 1^ they did refonn their way; yea, butrhenonthe other hJe, there comes in temptations, I but there are ijch difficulties in the way, I fliall difcountenancefuch and iuch great ones, I ftiail have oppohtion by fuch and fuch, in that they will be difpleafed, I Ihili hazard my fell-, and the like, 1 muO deny my fe!f in many thin^t I raullgoagainathehairinthefeandthere thing.-, I muft crofs ray he^rcin fuch things that my heart is ftron^Iy bent upon, why may I not do well enough in fomeo- ther way without fo much trouble to my felf ? And thus their hearts reafon within them, and yet again at other times they have fcrious thoughts begin to work, and their confcience? begin to ftir again, but have not I to deal with a holy and glorious God ? how if things (liall prove oiherwife than they are apprehended by me ? what good will it do to me to cozen my own foul > were it not better for me ro return? [Oh! that I could but tel how to fpeak this day to fuch as are perhaps yec in fufpence it may be there are fome here this day that are in fufpence in their own thoughts, they cannot be quiet in that way that now they are in, when they awake in the night fea- (on their confciences trouble them, and yer when they come abroad among company then that carrier them a- way agam, and thus their lives do as it were hang in fu- fpence, and are vext and troubled in their own t hought5, not knowing what to do; Oh / that I could (I Yay ) fpeak to thefe hearts this day, thatlcould but tell how toprefentfome determining thoughts to fuch as thcfe that Ver.7' ^'•'^ Prophejie of Ho SE A, ^ ^3 that are in this fufpence: I'ie but in a few words prelent fourorfiveMedications tofuch that may help them to determine, to come to a determination 5 for the trutn is. This 18 the cauleaimoii of all the wickednelg of fuch as Sufpencc a live under the means, that haveenlightned confciences, caulot much They do not come to a full determination : Ifthoubeelt in fufpenccj let mecaftinto the fcalethefe thoughts. conUderaiiom P'irlt, Thcfe liirrings that are now upon thee, that sending to put thee thus to oppole the waies of fin, and to bring fettle tiie un- thee fo far as to be in fufpence, know, they are the work reiolved a- of the holy Ghoft in thee, take heed of llnning againft ihe bo^^e ivam holy Ghofti I do not fay, that all going again It fuch ftir- * rings and workings iS;T/?e_/?»j that uT^pardonabkHn -, but this I fay, the finning agor tbe other wayj yet to take the fafrfi way is the ^e/r way, and that thou art upon the fafeft way, it's enough to countervail what tver trou- ble thou meeteft withal ^ Though it (hould not be abfo- hitely necefTary that thou (houldeft take (uch a courfe in fuch a particular, yet if thy confcience doth bat diftate to thee, that this way is fafcr than the other ; it's the belt way to go the fa kft Way. And the Fourth Meditation is this, 7hat there ii more evil in the leaj}jin.jhan there can he good in n>hatfoever all the Creatures inthe ivorld can tender to thee. Ptefolve upon t his : this is a certain princ'ple thit cannot be denisd : There 3^ more evil in the leaft (in, than there can btgood in all thit all the Creatures in the world can tender o thee. And then Fifchly, Ihat it is beji for me to da that now^ which I rvould tvi(h I hid dme if I were uorv to die. Put that Meditation intochefcale 5 Art thou in fufpencejhanging this way or that way, whether fully to comeofifof thofe waies of fin that thou art upon, or no ? Put this Fifth thing into the fcale, It i? belt for me now to do that that I would with I had done if i were now to die : This wii be a mighty thing to weigh down abundance of tempra • tions that may be put into the other fcale , and fo thou maieil come to a determination. Hhey are in fu^ence. '■" us '^^^ ^^^ Latin reads it, Jlledg^ him , ^ that they might thus fear him., that chey might worSiip him. i^^ An Expojitioft of Chap. ir. J* him, that they might iuvehim, and cruiUn hicDj as the mofi high God. Thac they mighifubmit their tpiUs to himvfhoit will is fupream alx>ve ali^ and efpeciaily in matters of wor- (hip. A They called them to the moft high, that they night come to have thij high God lobe theirs^ to enjoy him to be ihe'iv portion -J thus the Prophets caii'd them to the molt high. Whereas their hearts were dioflicj and lowj and bale, they minacd only the fiiist'ying oUheii fliftij and having theic wills one upon another^ their hearts hung down to their devifed worlhip, though the thing it was fuiabie to their publick ends, and it was great wildom tor them lo to do, yet God would not own that, but did dilpile that worfhip of theirs that they thought to honor him withal, and the Prophets therefore called them from thele b.iie, drollie thing?, called them to the rooft high God. The Note of Oblervation. Obf. I, Firft, Mens hearts they fink^ down to low attd mean things naturally : unworthy ot their fouh, unworthy of that excellent nature thac they are indued withal: men in- deed have fwelling hearts in their bafe finful way, but this is their difeafe (this fwelling) I fay the heart of man wants a true elevating principle, the knowledg of the Pietyraifcs molt high would railcihemup hieher thail their pride J can do, the pride or rban raiies mans heart, yea, but pride. that's their dileafe, but the knowledg of the molt high would raife them up higher than their pride: but im whereioever it is it doth debafe mans nature. Obf. 2. Secondly, IVstheendoftheMini^ryofthe ^^ordy to call men to the ntoft high Gcd^ to caU after mtn that have their hearts groveling after hv^ and bafe things, that they might come up to the moji high God^ to kriowhim, io fear him, to n.-'orfbip bim, and to enjoy the moji high God to he their portion, f^ve noc you found this fruit of the Miniltry of the Word in your hearts, calling you many a time ttj the mod high Gcd ? Have yj^x.j, the Prophejie of Hose A. 127 Have not thofe thinga founded in your earSj that have called you from vain things that your hearts were upon, telling you of the high God that you have to deal withal in all your waiesj who will have to deal wi:h you to all eternity^ I makenoqueftion but many of your confci- ences have found this, have found a word darted into your hearts that hath called you from lovv bdfe things to the'high and bleffcd God. And then Thirdly, Itii a great and a fore evil to pop our ^^^' 3« e^rs ag^inft the calls to the mo ft high God jgairiji the calls oj the word that calls ym to the mofl high God; J fay, tjfltp cur ears againfi this is a fjre and a dreadful evil. What, not anfwer to Gods call .' Doth God call you, and you not anfwer tohim^ We fay to a child, Your father calls you^ or to a fervant, your mafter calls ynu, will you not anfwer? Oh! to (hucour ears againft the call to the moft high Simile. God is a dreadful thing, it will lie hcavie upon thee one day, thofecalli thou hadeft in thine ears will prove to be terrors in thine heart; Certainly, though thou lettcfj go the calls of the Word to the moft high God, rcfnember this one No e, The calls that thou hadeft co the high Gcd being ncglcfted by thee, will prove terrors in thine hearty poor creature, what is it that thou liftens to? what invitations doth take thy heart, that the calling to the moft high cannot overcome thee ? And then P ourthly : Thar hearts are in faience, though they called them tothemofl high. From the connexion of thefe two we have this Note. T/j at the calling to the moji high God is a fecial means to caufe ^^^- 4» thofe that arein a fufpenczj to come in to a full refolution. In ^^ Tfal. 97. 9. Ihou Lord'tri high above all the earthy thou art .^^^•97'9>I0' exalted far above all Gods. What follows in the 10. verl'e ? Te that love the Lord, hate evil. God is a high God above all Gods, hate evil then, fet your felves againft evil, be refolved in the waiesof God, for when you are called to the moft highj by this you come to fee how infinitely worthy 1 58 An Expojition of Chap. 1 1. worthy God h of all glory from youj ^s^\i may fee by this what inHnicegood cherris in this Codjand that chtre is infinite power in this God to avenge himlelf of you, if you negkahiscalij therefore ihers is a mighty deal of force to caufe rcfolution. In the 7- oi AUs^ we h.iVe a no- table fpcech of Stephen concerning Abraham. Abraham Abrahams was called from his fathers houfc, and it cannot be ima- exainple. gined but that -<^^rii/;i2w» had many thuughit. tokeep his heart in fufpcnccj when he was called from his kindred^ and al the contentment and comfort he had there/it's im- poffible but flefh and blood would fuggeft triany thoughts to Abraham to keep his heart in fuf pence : But what took -^i^r^/jrfwx heart off from fufpence, to refolve fully what Ai^, 7- 2, to do in fuch a cafe ? the rext faith, 7ibe God of Glory appea- cbfeived. fed tohim 5 it was not only God. but the God of Glory. My Brethren, v;hen God i: calling you off from all Crea- ture comforts , from all things that may quiet your hearts in the world, and you have ftrong temptations to keepyouin the waiesot lin, let but the God of Glory appear to ycu, and this will take up your hearts, this wiii bring your hearts to a full rcfolution. Oh ! bltf- fedj bleiitd are thofe fouls though ihey have continued long in fufpenccj yet atleagchtheGod of Glory appears tochem, in the midft of their doiibtSj and temptations, and hangings off. Ufe. And if there be fuch a force in this, then learn to pre- fent before thy foul that is in fuch a fufpence, the Gloric of the great Gcd, look up to this great God, 'tis the infi- nite high God that I am called to ^ Oh! thou fufpending, thou wavering foul, look up to this moft high, and an- fwer this call of God uniohimfelf, anfwer itthus; A form of ^^ Lord^ Thou art an Ifffimte, Blefed^ Gloriouf Being, i^niweungto the ^«/)re^m Beingof all 5 I am a poor, vile worm that Gods call. lie under thy feet, it's mercie that thou wilt vouchfafc to look towards me 5 thou »«/g/?/e/if have let me gone on in bafe waics, and perifhcd to all eternity without giving me Ver./' f^^ Propheffe , Ephraim ? ho tv ff^ all I deliver /ibeij Ifrael ? bow jhall I mjl{e thee as Ad(na.h i bow jha'J I fet thee as Zeboim ? mine heart is turned within me J my repeniings are kindled together. HEre, according to Luther, ends the Eleventh Chap- ter, and the Twelfih begins at the next Verfe, For the words themfelvet, we havenoc a more full ex- prtlTnn ofpathetical Affections of Mercy andCompalTi- on in God, in all the Book of God than here ; Hoiv (Jyall I give thee np 'f I befeech you obferve j God was in the midftof his threatnings of Judgment, & charging of them with their lin: faich he,T/;e Sword fl:> all abide upon their Cities^andcon- jume their branches : becanfe of their own Counfds. And rvhen they were calledto themoji high God^yet none would exalt him. : Hjw/ not one wotild com in! What would follow ?One would thinks Now let wrath purfuethcm, let thecurfe of the Almighty overtake them, one would tvonder that it did not; but mark a greater v/onder, that after the chargi ng of them for this wickednef*j and in themidft of 1^4 An Expoftion of Chap. 1 1 of Gods threatnings of th« roofl dreadfuji judgments to con fume them by the Sword, Horv Jhall 1 give tbeettp, E- fhraint'j &c .<' Expof. The Lord hen. takes upon Him (as it were) the per- ger.eial. fonof a loving Father towards a llubborn and rebelli- ous child, the child riath j^one away from the Father, and hath continued in licut waies. It rnay be the Father fends alter iCj it will not couie. it will not returnj but goes on ll:ubornly3ihe Father hath many workings in his heart to caft it off j he (ball never be a peny the better for roe, let him beg his bread from door to door, he is unna- tural to me J yea, but when he is in the midft of thcfe refolutionsj and hath thefe fad thoughts towards the child, yet there comes a turuing of his bowels on a fud- denj Oh! but how fhall I give it up? how (]?alj Idifin- herit it ? how Ihali I do it ? It is my child^ though ftuborti why may it not return? why may not yet God work good npon it 5 It's very evil, but how (hall I give it up 1 1 know not how in the world to bring my heart to it. Thus the Lord breaks out here. Here we have in your books tour \^Hovps'] How (hall I give thee up, Ephraim ? Bow fhall 1 deliver thee, Ifraelf' tiopp (uaW i make thee as Admah ? Eiow (hall 1 fet thee as Ztboim ? I confefs in the Hebrew there are but two, but yet for the fcnfe of it the Interprcitrs put in the other, and they have the fenfe of tour. How? Hon>.<' Horv>.<' HowJl.aV I doit ? thete arc four Interoga'ions here, and four Anfwers. Four Pa- Analyfis of t^etical Inicrcgations that Gcd asks as it were Him- the Text. felf. Fir ft, Hew jh^U J give ihee up ^Ephraim? Secondly, How jhall I deliver tbee^ Israel P Thirdly. How jl^ all Intake thee as Admah P Fourthly, How palJ I Jet thee of Zeboint P God Is here Interogating Himielf in thelie four Intero- gatories that come from hii own bowels. And here are four Anfwers to theic^ As thu5 5 Fird, Ver.B. theProphefieofUoSEA. 195 Firft, Mim heart ii turned tvithin me. Secondly, My repentingt are kindled together. Thirdly 3 I vptU not execute the fierceneji of mine an- ger. Fourthly, I mil not return to deproy Ep'raim, Thcfe ^ are the Four Anfwcrs j and the Lall Anfwer hath Two Arguments, Firft, I am God-, and not Man. Secondly, I'he holy One in the midfi of thee. Now what the fofcc of the Arguments are, we fhaH fee when we come to them. But firit to give you the brief The Text openlngofthe words in a way of p>»raphrare, and then paraphraled thefevera! Doftrinal Notes from them. Firft, Ho!f>>fhalI I givethee ztp^ Ephraim^ Or as fome Fxpof. in others reade it, Whatjhalil do to thee ? paiuc. i, I am as it were at a l]and what to do ; as the Father '\l^' ^"^^^* that hath the rod in his hand comes to correft, and lees \,a^.j. the rod fall out of his handjhis affe^ion« work fo ftrong- Simile. ly; JVhatp:aUIdo.? As if God Oiould fay, Oh / were there but any repenting?, were they but ever fo iictle, ! would be glad of i:, I would takeany little repenting;, could I but tell how to vindicate mine honor any other way, I would do ir ; Oh ! what fl? all I do ? It is your foolifh,wil- ful ftubornnefs, going on infuchavile, iinfui way that puts God to fuch a ftand ; What fh all I do.^ God fecms hereto have his heart troubled in him, much like that in Exod. 33.5- when God was offended wi^h the people p^oj -. there, faith he. Put off thine ornamentty that I may kriorv what Nocei/^' ^' ti> do with thee. It's a ftrange sxprcllion : as if he (hould fay, come and faft, and pray, put oflf your ornaments, and humble your {tlva before me, thar I may know what to do to you: Oh! why may there not be fomc hopes > put off your ornanienis, if there be but any re- peniings and turning to me. Of if you take it a&it is m your books, Hof^Jhalll give th(£. 15^ An Expofition oj Chap.i thee up ? Then the (cope is thus : Thou art upon the very brink of dtftruftionj wrath and miferie u is prepared for thee, thpu art in the very raopih of ruin, it's nothing but only a giving thee up and thou art undone, wraih ardjnifetie itand waiting only for my giving thee up^ Oh ! hit hovp jloall 1 do it ? I fee thee upon the very brink of ruia, thy very neck upon the block, and thou now waireft for my giving up, but I cannot tell hew to find in m}? heart. How JhaU I do it ? How pall J gi-ve tbee upy Ephraim ? Ephiviim. ^^^' here was a ftrong argument that mov'd the bo- wels of God. JE^ibrtfiOTj if thou wen indeed the refufe of the world ; I would not fo much care for; many thcu- fandsofthem, but thou art Ephraim^ Ihon art my dar cH/fi, Ephraim, wj deer fen ^ youknow what Godiaithin Jer. 51. about the 18. verfc. How (hall I give thee itpjE^htalm'i How P^ati 1 deli- ver thee 3 llraeH Asifhefiouldfay, Juftice cells for tbee, that I would deliver thee up to him, thou art call'd for to be delive- red up to Juftice, juliice pletdi that ihcu art her due; but:, How fiallld^ it ? HoivjlmJi I do it? How pall Ideli^ verihee ? Jt goes much agaiiift me to do it. vsr^eC^* ^^5 togiveprott^tion £0 cthcHa ^ou know ther e Ver. 8. the Prophejie ^ H o s E a. 137 there h«ch been a great abufe (ince the Par^ament begun by protedions thac have been given to ocheiS) but faith he, HoK>pali Ide it ^ that is, I who am a holy and in- finite God 3 how (hall I protect fuch a one as thou ail? Hot» [hall I prote£f tbee^ Ifrael ? Jfrael, here's another argument indeed ; Ifrael, I te- Ifrael. member thy Father^ I remember that mighty Prince who wraftled with me and prevail'd, and 1 account it ray glory to be the glory of Ifrael, and his feed : What, arc thou thepofterity oi Jfrael, offuch a onefo deer to me, and inch a Prince that heretofore prevailed wich me in prayer^ What, art thou his pofterity? Ob! how pall I -deliver thee up, Ifrael 1 Oh when God looks upon them he fees them finful and wrenched, but when he looks up- on what they were in reference to their forefathersj Bopc fhall I give thee up, Ifrael > How f} all I make thee as Admah ? Hon; fhaU I jet thee af Zeboim? Admah and Zebohn, they were the names of two Ci- tiesj that were two of the five Cities that were togecher with Sodom and Gomorah ; now four of thefe five Ci- ties were delkoyed by fire from Heaven, for the wickcd- nefa of them, and one of them only was fpar'd for Lot^s fake. But this Admah and Ziboim were twoofche Cities thac the judgments of God was moli terrible upon ; the Apoftle Judt in his Epifile, the 7. verfe, faith, That tbey didfuffer the vengance of eternal ^re. Now faith God here^ The truth is, you have provoked me as much as Admah j and Zc^oim have done, their iinswere not greater than yours, and there is as great wrath that belongs to you as to them, but oh ! how fhall I do it ? how ihall I make thee as 4dmah and Zehoim? how isle poifible for liie to fiad in my heart CO y eeld to do it ? X Hierom ^^ An Expoftion cf Chap. 1 1 1 roms Oueft ^^^^^9^^ upon the place doth move this Queftion, l^hy on thQ vlicc' ^^'^*^ ^■'^^'^"^^^^ Admah and Ztbo'im^ and not Sodom and Gornorah V His Anlvver. The Anfwer that he gives is this, Thit Judah^ thofe Sodoma^Go' Tribes they are compared in their fin to Sodom and Gomo' morahprincipes rahj in J fa. I. Sind Ezek^l6. for y«^i^ had more meani fuaiint in pec t:h?.n Ifrjitl hadj Judjh had the Temple with themj and cM,Adarju & [herefore their im was the tnore aggravated. Sodom and ^em^kU^ala ^"^^^^^ they were the chJcf finners; and Admah sind Ze- ^funtl /roi/« they did but as it were follow them, (lb he ) And by foUowing their example they came to inwrap them- lelvesinthe fame Judgments, but yet altogether their tin WIS not like Sodom f and Goworahs, {.htTefore Judab that had more njeans is compared to Sodom and Gomorah\ and the ten Tribejj to Adm^h and Zihom, lilj heart is turned mib'tn >»€• Luth. Expof. l-ii-herh^th a Note upon ihif, according to his ofoal CorimerfttK-i, Way in exprelTing the Grace of God to the height, faith Ccr csrcuatumhsj 'Tis as if it were, that the heart that's ftir'd with irapropter pec- anger for the ftns of men, were not therrue bearc of cata hom'.num, Qod, and therefore faith he, AJr heart U turned to we, Dsicorverum "^'"^ °^" heart; now I have my own heart indcca Dei cor quod af- when I have thouglus of peace; when I had thoughts of ficituY milii no. wrath that was not a; it were mine own heart, futable to j?ra quod ardet j_hat expreflion we have in Scripture, That God calls his commtjeratione execution of jugment, hli firange rp^rl^ So that's Gods own heart that is afFefted wich our evil, and that doth even turn with mercie towards us 5 fo mine heart is come to me faith God, as if it were gone before. But, A^ heart if turned within me. The Authors The meaning i5 this; As when a mans heart is much affeftedin loveandcompaflion, there's the working of the Spirits and blood round about the heart, and migh- ty motions and ftirrings in the heart. So faith God, Me Ver.8. the Prophejie of Hose A. 1 39 Me thinks I find all the blood as it wercj and my fplrits fo working and ftir'd, that I find my heart even turning up and down within me when I come to the execution of wrath. And ihen. My repentirjgs are kindled together. It is a very notable phrafcj Herejby [^Repentiugs'] I Expoi. take is meant thofe thoughts of God by which he came to do fuch things as men do in their repentings. JUy repent'mgs together'] That is, All the thoughts that I coufd (as ic were) poflibly muOer up, that could be mu- ftered up together for to turn my heart from the waies of Truth to the waies of Mercy, they are all come up toge- ther to me (faith God) and being all joyned together, they make a fire, and have fet my heart on fire j As a company of brands being laid together make a great flame ; fo all ihofe thoughts that pi^fTibly may be any msanstoworkmy heart togood to this pcoplcj they are all prefentcd together, and being come and joyned all togccherinone, rhey (etiny heart even of a flame, and mighdly are (birring in my heart. Oh! thisistheg^fednsis ofGod tohispeoplejto have all things that any way tray be a motive to do good to hispeop'e, to come up all together before God, all in one, and when they come ir one there to make a fire in the very boforo of God, all the rtafonings as it were of my heart being joyned together for them have kindled a fire, lb that I cannot hold, but I muft needs vent my felfthus, Hon^Jball Igivetheeup, Ephraim? But you wil fay, l^hy dffth God e:cprej^ him jelf thus ? God might mtbout any more ado par don ^ and help^ or deliver , rchj pjould he exprej^ himfelf in th t? manner ? ■ It's the Anfwerof Mr. C^/t7« here, Hz doth accor/ti^O' Accomnodat fe date himfelf (faith hf) to currndenejit, God whodifiai- ruditatinojlne. ned not to take mans nature upon hiro^ difdaincd not to C^^^* X 2 aft ' 40 An Expojtthff of ' Chap. 1 1 . aft in the pcrfon of a manj who being much wronged, is reafoning in himfelf whattodo, his heart is full of pityj his bowels yerns.and he would fain find a way for mercy ; and when provocation of execution comes in in his mind, it it as a daggei to his heart. Oh / borpffjal J do thU ? Siinilc. As if you would imagin any merciful man in the world that were put to a ftraight, would fain have a way for mercy to fave a wretched finner : God takes upon him the perfon (as it were^ of this man, and faith, Howfiallldo it ? God doth (as itivere) in this bring Mercy apd Ju- Itice both together, to phid the Cafe, both ag^inji, and for Ephraim. The plea of Jnfiice comes in and pleads. Lord, their Sins are great Juftice, and many, their Mercies have been great, their Means that they have had hath been exceeding much, thou hafr been exceeding much , thou haft been patient a long titne towards them, and this hath been abufcd, their hearts areftill harden#djthy Name is blafphemed becaufe of them. Thefe Arguments come up againft them. But now there comes up Arguments for them. The plea of I, but than AfercyRe^i up and pleads, But Lord, arc Meicy. not thou a God : thou art a God : ^hefc aftions indeed may overcoms men, but (hall they overcome thee ? 1 [And this is Ephraim.'] Are not they thy People? are they not in relation to thee? are they not in Covenant with thee ? Spare them Lord for their forfathers fake, for Jbrahams fake, for Jfraels fake, who was fo mighty with chee; remember Lord the kindnefs of their youth, the wonders that thou haft done heretofore for them, whcrr rhey were ftuborn and rebellious j Lordjthou haft many of thine Eleft^ among them, and therefore wilt thou ut- terly confume them. Oh : when the Lord hears thcfc prayers of Mercy on the other hand, Howfhalil doit ? I cannot do tf.Thus you have feen the opening of the words;> with the paraphra(e. Bu«- Ver.8. the Prophejie ofti o S E A. 141 Obf. t, Jerufalem'^s exfample n®^ led. But now for the Notes. If any one of you fhould bavc The Authors any choaghts that I do not briefly pafs over this Scriptur ^poiPgy* in an Expoficory way^ 1 may even anfwer yoUj Horvfijd I do it ? It were a very great burden upon one, to meddle with fuch Scriptures as thefe are. in an Auditory that doth dcfire to have fomething fpoken ro iheir hearta, and mserly to pafs it over in a meer Expoficory way j there- fore for the Notesjthe firll Obfcrvation is this, Ihegfeatmjiofmxnsfin^ hinders 7i&t the irorkof the bon^els of God toppards them. There was none exalted him, but they followed their own Counfcls and did what they lift, yetyhorvfhalllgive ihee up ? ("this from the Connexion.) I will give you an inftance, and that's a very famous on« as wehavein all the book of God. What fins were greater than the lliis of Jerufakm againft Chrift when he lived ? and yec Chrift looks on Jemfalein^^nd weeps over ic ; weeps over it, when he confidered of the deftru^Vion of it. Yea, and mark, Though Jemfalenr were guilty of the Blood of Chrift, took away the very Life ofChrlft ; ytt when Chrift v;as rifen again, one of the firft things that Chrift doth in the 24. of Luke^/^7' when he was going there to E^w^^^fjChrift faith, That Repcntancejand RemifTion of fins was to be preached in his Name among all Nations, btghiing at Je- ritfalem. Repentance, and remilfion of fins preached to all Nitions : Oh ! but furely Jerufakm muft be left, Je' rufjlem that d»id flay the Prophets, and was fo injuriour, yea, Jerufakm that put Jefu« Chrift to d«ath : though all Nations (hould have Repentance, and Remilfion af fins preached to them, yet one would think Jerufakm now fhould be excepted; No fa ithChri ft, ^e^i«i»g at Jerufalera, Jerufakm ftiall be the firft place where Pie have preached Repentance and Ptemiflion of fins, even that Jem/a/cw that took away my life. Pie have preached Repentance and Remiftion of fins there in the very firft place of allr Oh ! Gods mercies ^e beyond fntns iiMojuicies. 142 , Jp. Expfttion of Chap. if. Ufe. I, ^^y brethren. If the b.wels of Gods mercies (hai work towards us, notwithitandmg our great iinSj why (hould not cue bowels of our cumpailions work towards our Brecnien, notwuhllanding their Infirmities^ why fhould we upon every lictic difcontent caft off all pity and love \o our Brethren ^ VV hatjfuch great things in ut^ and yet moves not God to call us off, but itil]. How fljall I caji thee oj) ? Oh 1 when you look upon your Brethren that once your hearts did clofe withalj and that were as your own fouL, and if now you (hould be any in ftru- ments of evil to themj you fhould have Tuch reafonings as this, Hotv.fhaUI doit? I fee infirmities in them, I,but notwithftandingmy great llns, God faith of me, How jhalll give tbesup ? And then Secondly, If^hy jhiiuld great affiiBionsfor God hinder yoitr hearts rforking to him^ Jceiag great frnj againjl Cud doth not hinder Cods heart yerning io yon ? VV hy (hould any great affiiftions for God hinder your hearts working twardshim? Surely if God will he merciful to us not- withftanding our fins, we (hould go on in :he waics of obedience to him notwithibnding any afflictions that we meet withal for our obedience. Obl.2. Again, a Second Note is this : Simers are at the very month ofmijery, the brinks ofdejlru(Jion xvbe?/ they thi?jl^ not of if J there's nothing but giving or them up. i >. Obf. 3. And then Thirdly, It^s nothing hut Gods fee tntrty tb^ k^eps w jrom being dejiroyed j it*« the Lords mercy that we are not confumed. Obf.4» In the Fourth place, Siri puts Godtoajiand-, Hon^jJyaU I doit ? It brings difordcr into the world ; God muft fct his iniinit wifdom on work to bring thing< about to bis own glory, fin hath brought difordcr and confulion ; Now faith God,! muii fet mine infinite wifdom on work tobringglory outof this confufion. If God hath any good intentions to ihee, know, they fiu laies fuch dira- cukie^in Gcds^ way co find out a way for thee, at puts ^'^f'-^^' him Vef.^.' '^•'^ Vrofhejte ^/ H o s E a . 143 hiditoakindof fttnJ, as thus, For Hod to find out a yj,„ -j^j,^^. way that all the kvcong ui.'i iia hath »ione to him Ihuuld pouib.]' •. of beipade'ip, and yer thy foal (hcrild be fav'd, 'cis the latisiaclicn& hardeftcding iiitheworhd: Thou eanft commit fin ea(i falvaci.n.puts ly, but(l fay) when ihe fin iscommicted, for God then p°^ ^° ^^^ 10 tind oat a way that all tnat wrong thai's done to him ^-^^^ ^^ j^^5 [hould be m.de up (as ic muftbe, for otherwife all the wifdom. diford«r will noc be brought into order) and yet thy foul iav'd, ii'fithehardeftthioig in the world; and were not Godj a God iafiaiJe in wifdom, i[ would put him fo to ir, as he were never able to find out a way. God dotii feem asir weretobeat a ftini. How fhail I do to favetheie finners, and yet not to wrong myfclf^ Oh ! this (hould humble us for our fins : As if a child (hould do fo much evil as ro bring himlellr into inch bryars and Simile. troubles, as that his tender father being afFeftcd with his lid condition would fdiiihelp him, but if he doth help hl'T), he is put to abundance of difficulties for the helping .)i him, and he is fain to beat his brains, and ftu- dy wates and means how he (hail come to Cave this Wi% child from utter undoing ; now if the child hath any in* genuity in him, he will not only think, it's no great matter, fo be it I be delivered, Oh .' but ihis will break his heart. Oh ! what troubles have I brought my father into? It is thuswichusln reference to God, if we look opon God thus as perfonating a man. And then in the Fifth place, 7ht filvatioa of a fmmr Obf. y. it hreak^s through a grtai rmny reafofiings and ivorl^ings ofGedi heart. HotpJhaU J do iti faith God ? We little think what rea- (onings there are between Mercy and Jul^ice about our lives, about our fouls many times^ could we but hear what rcafonings there are in Heaven between Mercy and Jufiice about our lives. Oh ! it would go to our hearts : The great falvation that comes by Chiill, it was not de- termiaed without many rcafonings becween Mercy and jufticc. X44 An Expofition of Chap. 1 1. juHice, there was prefenced to God whatfoever Juftkc could fay, and what ever mercy could fay ^ What (faith. God) mull my fon be under my wrath for the faciefying of Justice, and be oiade a Curie ? yet chis muft be, Jul^ice requires fatisfa^tionj How can it be done without the Son of God being made a Curfe for roans iin ? thefe kind of reafonings there are in che heart of God for faving of tSam.i6.8*nian8 fouij in i Sam, 16.8. we reade oi Abijhai, and Davids reafoning the cafe about Satth life ; faith Abtjhai Siitiile. to Davidj Cod hath delivered thine enemy into thine hand this day : now therefore let me fmite him, &c. Noj faith Vavidj do not fmice him , do not deitroy him , and thus they reafoned one with another ; Saul was in a very ill cafe when there was that reafoning about his life; fuch a cafe are we in many times, the Juftice and Mercy i)f God doth reafcn about our lives, and fouls. Oh I how do we depend upon God for our lives and fouls ? and if we be iav'dj we are (av'd through many reafo- ningS' Qi^^ y But the main Point of all is this, 7hat according to the relation that a people j a finful people ^ orperfcns have unto Gsd, J§o God finds it a difficult thing to execute wrath upon them. Hotpfl^aS 1 do it ? The wrath of God is many times l?rought tQ the birtbjand God cannot as it were(to fpeak after the manner of men) know how to put ftrengtb to it to bring it forth. This is the reafcn that in Scriptarc we have fuch fending after iinners, and crying to them, to return^ fuch earned wiOies^ Oh ! that they vpauld re- turn / and fuch plcldingJ with them , They will not comt; in, and return ; This Is ihe reafon why we reade of the Lord whetting his Sword> and bending his.Bow3 and preparing his Arrows* Queft, Wh}'^ is not God ready at a»y time to execute judgment upon dfinnev .•? T Anfw, Oh noj hewill bewhctting>and bcndingj andprepa* ring j Ver.8. the Prophejie ef H o s E A. •45 ring, and all becaufe it is a work that he is loth to go through wichal (as it were) and this is the reafon why God will not iHr up bis wrath, or if it be ftir'd up^he will call it back again. Lament. 3. 35. Ih Lorh affii&s net willingly 5 neither doth ht grieve the children of mm 5 and all this isj becaufe Gods nature is to be mercifuljmercy plea- The Reafon, fcs him, and the Lord doth perfeftly forefee, and hath perfeftly in his view all the reafons that might move him to mercy. As now thus : Thefe are the things that makes God to be at a ftand when he comes to execute judgment upon a people, or perfons that have relation co him, where his Name is profefled, and where himfelf is O^herRea, worfhiped. ions. Firft, This reafon is prefented, the many prayers of the ,. Saints withfi and again jijufiice. Juftice muft break through Pra^rs of the all the prayers of all the Saints of God that are in fuch Saints. places and this is not an eafie matter; we account it not an eafie matter for to break through a mighty Army; God cannot come to a people that he is related to, and ii worlhiped by, but that he muft break through an Ar- Simile. my, the Army of the prayers of his people; now faith God, Horv jhaUIdoit ? Oh! it is a mighty Army that Is between me and them. • -' Yea, Secondly, The Lord looks upon fuch a place 2. with pity, Becaufe of the many ehHdren and little ones rhat'^^^ ^^^^^ there are in fuch a place, yea, the children of his orpn people, ^^^^* You know when God was about deftroying of Neniveh, he loGk»d upon the many thoufands that knew not the difference between the right hand or the left. Bur when God comes to deftroy a Kingdom that doth worftip him, be looks upon thofe many infants, and the little ones, and fees them many of the pofterity of his Servants ; As they are but littlesones that moves his boweh, they have not been guilty of thofe fins that their parents have beep guilty of, and they are the littlt ones of mine own precious Servants, many of them, Honffiall I defray thU . phce^ evm fat their fak^s ? Y Third- 145" An Expofitian of Chap. 1 1. - Thirdly, God confidcrs that he hath hut little vporjhip in Few woiflii- the fporld, thcFe arc but few in the world that do worftip P^"^'* him at all ; and though it's true^thcre arc fuch mixtures in worfhip here, asinrefpeaof that I cannot accept ot v/hatthey have done, ycciciafomcwhat that I am wor- Ihiped, there arc very few in the world that own mc to worfliip me at all. * " , , , , 1 - r i rr- 4 Fourthly, ij et^e'* God hath been honoud m juch a i^mg- Former fer- ^^.^ui^i, Saints, either by their doing or fufering, the lord vice toGod, /^j^iitij^^y,nheisahoHt to dratvont the SrP.rd of judg- ment. It's true thinks God, there are but few that ho- nor me notp, but there are many of my Servants that have done much, and fuffered much, how many have I that have ttood out to witneis for me,and my truth > Certain- ly my Brethren, the Lord in faving any Kingdom when the Kingdom is in danger, if it be a pl^ce that he hath been honored in, and that his people have fuffered much there for his Name* fake, then he remembers it; and there is not a louder argument next to the blood ot Jetus Chrift, in the ears of God to fave a place from rmn,than the blood of bis people that have been ^ed for him ^ and therefore fuch a place is behoFding to all that have lultc- red for God. , ^-r. r. • */ . ? Fifthly, He accounts ivhai number of b^ Saints are there . Aremnantof j^^^^ are vet fome of them left ^ And would I have fa- ^''"''' ved Sodom if there were but ten righteous perfons? Now me reckon how many I have, not ten, or an hundred, but (it may be) God ftall find thoufands of righteous perfons 5 now the blood of my Son that pleads for them, and therefore how (hall I give them up> 6 Sixthly, 1 forefee the miferies they n>ould endtire, Utl. Groans of ehe^rics Ire in mine ears already, iH^^ould deliver the afflifted, ^hem up into the hand of their enemies. Oh ! the extre- inUy they would endure, how would they be pljindered of all they have, put into prifon, pui to n^;[f^*bje tor- nients.' Ohl what fhrdekings and cncs would there be. Ver.8. the Praphefie doth God For theiefift. fjv when we are in danger of beinedellroyed, horpfhall^^^ °^ temp^ V, , . , T-L u . • r taaontolin> J d) th-^ ? Then when any tempration comes to us to Im imitate God againftGod, Oh let us fay, How (hall I do this, and fin in the Text, againll God > A^ Jofephl^you know) ic was his reafoning, when he had as fit an opportunity to fin as almoftaman could have had, wich his Miltris , yet prefencly comes there this reafoning in his heart, Huw (hal J do thisjind fiii againft God ? Oh / there is reafon ic (hould be fo with us, when God hath fit opportunities to deftroy us, there comes the reafoning of Gods mercy into his heart ; fo when we have our temptations to fin, there flionld com thefe reafonings into our hearts, Oh! how fhail I do this, and fin againft the Lord our God ? Let us prefenc al thefe reafonings to our fouls. Men wil gather reafonings for their fin : and fo we fhould gather al the rcafons that poflibly we can againft our fins. It were well my bre- thren,if men after they have finned would fay, Oh, what have I done^ But it*s better if men before they have fin- ned would fay, How (hall I do it? Oh / certainly oar minds are very barren that we have not upon every oc- cafion when a tempration comes, reafonings to move us againft it ; Indeed afier a fin is committedj men then can , think of this reafoning, and the other reafoning, Oh / if God (hould thus deal wich us, Firft deliver us up and nodreafons and deftroy us, and then God fliould think of this and betorejnoc a^; that what might have been to have preferved us, it would ter our evils' have been ill for us -, therforc God, juft wliien the danger ^e upon u$« (k)me8 1^0 A^ Expojition of Chap, if comes for our ruin, then he thinks of all that might keep off ruin from us ; And lo when the temptation to a ^ iin comes then Q;Ould we think of all things that might keep us from this fm. HoxvjhsU I give thee up Ephraim^ &c. Thelaft Exercifewe opened unto you thisverfe^ and made (ome Obfervations from ic j to proceed now ; The next Note is this, Obf.8. ^* ^ '^''* ^^^ Imags of Gcd in any man to he prone to rvrathi to Pronenels to delight in wrath ^ tobefuddeninthiexectttionofangerj when wrath, not God comes to txecute anger he cannot do it, but he muft Cods Image, ^^yg ^ hoxvjhali Tdo it ? betoie he doth itj he muft make a flop : pronenefi to anger^ fuddennefs to let out wrath, it is not the Image of God in any man or woman. When any of you are about to do any thingjefpccial- U^^* lyagainftyour Brethreuj againft thofe that you have relation tOa be not over paflionate, reafon the Cafe firft in thine own hearty How jhall I do this ? True^ 1 think fuch and fuch they are in the wrong, but what good will come ofitifldothus and thus? Are they not thofe thatlhavehadfweet converfe with, and experience of their godlinefs ? would it not be more for the honor of God if i did forbear? will any good come to the pub- lick ? fliall not I rather ferve the defigns of the enemies with fuch (harpnefsandbitternefs? will they not laugh and fcorn at Religion ? Oh ! H#w pall I do thii ? Oh 1 when we have workings in our own thoughts as bitter as gallj if before we vent them, we would but put this to ourfelves, how (ball I do this? with prefenting all the arguments that poffibly we can to flop it, much good would come of it. Mnifters Yea, Miniflerswhen they are to preach, when they ftouldbe have prepared to deliver fomething, yetif there will be ^^•^^^[^"^^"Sany.tartnefsinit, thej^lhould think;, how fhould I do this ? V er.B . the Prophejie ofUo%lS.A, 151 his ? whac may come of it ? I may vent my felf, but what good may come of it ? what glory to God? whac good to the Church ? We (hould make many paufeSjand manyftop« to our anger. As fomtimes when you are tra- veling abroad in the Country, you come upon feme Simile, fteep hill, you (hall find that the Country men they lay here and there in feveral places fomething to ftop the Current of the water, tor otherwife it would gore too much, ifitfbould run dowji (wiftly, bat when it hath Come Hop it doth not do fo much hurt : Oh ! how do:h the anger ofmen gore deep; why? bscaufc it runs hea- dily, and violently down, and it hath noihing to ftop it. Men in anger they are very full of thoughts, and rcfoluti- ons, and continually all the reafonings of the hearts of men and women in their anger tend to nothing elfc but to heat their hearts more, all their thoughts work that way, till their hearts are made fiery horjand fo they burft out and cannot flay, they mafe upon nothing elfe but -j-j^g effefls that that may further their anger and difplealure : And ot Anger, thofe that are barren enough in their thoughts otherwifc, yet are very quick in invwuion, and wittie for the let- ting out of anger and wrath. But this would be your wif- dom had you the Image of God prevailing in you, when you find anger flirting in your bofcmi,you would rather mufter up reafons that may allay your anger, that may qualific it, you would mufe upon thole things that may ferve to be a ftop to it for the prefeni^^, as God doth here: Oh / did men butdofo, fay, Hojvpallldotbii ^ what peace and quiet might wc have among us ! A Ninth Obfcrvation is this; you fee when God, though he threarned very forely, and charges deeply, yet, Hovppall I do tim ? He reafons in his own heart for waies of mercy towards his people. The Note hom it is this-, Obf.9. Here wt have mcouragermnt^phntiful encouragement to come Encourage-- fiGgdinfrajierinJeekjngmtrej^nottfithjiandhgoKr nretched- mentto Pra- »e/y, yer& Faith*. 153 An Expojitim of Chap. 1 1 nefi, aiidfinfulnefi^ jea^ encouragement for bekeving. This Scripture may be a iriighty help to faith in our prayers, ieekingof our refting upon God, aschu«. What, doth God find it hard to him to execute wrath, doth God mufter up all arguments that may be to itop his anger, and how he may manifeft goodnefs and mercy ? why then if thou haft any arguments to plead with God for mercy, thou maycft come up with boldnefsjand freedom to him, he is ready to receive it, for thou bringeft unto him that which is exceedingly futable to him, futablc to his very heart, thou bringift matter to him that is a- greeable to what his heart is fet upon j what, doeft thpu apprehend the difpleafurc of God out againft thee, or againll the Land where God hath any relation ? haft thou any arguments at allin prayer to plead with God, For fo God gives his Creature leave to plead rvitb him as if he were a man j Oh / come (I fay) with a free fplrit, come cheerfully, come wi'h encouragement, for thou comeft now to do that which Gods heart is full of ; If fo be that a man could know the thoughts of other men, know what thoughts iheirfpirits are moil full of, and could come at that time and fuggcft thoughts unto them futa- ble to what their thoughts are upon^ what entertain- ment would they have, why furely, when poor finners Cif they be penitent finnersj (hall come to God and fug- geftany arguments for mercy, 1 fay thou doeft fuggcft thac which the heart of God was full of, and exceeding- ly futable to ic. The (ame thing that ikoB pleadeft^ mer- cy is pleading already, and mercy carries on thofe argu- ments with a great deal more Orength than thou art a- ble to do, hoc it takes it well ar thy band to prefent any to it, Ihou art hth toperijh^ and God »? at loth thcu Jhouldeji ferijh, if God give thee a heart to come to him to flop wrath, thou comeft to him to do a work exceeding ac- ceptable to him, 'tis as acceptable t© God, fuch a work, as it can be acceptable unto chec : when thou apprehen- deft Ver. 8. the Praphefe ^/ H o s E A. 153 deft Judgment ready to be executed, look up to mercy. Advice when it may be the holy Ghoft may raile an aft ot i^aith, and ^^'^ blow is this aft ot faith will fet bowels on work, the bowels ot^^'^^^S God arc very ready to work 5 That which is very ready to works a little thing will fet it on work ; I fay, Gods bowels arc very ready to work in the waies of grace and mercy towards finners, and the leaftaft of faith in chat- mercy 5 would certainly fet bowels on work amain : Mercy calls thee to help, Mercy hath been pleading a great while, and Juftice pleading ; Mercy calls ihce in to help, and affift her to plead tor thee, and who knows but the cafting voice ftaies for thy coming in, though '^^^ ^p^^"'' there hath been pleadings inGodsheart,yet the difpenfa-^°^^^'^^^^^\ tions of God may be fuch as the cafting voice ftiaJl not come till thy pleadingrbe come in, and then the buiincfs may be determined as it was here. The Tenth Obfervation is this, Ob confider the different Obi, 10. dealings of the Vather vptthbU Son-^ let our Meditadons be raifed from this. Doth thebdwelsof God thus work to- wards poor iinners, pleading for them when wrath is ready to be executed, then we may here fee the great dif- ference between Gods dealings with his Sainis, and with his Son. When God comes to deliver his people, thefe that he had relation to, where he had fome of his Saints, and for their fakes he fpeaks this, he faith, Hovojball I deliver thee ? We do not find that God faid fo concerning his ^opa God did deliver up his Son unto wrath with- out a How (hall I do it, yea, the Heart of God was in it, there's no fuch expreflion of reluftdncie about this work, but the Scripture faich chat it pleafed God to bruife him; It pleajed him well, it was an aft that pleafed God to bruife his Son : Indeed ic was for glorious ends that he had in it; whyfo^ God might have ends enough for to bring forth his glory in our bruifing ; but yet notwith- ftanding any ends that he might bring about, he faith, Horfjhall I doit? God doth not delight to grieve the Z children 154 An Expfition of Chap. II children of nyen, but God did grieve his Son, he bruifed him, andftpleafcd himtobruifchim. You ftiall find Ifa. fS* fuch anexprelTion in //<». 53. and in Pp/ 40. In the vo' lumiiofthe boo\it is written ofmes ihat I jhould do thy wiU •' It was the will of God that Chrift (hould come and fuf- ferwhathe did i when Ephraim was bemoaning himfelf, Gods bowels were troubled within him, hedoth let the Jer,ji»i9>^® rod fall out of bis hand, in Jer, 31. ip, 20. IFhen Ephra- im tp^ bemoaning himfelf -, mark how Gods bow«I« there works, but the Scripture faith 7i&ij* God did not ^are hii Son ; God would fparc Epbraim ; Jefus Chrift did bemoan himfelf when heeded out, Ifit bepoffible, let thkCup-pafi f'otnme: ani, OhGodimy God^ a>hy bafi thou far fallen me ? Oh what abemoaningof himfelf was this! and yet in withJ^o/M.S. Row. 8. 32. God feared not his oppn Son^ he did not fpare 32. him, notwichftanding all the moans that he made unto him., bii- he delivered him up. Here we reade of the rc- pentings ofGod that are kindled, and divers times in Scripture of Gods repenting of the execution of Juftice uponiinners. but when he ("peaks ofChift, J have made him a Priefifcr everj that is, fo as he (hould be a Sacrifice, both the Prieft to ofTcr, and the Sacrifice its felf, in Heb. 7. 21. IheLordffvarei and mil not repent : Oh certainly iC was from this work of Godjihe dcHvering up of his Son^ that the Lord hath fuch working of bowels towards fin- ners when wrath comes to be executed, to fay, Hoapjhall I give thee up ? Yer further. If the heart of God doth thus work to- ward.^ finners when .hey arere.dy to be given up, yea toward; chofeth.^tarjr very evil, forfothefe were, Ihm hearts bent to back Jh ding; Hence then we may learn. ^, C Ihaitbe State of the Saints that vpalk^clofe with God mufi ' needs be veryficure -, If the Lord deals thus with rebellious Sons, what v/ill he do with a Son that ferves him, that walks clofe wi:h him ? though a Son very vile, very fin- ful, jQtth^icusihaivf^aUIgivetheeup .^ Oh then, thoir whoffr Ver.8. the Trophefte c?/ H o s E A. 15$ whofe confeience wltneffes of thy finccrc endeavor in walking clofe with God continually, know that thy c ilate muU needs be {ecure. Yea further, if this be fo, Siirdy rvhenfoever God deli- 0bf,i2. wrs np bis oa^n people to any judgments 3 tbere^s fame great mat-' terittit', fome great matter in it,^ for never doth any af- fliftion come unto them, but it breaks through many reafonings of Gods heart, God intends lome great mat- ter I Doth judgment begin at the houfe of God ? It is be- caufe the Lord hath iome great mtents to bring forch, it is not becaufe the Lord takes pk^fure in the moans of his people, in the forrows and tutferings of his Servants, but it is becaufe he intends fame great things •, for certain- ly thefe bowels of compaifion wguld not let fuch fore and grievous evils pafs^ if there were not fomegreaid ends and purpofei of God to bring about. And yet further, hence obferve, the difference betrveen ofcf. i>. the day ofpatienee^ and the times of wrath : for the fakes of chofe that were godly here, Gods patience fpeaks thus towards the body of the People, aqdXowas patient and long-fufTering towards them. There is a time that dod wile laugh at the deftru^ion of iinner8,and he will mock when their fear cometh, when he will execute his wrath, and be comforted as the Scripture fpeaiks : There is a time indeed when God faith, Hotv fhall I give them up ? butthereis another -time wherein God doth give forth the wine of his wrath , The Wim^ it doth delight the „ Lord as Wine doth onto a raan^ when indignation fliall \\\^^^\^' be as Wineto God, then mercy and patience (ball, hold their peace, for thjsy have then their glory already, they will never fpeak more, but turn over the finner unco Ju- fticc, yea, pleads uiwo JufticeagainftAbefinneri^ , -T And then laiily, Sedngthat Goh comu.offthm^ fohm he ObI,i4.' ijf about thglettlngQiU of wratkj^.ma^ fuQb j^ops af^^edp^^hy. 4ben furety we pould^oiM^ef^'i^d^^et^ again^^^^ j butlet us make ufe of tbefe deaJii^s o£dod fox the brea- Z 2 king '5^ AnExfopim (f Chap.ii, king of our hearts,and csuiing them to return unto him ; let not U8 aifift Juftice toour own deftruftion/eeing Mer- cy pleads ( as it were ) againft the txccution of ir, let m take heed of new provocationsj when God is about the letting oat of his wrath, let not us pull it upon our owit heads, feeing God keeps off, and forbears, let not us ha- Notc» ften it (I fay) and pul it upon our own heads. If Sodom had but known Gbds reafonings with Abraham irt the behalfofitjone would have thought it might have broke the very hearts of 5(9tf^o,»rt, And let us confidcr of the rea- fonings of God in this, and lay them to our hearts for the breaking of our hearts , and think thus with our ielvesj Lord^ why fliould it be fo hard with thee to deli*^ ver me up3 when ft is Co eafie with me to fin againft thee > thcre'jT no pleadings hath ftop'd me in the courfe of my lin, the Word hath pleaded, Confcience hath often plea- ded, bdt I hav€ not been ftop'd in the courfe of my fin ; Oh / why fhould any pleadings flop thee in the courfe of thy wrath 1 The lord caufefuch kind of workings to^ be in bur fieartrfdr the breaking of them, Confidering',' that indeed it is through the pleadings of Mercy thaciny of us are alive, that we are out of the nethermoft Hell. And thus much for thofe words, EowpaBlghe tbee upy Ephrarrii '*. ' h(hcirih0l Mvtrike Ifrael ? It follows^ Honp (hall l^iktke'Of hd^zhraftdfetihee df Zthoim T I opened the words tTie Faft dayjwhat is meant by JId' »?i^^ and ZeBoimy the twfo Cipes that were neer to Sodom- and Gdm0fah^^ktyrtrt)h^6yfed ih^fc famed«i^«3fti^ on. - ■ -• '' ■"'•- ' ' - '' -'-'■ The Ncitd'ijf'Obftrvation follow. 0bf, X Flirff, That Godspesple may he in danger of offore and gr tat ivif) W 'fh^ vt^jl ahdtporflr ofmen^iheiirfmmdy have fitch ap-a- vMMrtlpOn'dmy 4t'~ ymity mal{t ih^ Habh for the prejeni in ^U vporld ti arfffrr&^gri^i ttifs or tht ^Pff ofHfitti^d. For '^ -^ • Indced^ Ver.8. the PropheJieofU o s E A. 1 57 mdeedjthe aggravation of the fin* of the Saints arc fuch as makes their fins 3 if God (hould deal with them accor- ding to a Covenant of Works, and not in a Covenant of Grace, their condition would be fadder than the moft wicked and vile : In Amoj, 9.7. faith God there, Areye not at the children of the Ethiopians unto me? You have had (indeed j deliverances, and To have they , And are you not unto me as the children of the Ethhpians? What are you better than the children of the Ethiffphnf unto me, if I ftiould look upon you as in your fclves ; There- fore in //-» 1. 10. The Princesofjw^j^ are called the Prin- ces of Sodom ; and the people , the people of Gomorah: And i(\ Lament. ^- 6. Jhe pHnijbment of the imquity of the daughter of my people it greater than the pumjhment of the fin »/^Sodom. Eztk^ 16.48. j^s Hive, faiththeLordj Sodom ihy fife^ hath not done, fhe, nor her daughters, as thou hafi donei thoHj and thy daughters. \_As I live'] God 1 wears to Note. it, that Sodom was not guilty of fuch great fins. You will fay, 'iea, butvoe an dtliueredfrom fuch evils. Object. by hting under another Covenant. Yea,but that fliould not at al hinder the work of your An^w, humiliation, but rather further itj confidering what you are in your felves. Secondly, f^ben finners are at the worfi , and the neerefi Obl.2<, Judgment , yet bomls of mercy are tvork^ng towards them, when they do defcrve to be as Admah and Zeboim, even then, f his Note rifcs from hence : but we had it alfo from the dependanceofthe wordy, Thirdlya Ihofethat have relation to Gad have agreatpri- Obf. 5. mledge that others have not : Thus : As if God (hould fay, tci Admah and Ze^ciw perifh if they will, let Fire and Brimftone come from Heaven, and Eternal Fire purfue them, what care I for Admah and Zeboim : But how fhall I make thee as Admah and Zeboim ? Oh ! I knoW^ not how to find in my heart to make thee fo. Thofe that have relation CO God hawagreat^riviledge that others havft^ 15^ An ExpoJHim of Chap. 1 1' have not ; God difpofes his Mercies as he pleafes. Ufe of Ic may be fomc of you think that your fins are not fo Adraonicion, great, ornot greater than the fins of others, and there- Fore you may efcape as well as they. No,you may miifake in thatjGod may fave Tome that are guilty of greater fins than you, and yet damn you, damn you for fins lefs than the other. Gods mercy is his own ; If God wil deftroy Admahaind Ze^^^zm eternally ; who can fay again (\ Gods dealings with them ? But, bon>fljalI Imak^e thee as Admah and Zeboim ? God knows how to make a difference be- tween man and m3n> Let no man prefume,and fay, Be- cause others commit as great fins as I, I may efcape afwel as they; Noj thou reckoncftin this without thine Hoft 5 God may make a great difference between hisdealing^B with them^and with thee, and do thee no wrong neither^> for the mercies of God are his own. . Obr.4. Fourthly, Seeing God U loth to maJ{e his people like too- therSylike to the wicked and reprobates in punifhments, let not them makg themfehes lik$ to them in fin. Doth God put a difference between Pveprobates and his People in punilh* ment? Oh! lettheSaintsthea labor to put a difference between themfelves and (uch as are of the world in mat- ter of fin, lee that be no argument to them,Such and fuch do thus, and why may not I do fo too? that's no argu* mentwith God; I have deifroyed fuch and fuch, and why may not I deftroy thee 1 that argument wil not pre- vail with God. Thoucommitiefifuch afin, an4 I have fome in Hell that I fcnt thither for the fame fin : but this argument prevails not with God : Oh ! let not fuch an argument prevail with thee, that becaufe fuch and fuch iin,theretore I will venture too. Obf <. "^ Fifth Note is, Ibougb God be, never fo inclined to mercy y ~ yet this doth not hide fern his ejej the fins of his orvn people, he i^illfees them, he fees what they are in themfeives, and hefeeswhat would become of them if they were left to chcmfelvcs : Now I am iu a way of mercy cowards you, yet Ver.8. *^^ Prophejte of Hose a, 159 yet I look upon you now as fuch as have deferved to be as Admah and Ztboim^ do not think that becaufe my mercy works towards you, chat therefore your fins are not before my ey«, I know your iniquities, and yet am gracious and merciful . And is it (oi Neither then ftiould the hope, or cncou- Ufe. ragement of mercy from God hide ourfins from us : As Dire(5tion^ the thoughts of Gods mercies to us d#rnoc hide our fins from him, fo our hope of mercy from God (hould not hide our fins from our own eyes, but at the fame time when we think of the greateft mercy, yet we (hould look upon our felves as the moft wretched, miferable, forlorn Creatures in our felves. It follows. My heart is tHrned mthin we, my Eepentings are kind- led together. The word here tranflated [Turned] it fignifies fome -|r,,-}j great iVirring, fome change into another condition. And that exprelTion of God here. My heart is turnedy it is not ExpoCi only to note, (according as 1 fee feveral Interpreters go) that God doth change the fentence of his wrath, yet without any change in Gods Nature, for the fame God working upon divers objefts, works in a diverfe way without any change in himfelf, fo that though there were thofe things that might have produced wrath, and reafoningfor it,and (God fpeaking after the manner of men as ic werej inclinations to it, yet upon fuch confide- rations it (hould not be, and though this would be a change in man, yet God islpfinitly above us,and we are not able to know his Nature, this is without any change in him. But I think the words befides that, it fpecially hath a- i.The ^. notherfcope, andthatis to note the fir ong ajfe&ions (as thors. it were) in God, for foin all this we muft fpeak of him after the manner of raen, to note the (irong affc^iions that j5o An Exfojttion of Chap. II. thatthere were in the heart of God i as now, Wcknow that ftrong affeftions in os, whether they be affcftions of loz^gj or of Jyj oio'tAngeti They carry th« heart a- long with therrij and caufe very flrong motions in the heart. I'legive you one Scripture that hath this very phrafej that will {hew you the meaning is not, lurned mthin we, tha^aij in a way of change fo much^ as to note Itrong motiOTs that there are in the heart of God towards finners : Lam.i.io. there the Church is lamen- ting for her fin, and exprcflingrhe mighty workings of heart that fhe did feel in her felt by reafon of her finjand of heratfiiftionj and you have there the fame expreffion that you have here : I am in dijlrefi^ my bowels are troubled -^ mlm heart is turned xvitbin me. The meaning is not there, that I am changed in my hearr, fo as I am turned from my linj But^ J^^y heart is turned mthin me^ that iSj 1 find a mighty moving in my heart through the mighty rporklngs of it^ and the ^rong ajfe&ions of my heart, (as we fay fometJmesJ You make my heart to leap in my belly, or pant, orach within me. Any kind of flrong affeftions makes ftrong flirrings in the heart. So 'tis here^ Jt':fy hart is turned Tvithinmey I find mighty ftrong motions and flirrings in my heart. The Notes. ^I« Firft, Whenthere are jirongmovings of theheart of a peni- tent after God- fucb an one may be very trell encouraged to come to Godj for there are firong motions in G»ds heart after him. My heart is turned, there are mighty flrong movings in my heart for mercy to yoa^do you find fuch moving^ in your hearts as you never w^ acquainted withal before ? before your hearts lay dead^and duU^and nothing would Hit your hearts 5 and now you find your hearts mighti- ly itirring and working ; Doth yctir hearts work fJrong- ly towards God } be encouraged in thofe flirring-, there are as flrong fiiriings in Gods heart towards fin- ners. And Vcr.8. the Prophejie of Hose A. i6i And then fccondly, Let arguntnts to gbedience for Cod obf.2 cattfe fnrringj in our hearts; let them not lie dead and dull in U8 : As Arguments for mercy, Ob ! how ftirring are they in Gods heart ! If any argument for mercy cowards iioners be pro pounded 3 the heart of God mightily ftirsj Oh 1 what arguments do you meet withal coming from the Word many timesj that one would chink might work upon the heart of a Devil to draw to obedienccjand yet your hearts lie dead, and dull under all thofe po- werful arguments. Oh ! how anfutable are your hearts to God I Do you expeft that Gods heart (hould work itrongly towards you to do you good, and yet nothing ftir in you ? And then Thirdly, My heart turned n>ithinrm\ we Obf. 3. muft not call out wholly the fence that's given of it ^ Turned in refpeft of the revoking of the fentence. The Note is : When voe have refolHtiens, firong refolutiom to that that* J evily let tm not thinhjt too much to have our hearts turned J torecaB our thoughts , anaour determinations^ and our prong inclinations : Many times men have ftrong refoluti- ons to a thing, and they fee arguments that might turn .them, but only this, They have refolved, ind they are loth to change their thoughts and refolutions : Oh / take heed of this, for God expreffes himfelf after the manner of men, there have been many times ftrong re- solutions to have dei^royed thee eternally, but the Lord doth that which man would do when he changes his re* folution-, though there be no change in Gods Nature; and he would by expreifing himfelf after this manner to us, hold forth this Note, That we ftiould take heed we ftand not upon our refolutions when there are arguments to the contrary, but be willing to have it known chat bow we art otbetwife thin before we were. Aa Mj^ W JBa- li < i H W M- ' "e. ** ■ 1 6 ^ ^ 4n Expq^Upt.cf. , \ Chapel I II ■ I . I.I. l i ?•-■ -B M*i«— n I I ' '' ■ I I ■ . I — — w mm L L i -L ii. ^ - Mj re^mingj an kindled /^eti&err.^.sa^i.'sjUj lol Surdy God repcms not as man doth. But you know the anfwer of Divin«^ viz,. That his adminiftracion^ are fuch as if he did repent : But the word here tranfla- 4 ininj ted J^Kfcmingj comes from a root that iignifici as well □ n J c Comprti as Repent^wcejOOting that Repentance and Gom- CoiffoLtt txnl- foft arevery neera kin one to another: as the Hebrews twt, ^^- txpfcfs Siij and Pttnijhment with th^fdme word ; fothey ^^ estprefs Repentance and Comfort with the fame word. My Repentifjgs are kindled. My bowels yern witbiifi me: (o that exprelfion you have in Gen. 43 30. Jofepfy bowels did yern within him. And i Kings^p. 26, The mocher of the child when ftie faw it wonltLbtcutpieceft, her bowels ytrned \ the word jer«^ ftiere, is the fame here Vfv^xkindledi her bowels kindled within her, (he found a heat in her bowels. Ihey an k^dkd\together^ P . VVhatfoever might caufe any Repenting?, they all ^P Come together, they lie glowing at the heart. The Notes arc thefe Three, ObLi Firftj Here'j mighty encouragement for praj&f ^ wfaen we prefent argtimemsto God for mercy, to think, that ihofe arguments we prefent, and .ill other that poffibly may be prefented they lie glowing at Gods heart, they lie glo- wing warm at the heart of God ; they are not only before God, but there they lie as a company of fticks that arc gotten together and foglow and are ready to flame out; fo all conliderations that any way may ferve to do good unto the Saints , they do lie glowing at the heart of God altogether. It may be fometimes we come in prayer, alas we arc ftrafghtned in our own bowels, perhaps we cannot cxprefs our feWes, it may be but in one or two particulars we are able to exprefs, and that which comes out of our heaut comes very cold j buc when we are flr^ightjied Ver*8. the Prophefie ef^ H o s E a. 163 Hraigtned in our own bowels, and can exprcfs but lictle for uur leivesjand if we fee fuch at belongs to GodsCove- nanc, we mull know that all conlideracionB that pofllbly men and Angels can exprefs, that may do thee good they care all with God, and are in a heat in Gods heart. I do ^ot know fuch a foil expreflion as this is of Repentings TheTexc re- kindled; l^ndUdtogtthtr, markable. Then Secondly, Let uf gather at marty arguments iu rpe Obf. 2. 'ican to caufe repentance^ and lay them together , and never leave forking them upon our hearts tiU we find them kindled : Sure« ly there's all the reafon for it in the world; Doth the ^ord gather all together that may be for oar good, and lay them upon his heart, and there keep them to his ^earc till chey kindle and work powerful workings up- fOn his heart for good to us ? then, when we iiroul4 re- pent, (for there's reafon that we (hould repent a» well as ^xpe6^ that God (liouMfor us) we fbould be gathering all arguments that pofTibly can be, and never leave till we find them kindled and warn! at our hearts. Ohl many ofyou, at fome times you have que argu- Note^ ^ment that iUcks at your hearts, and at another time there's anocher ; at fuch a time there was fbme one truth :^artedin, and it took your hearts, and you would fay as thofe that went to EmaM, Did not we find uur hearts bu- n within us ? fo you found Truths coa>ing in at fuch a Sermon, and at another, and another ; yea, but now could you get but all thofe arguments that ever God did dart into you to wares of repentance, could you but gee them together, and work them upon your hearts^ and never leave fill they be kin: led, and be cCying to God as Eliijya di<^, till he got fire to come froin Heaven co con- fume the Sacrifice: Ofa Lord, my heart harh a deal of waterieltiiffinit that will not kindle, till the fire ofdhe holy Ghol^ come to kindle^thefe argum«nr» and make them to burn; Oh! ifitwcrewHhu'^^, a&P^z/ii:/!Bi7^. Aa 2 in 1 64 An Expcftwn4>f Chap. 1 1 -,■ ,/ in mtj audtbe fire burMd : fo we (hooid go into oar clo(i:t8 and be g Ciid, twill give iufficicnt anfwer to it, H§rpjballl make thee at Ad" mah, M^/Zeboim ? thati») though God did fuiferc hem tobecatiied away captive, and their enemies p]:evaiPd againitthem^ yechedidnoc rt^ake them as Admah and Zeboim though ; There was not the fiercenefs of Godt ^Dger, the Burnhig oi the anger of God, out againfi them. And the Lord had even in their carrying into Captivity, yet he had refptft to hi» Elcft Ones, and hath Co this very day an intention to do them good after- y;^ ards : And (o we (hall End in the next verfe, that there Is a promife of the returning from their Captivity, and therefore though they were for a long time to continue , in Captivity, yet dill Cod did not extcute the fiercenefs ^f his anger. 3^ Sin indeed ftirs up anger and fierce anger in Godji *«7tt liu) Of- ^^* ?epiuagint tranfl^ite the words thus> 7 rvill not do ae» yijjT^ ^uy^ f^'^f^i^totb^ anger efmj xvrathy that is, in extremity, I l-tu. /o. will not do thus with yoo, there were mighty i^irrings in Gods heart, pleadings of JulUce, and pleadings of Mercy, but Gods mercy overcome^, geis the day, as it .were : Mercie triumphs over JuAice. .. TheObfervaCions: ObCji When tvc have j^irrmgshetPpeenA^ercy and Wrath, the fiit' Xings oj Aods heart; Qki \» youUkcGod^ip|l^ij,Vi j .if?c And Ver. 9. the fro^htpt tf/ H -o 5 E A. t6j and temptations to drarp to jin, the jitrringJ for God itkemje JhouU prevail. Hive not you found it chus many times in your Iclves ? you have had Airring^ in your heart* to fiich %Qd fUchduties, and at the fame time there harh been tertjptaiions coming to fuch and fuch fins ; now 1 pftt it toyo'ir Coufciences, as in the Name of God, Cannot you tell divtrstime* how the temfCddons to hn hath got the day ? you have been rather carried from God to your fcife tinful luft<5and yourConfcience hath been overcom ; Gofircience baih pul'd, and drawing* of the Spirit have betn very powerful, but yet temptations have been more powvcrfuij and you have gone that way; Oh! beafha- med of this, that it Ibould ever be Gid, That at fueh a time there were llicrings with G3nfcience and Temptati- htit. Temptations and Confcience ftirringtogethcrj yet that Temptation (liould overcome Confcience. Thirdly, Gods mercies do not fr^e bii People from aU fruits Obf. ^ (fdi^Uafttre. \^But 1 mil not execute the fierceneji ^f mine arf g«r.3 And my brethren, this is not meant mcerlyofthc times of the Law ; for this anger of God upon them is to this very day "i But yet it is not fiercenefs of anger, lilce that of Admsh and Zeboim : There are (no queftion) a • mong them the eleft Ones of God at this day, Godwil not have tbi< called the fiercenefs of anger. Soj *(is difpleafure, 'tis captivky, long captivity, They are a re|*roacb,and a by- word to the worlds iand yet not fiercenefs of anger : Our dilcontented hearts are ready to call every little affl'ftion, tiercenefs of anger ; Oh/ how fierce is God, if we fuffer any little ! And indeed did wc but know what anp^erourHn^deferye, we would iearn, not to Cill every afHift>on that is^jpon^us^ no, nor 0(ir greatelt affiiftionsjj^'ercewe/? fl/j»^er. Fourthly, Jf^eJhonldacknMPkdge mercy , thoffgb tve fitffer Obf. 4fc hard things', Ifyet wcbe not Utterly, not everlaftingly calt ofFj acknowledge Mercys it is Mercy itiy Repentings^ kindl«d |6S\ An ExfojltioH if Chap, i! Kinaletii I i»Ulmt execute fiercenej^ ffj ajiger: Why > Ee- CJttje they tpere not. as Admah ^WZiboim. Learn we all this : Thi« day whatfoever affliftions are upon me ; though it may be you are ready tw fay. Such afilifttons are upon me, as upon none ; we arc ready to think our afflit^ions to be the greaceft of all ; yea, but blefs God that thou haft not fire from heaven to confumc thte and thy family:, for this might have been thy porti- on, this _/?e/'c£«c//o/ -r^wger. IwiU not return to defroy Ephriim. Escpof' God here compares himfelf to a Captain that comet with his Soldiers unto a Town : I fuppoie many of you in this place may eafily come to under ftand the meaning of this word 3 by what they have fecn and felt ihcmfelvci : Soldiers come to a Town, and there they pillage it and away they go, and fo the poor people tiiink, Soldiers have been here , and I hope we (hall do well enough now, and think all's over : It may be within a month or two after, the fame Soldiers come again? and utterly rnin the placej and ftripthem of all. But now faith God, 1 will not return to dej}roj Ephraim, that is. Though I lay my hand upon themjand affii^ them, and take away ma- ny comforts from them, yet when I have done that, there I'le leave, I will not come back again with a purpofe ut* ttilj to ruin them ; This I might do, I might return up« on them with one evil upon another, but I will not do fo. From whence note : Obf. C, ^here if no caufe that fnners jheuld be fecure rvhen fomeevH ii up«n thems to ihin^ this U ittior ^ let him begin wich me it he will ; this is mans difpoficion ; buc lama God and not man, 1 account it my glory to begm the work of reconciliation^ there is HOC luch a difpo6tion in mc as in roan. Eightly, Man, he cannot forefee the confequences that g^ may toUow upon his torbearing, or pardoning of offen- ces, and therefore he is loth to forbear or pardon : But I am a God and not man, 1 have infinite wifdom and can forefee all confequences that will come. Ninthly, Man, he cannot work good out of what ill 9 carriages there are againil him, and chat makes him not to forbear^ but lama God and not man. I know how to work out mine own ends, and for che glory of my Name out of all the fins of my people. Tenthly, Man though he proroifes much mercie, yet 10. ofcimesjif thofethat he promifes mercy to do otfend him, he will recal his promile again, and he chinks he may do ic, and he makes all his promifes but conditional ; yea, but 1 am a God and not man, 1 do not Aand fo upon it, chough I know beforehand there will be many weaknef^ fes, and infirmities in my creature, yec I have fome pro- miles that are abfolute promifes to thofe that are my £» U6t Ones, and I will not recal my Promifes though they bs unfaithful and finful. Man doth not only recal Pro- mites when there is occafion given, bac many times through unfaithfuinefs. And therefore I remember £rc»ti»f an approved Divine, hath this Note upon this place. The word (faith he) is Ip, not jidamj and fo heg^gj^^^^j^ tranOatesit, lam a God, and not a Nshle mani you (ball not have iuchd«alingi with hie as from your great men, many great men make great and fair promifes, and you Noble metj depfind upoit th«m, butcbcy will deceive you, accor- ding to that in ?fal, 62.9. Surdy men of low dtgree are va- nityj and mm fff high dtgree are alje-, and your Courtiers Bb 2 and ji An Expoftfon of Chap. II. and great men, how do they deceive the expeftation of thofethat are with them, efpecially in their need, they leave theiTi in the larch many times j but I am a God and not man, you (hall not have I'uch unfaithful dealings with me. II Further, If man forbears and paflis by offences now, he cannot have the offenders again ac advantage when be pleal'es, and therefore he thinks he bad b*ft take the advantage* now 5 Oh but J am a God and not man, my Creatures I have them alwaies at advantage; ic'strue, I can fparethem now, for I can have them under my feec 2gain, and again, and again, and therefore I have no fuch rcafon to rake advantage of my poor Creatures as one man haih of another. j2, Lai^ly, 1 am God and not man ; that h, Man he is bound to poficive rules of Juftice that are fet to him, but lama God and not man, I will have mercy on whom I will have mercie, and whom I will I harden. TheObfeivations. Q\)( I, Firft, Coodijej^andmercyinCodU that mherein he Glories: it's true, the Lord is high above man in all excellencies, but mark here how he glories chat he is a God and noc man in the point of execution of wrath : Many glory in their anger, and make that to be their excellencie, and their bravery. Oh they are brave meh and of brave fpi- rits when they can vent their wrath, when they can rail and fpeak evil, and make others to come and fubmit to them, and llrike or punifb them, why now they are brave men, I'le make ycu do thus and thus : as in a Familie M ftcs of y°" ^*^^ ^^^^ fomeiimcs a poor man or woman manifest Families. abundanceof prideof fpirit asif they were Princes and Monarchs, they will do thus and thus, and you think your felves to be of brave fpirits j but mark, God glories in this, that he doth not execute the fiercenefs of his an- ger. I am inBnitly above man : Wherein O Lord art thou above Ver. 9 the Prophefie. of Uo sea. 175 above them ? I am above them in chit, That I can rule min? anger, and am mercifuLco thofe that are beneath roe : here's Gods glory. ... v> ; - ' My Brethren jthis Scripture (were there no othei;){hsws Ufe. that paffion and angerdebafes man, we have a notable Siirip^ureforthis, that God glories in hj> long-fntfering apd patience towards hi* Creature, in Nu>inb 14. 17. And fiorPj I bcfe^b- theey l^t4beporfer of my Lord b( great, ac- Numb. 14. c^rdin^'tt^'-thon haft (hal^mt. M/h^t hid God fpokcn, or i/' explained where had heTpoken any thing ? Mark, this Scripture hith refei^ence to the latter end oC Exod ^2. thtre God promifed thatMjfe/ (hould fee his glory, and in Chap, 34. God made his glory pi iVby him, and what wasit? The Lord, the Lord God, merciful and gracioij^^ long- fufFering, and abundance In mercy and truth &c. Now ii/;;/ei hath reference to this, Jl^«i/ej laies hold upon this, as if he (bould fay, Oh Lord, was not therea time that I was pleading with thcc? and dideil not thoii promife to (hew me thy glory? and was it not the Lord longfufFe- ring and of great mercy ,fof giving iniquity and tranfgref- fion &c ? why now Lord manifelt thy glory, now Lord ihew thy felf to be a glorious God, in doing what ? mark in the ip.verfe, Tardm 1 Bejeecb thee thi iniquity of Verf. i^, this people : That's the glory that God (hould (hew forth, and manifeft his power in it^ one would rather think that the power of God (hould rather be manifeft in the deftruftionof (inners i no, the power of God is manifeti in Mercie as well as in miferie and deftrq^ioi? : And we find that thofe that come upneereft to God, they are the Qq^'^"^^ a^ mo(t loving and gracious merciful hearts, yea if they do merciful. but comeneer to God foas poflibly natural men may, to have but any magnanimitie, that's a little neerer to God than a bafe fordid fpiric, the magnanimoufnefs of yea, if but in a of any mansfpirit appears in his love and forbearance "^oralneeine^ and meeknefs, and genilenefs, forfowe know the Hea- thens could Cay ,The greater any one 1$ the more placable is *74 Ah Exfofttim of Chap. ii. is his anger, a generous mind not cafily mov'dij and lo he compares me Ljon, and Bears, and Wolves^ cc^ciher^ ihc Lyon is a magnanimous Creature, therefore (aich che Heathen, It's enough lor to ^all down before a magna- nimous Lyon, but tor Wolves and Bears they iuiuic over thofe that falls down before them; So thole that tAvc the molt magnanimous fpirits have the molt patient i^i" nHy and forgiving fpirits, and pardoning fpiriis : Tbis n as crofs a Note unto a carnal heart almoif as any thing, I mean to one that gives way to the lulisof his paflion, for he thinks himlelf only magnanimous when tie can vent his anger; and were it not for the thought that he thinks he (hould be a fool, he would forbear his Mafters of ^^S^^^ *^ " no^ ^^y honor, but it makes thee bafe in the Families* eycsof thy (crvarics, children, and wife, when thou co- meit into thy houfelikeamad tool, it makes them look upon thee, and defpife thee, when they fee thee thus drunken in thy paflion. -. ;fi>^ ' 'iv/-»ji>5 /.; : j,;.- ^ ObC2» Secondly, Such are the provohaiivrtswf God vaufidiy'Jrnj ibat if CM mere I'tk^ t^yoUy jmnerj could not he ferhorn ; as if God lliould fay. The truth is, your lins were fuch as were noc I a God, it were impoflibU that 1 could bear ; for fo it is (though we think not of it) the evil of Im is lo great 4hatifail the patience that were in all the men chat ever was fince the world began were put into one man, if he knew the great evil that there is in fin, he would deliroy the World, he would not bear, if hit heart were but holy, as here God faith himfelf. ^ Thitdlyi It's a good pcay to eocercife faith in Gods mercy ^ta ^^^* 3 ■ lookjtjvn God at a God beyond «#, beyOnd any creamre ; tor fo this is therefore expreffed, to the end that the people ofGod might exercife faith in beholding God asaGod; that's the way tO help thee in thy faith ; wouldeft thou cxerbife faith upon God ? look upon hini as a God, and do not Conceive him to be as a man"; it's true, to look upon him fomcimes as acoaipaiTionatman isftlitle help, but Ver .9' *^^ PropkeJ/e of Bo $k a. 175 but that will not do ic ; I fuppofe it would help a Uctle, fomcthac are here, fuppofe tfaisj Thou hadcft co deal ^naptfimile. with the moft merciful man that ever liv'd upon the face of the earth, wouldeft not thou hope then that thou mightc(t befav'd if he had the difpofe of thy eternal c- fljte : fuppofe there were a ]udg that had the rooft relen- ting heart that ever was in the world, and all relentings that ever were in all mcne hearts were in hinij if this Judg had the difpofe of thy etesnjkl eftate, would it not help thee,to know thou haft to deal wich one that is infinitely above that Judg: That Judg were actud Tyrant and Tyger in comparifon of this God, God is God, and not roan, he is infinitely above man in the waies of his mer- cy: We many tim«8 with looking upon God as our felves it makes us bold in fin firft, and afterwards it makes us Jhe Devil's dcfpairinfin, as thus in Pp/. 50. 21. 7^^ thottgbtejl i«ratagem. tvat lil{e to thy felf, faith God there, that is, becaule I was patient and longfuffering towards thee, thou thoughtcft 1 was like unto a man j and a man though he be a little offended, you think you maypleafehim again, and Co you thought I was like to your felve«, therefore you go oninyouriins; So the Devil firft makes us look upon God like our felves, and fo we think that God hath no greater hatred to fin than we have ; but then turn the o* therfide, when we have once committed the fin, when the Devil would tempt todefpair then he makes us look to God, like to our felvei, that's thus, I Bnd that I could not forgive fuch an one if he had wronged me in fuch a manner, and therefore they look upon God like a man, nay, like a corrupt man; Oh/ whatadilhonoristhisto God, that bccaufe thou thy felf haft afroward perverfe Difcouhging cruel heart that thoil canft notforgive> therefore thou thoughts in lookeft upon God a« if it were as hard for him to forgive aWi^ed con- as for thee. My Brethren, the looking apon God as a^ieX^hT^' God, it would help againft many difcouragingthoogbts formed ^ciol iapoor fioQcrft: aifiri^ thus. My fins arc verjr great ; ,^rinc. 1 Men »7^ An Expofttion of Ch^lp.ll Men will forgive little offences, but God is a God J and not raan5and thereforegreat mercies arelictleincompa- rifon to him. 2. A fecond difcouraging tiiought is,! have finned againft many otters of mercy J butOodisGod, and not a man^ and Gods mercy is fuch as brings in men that have refu- fed the offers of Mercy. -> And then Thirdly, None U fo jinful as I^ but God is a ^* God, and not Jimanjand therefore he is above thee in the waies of hi^ mcrcie, Gcd hath more mercy yet than ever he did manifeft toany one creature in the world, and though I be the viUft of all liiiners, yer let me look upon God as a God, and not a mail. 4 Fourthly, I am unrt>ortl?y (faith the firmer) of any mercy fioinGod. Indeed, if you had to deal with a man it might hinder, but God is a God, and not a man, therefore 'tis not unworchinefs that hinders mercy in God, it is that mercy pleafes him. .,» . y Yea, But I am like to be ofno ufeto God, It's true,-, if' you were to deal with a man, he might not be pleafe-• -r gainlt the cie as this 15 ? Tie name v again, abule ic at your peril : abufe of this Suppofe thy condition f6 low, yet would not this ferve doiftrine. thy turnj fuch mercy as an infinit God (hould fhew, fo that VeV'9* '^^ Prophefie ^ H o s E A. 1 77 that end chat hemighc appear to men and Angels to all eternity, what he is ab])to do in the infinicnefs of his mercy. Would noc this fervethee,and help chee,and heal thee ? Now this is tendred to thee in the Gofpel, even this mercy is tendred to thee in Chiilt to be an objeft of thy faith ; and the very prefenting of this is a work of the Miniilry of the Gofpel that it might draw afts of faith, xhe chief for it hath a power to draw forth faith, yea, to beget work of the faith, the very prefenting fuch a thing as this is hath a ^"^^^'^y* c[uicknef8 in it : It's true, if you look upon God only as a merciful man, this is no fuch glory as the (bining of it upon the foul Will ad life ; As now, the fhining of the lVIoon,or a hundred Torches wil never beget life in aGar- deujbut thefhlningofthe Sun wil do it: io the apprehen- ding of the mercy of God any other way but as a God, k at a God inChrifiy will never beget life in the foul, but What is the look upon him in the infinitnefs of his mercy, whofe^^^'^'.^^^'^^f thoughts of mercy are beyond ours as high as the Hea- * vens are above the Earth, this is the way to beget faich. And therefore thofe that cannot beleeve, they take very il courfes for themfelves, only to have their thoughts upon fuch things as may difcourage them, and thi:y ihink that this is as pleaOng to God ; but certainly the way to beget or raife faith in thy heart is, to look upon God as a God in the waies of his mercy. Yea, but you will fay, The truth is, this that you Objea; fpeak of, that God is a God, and hora.man, is rather a difcouragement to my heart, *tU a God that I have (in- ned again!), and not a man ; as one way it may encou-. rage me, foanother.way it may difcourage me; Againfi thee , again f thee bofyi^have I finned Cfaith "David) Pfal. 51. And indeed, this ts&it moft piercing thought in a true- penitent heartjMyfinisagainftGodjIhavelived folong a time without a God in the courfeof my life, and I have flruck at God himfelf in my iinful waies. Oh wretch ~ that I have been i I have been guilty of the darkening of C c the 17^ AnExfofiiimef Chap.n theglory of the great God in the world : Now Tie an- fwer thee this in a word ; Anfw. And is this that which doth aggravate thy fin in thy heartMoes this work upon thy h«art moftjthac thou canft appeal to God, thatof allthe confiderations of i^n that ever thou hadeft in thy life, there is nothing grieves thee fo muchj as that it is againft God ? Becanfe God is fo glo- rioufjfo in finitely worthy of honor from all his crea- tures J beo^ good comforts and take encouragement from this point, and mark what I am faying, and with that I fliallclofeall. If the confiderationoftheglory of God above a man doth thus aggravarethy fin to thy humiliation, then it vvrl I aggravate the mercy of God to thy confolation as well; If thou workeft this thought upon thy heart. Oh my fin is ag anft a God and not a man, and therefore my heart is humbled, then the Lord would have thee to make ufeofthe confideration of his glcry as a Cod for thy comfort j God is a God, and not i man, in the way of mercy. 7he Moly one in the mUfl of thee. ' God gIoric«much in his Holinefs, and that in the mr* deft of his people. Gods Holinefs is, Expof. [He is] here fsid to be the Holy One. i. To fiiew ihtt rhe anger He wou-ld let out fhould be fuchjas (hould have no mixture of evil. But what confiderations might be to order and guide it fhould not bewanting. Mens an- gers are very unclcanjthere is much Woke and filthy fiuff together in their fire. But here in ^:)9od. i $. 1 1. [God is faidtobe^ Glorious in Holinefi. Gods vials [of wrath] are golden, Kevel i S- 7- Vfc* Let us labor to be holy in our anger. This is a rare thing, if there be any corruption in mans heart it ufual- appears in his angei', 2t Becaufe Ver.9. therrophefte of UosE A, 179 2. Becaufeofhis gracious carriage toward them in re- ^^3 5 gardof his Covenant, to make that good to tnena, he "^^^^^ would remember his faithfulnefs to Abraham. 01/32 Obf.i, God delights to (hew the glory of hi«HoIinefs in mercy, and in pardoning ofiia rather than in reven- ging for fin. Obf. 2. God* faithfulncfsisi fpecial part of the glory of hia Holincfs. "Zy/e, I . Hence fee how Holinefs will help our faith. Vje^t. Let us manifeftour holinefs in our faithfulnefs. I am holy to make them holy ; to fandiifie them to my felf. In the midfl of thee* liorMJw. Gifting the beams of his Glory on every fide of him. '^^ «i^^'^. ■ But how in the midftj when they fo vile, and caft off Queft^ from being his people, a fink of Idolatry and wicked* ncf$? Iq refpeaoffome of his Eleft Saints. ^nC^v^ Obf. God continues among a people for his Saints, his Obf.i Elefts fake. The Saints (hould confider of God, a holy God in the midrtef them, and accordingly behave them- felves, Levit. 26. 12. I will Walk amongyou^ and I vpiH be your God; But 2 Cor. 16,16. I will drveU among them, and T»a\in them. Obf Men of Place and Government, (hould be in the Obf.i, midft of thofe that are under them, carrying themfelves holily, though they fiiould befroward, pettifih, finful, yet they fhould carry themfelves according to rule in all holinefs, gravity, wifdom, moderation, &c. Km*, TarmviM^ with fome others, thinks that here is Expof.a* (Enallage Numeri) a change of the number (SanSiuf, for SanBi) Holy, for Holy One«, or Saints, and fo hath re- ference to the deftrudion oiSodom^ becaufe there were no righteoas, hen^re. Obf. The Saints are of great ufein the places where Qbf. 2» they live. They arc the caufc of mitigation of Judg- ments. Cc 2 JmU 1 So An Expojttion of Chap. 1 1 . I wiU not enter into the City. Lutb. Expof. Lttther thuij God would [lignifie himfelf] to be mer- Culttm rneum ^'^f^^Y to Caaertd //rde/ among the Gendlcj, Vttamennon matamumci- ^^^'^"^^ ""^ Politiam Mofaicam, but To that they (hould noc vjtatej fed per return to the jyofaical Law. tolummmdum But rather it 18 to be taken in reference to the manner trom the ii- of Gods proceedings in the dcftniftion of Sodgm \ after he fiiip; ot che had done conferrn g with /Ibrahamy he entred into the Suiia&c. Cityj and deftroyed it by fire and biimtione. Obf.2. Obf. God many times ftands at the gates of a Cityjrea- dy to enter in and dcftroy itj but humiliation in prayer, and reformation keeps hiui out. XJTe. J God hath not entred in here thus yet ; Oh ! let not our fin caufe a merciful God to go out, and a provoked God to enter in. V E R. 10. 7hej pall wa\ajttf the Lord^ He paB roar lik^ a Lyon. Expof.i ^TpHey {hall not walk after their own inventions any i more^ nor after the iufts of their own hearts, nor af- ter the examples, or the coQnfels of men, but after the Lord, they (hall fee God before them, their hearts (hall be drawn after him, as they fhall fee God in his various admini(irations, fo they (hall turn this way, or that way which way foever God leads them; though in paths they have not known before , yet now they (hall walk af- ter him, though in paths that few others walk in yet. Through fire and water, though in difficult paths never fo dangerous to outward appearance ; though God fhould lead them from their deareft comforts, iwetxt^ contents, though it did not appear to thgm, whither the way tended, what God meant to do with them ; yet fee- ing God before thtm, they (hall be willing to walk after himj Ver.io. the Prophefie of lioSEA. 1 8i him 5 they lliall account that way God is in, the beft way, the fiFert way, the mort comfortable way. Revel.i^. 4. Ihefe pt^ fall ore the Lamb ivbitberfoever be g^etb, theft roere redeemed from among men, being the jirfl fruitj to Godj and to the Lamb. They (hall walk in a conftanc fteady courfc of obedience afcer the Lord. It is the Lordj the bleil^d glorious God, whom their Reaf* foulslovei whom they defire to honor; to whom they havsgivan up i'oals, bodies, lives. libertieSjnameHjsftates, whatfoevcrthey are, have, or are able to do. When Pe- ter heard it was the Lord he thrcvV himfelf into the Sea, thit he might walk after him there. Thus the foul converted to God, loveitowalk after him. But this is fpoken of the Church, as walking after the Expof, i. Lord in times of Reformation, efpecially that famous time of the reftituiion of all things, when God (hall call home his people, the ten Tribes, who yet are fcattered up and down wandring and groping in darkness; They (hall walk after the Lord, the Lord ftiall be a Captain to them, leading them along as his redeemed ones, wor- king by them glorious thingsin the earth, and brmging them through all oppolition to places of re(f,and fulnefs of all good; God (hall appear in fuch vifiblc admtniOra" tions of his, fo as they (hall fay, Lo, this is our God, this is the Captai-n of the hoftof the Lord, yea, it is even the Lord himfelf, we will joy n together and follow him, whofe wifdom, faithfulnefs, and courage is infinite ; we will follow no other but him, and in fubordination to him. The fight of fuch a Captain going beiore them, (hall put lifejCourage,and magnanimity into them,what- foever they were before. Hence note, Obf. It is the ininite goodnels of the Lord, to be the Ob(,r, . Captain of his people. Obf. It is the honor, fafety, happinefs of the Saints to Obi, 2* have God before them, to be walking afcer bim* He 1 8a An ExpofitioH of Chap.l I He P^all roar lik^aLyon, Expof. If God appears thus ic will make them fly from him ; No, they fliaij notwichftanding this, walk after him. Obf# Obf. That the raajelty, and terriblenefs of God, in his wondcrluland dreadful works, caules the wickcd^gailty confcienccto fly from him ; But the Saints (halj iolJow afcer him,and cLng unto him '- Ifa-'^^.i^.lhe Jrrjners in Sjon are apaidjfejrfulneJsbatbfurpriJvU iht hypocritts. f^hoamongfi tupall dwell with devouring jire ? who amongst w jhall dtpel tvith everlajiing burnings ? He that work^th righteoujly^ and ^eakph uprightly. Aft. 5 . 1 3, 1 4. Of the reji durji no manjoyn rrtrjelfto ttam. And teieeve'^s were the more added to the Lord^ multitudes both of men andrvomen. Pia.46. ( Luther s Pfalm) 1. IVe will not fear, though the Earth be mevedj though the Jldountains be carried into the midjl of the Sea^though the waves thereof rear ^ though the AdQiintai7ufhak^. Verf. 6. IheHeatbeti raged, the Kingdoms were moved -^ he uttered his voice^ihe Earth melted, 7he Lord ofHofs is with us, the God of Jacob is otir 'Refuge. Nahumji.z. Ihe Lor drevengetbj the Lord revenm geth, and is furious ; the Lord will take vengeance of his adver- farins. Verf. 3. Ihe Lord hath his way in the whirlwind^ and in thefiorm. Verf. 5. 7he Mountains qua^e at him, theHiUs melt, and the Earth is burnt at his prtfcr2ce' l^ho canfiandb.m fore his indignation ? who can abide the fiercenejs of his anger .? his fury is powreJ out Ul^efire, and the Rockj are thrown down by him. Veff. 7. Ihe Lord is good, a Prong hold in the day of trouble, and he knoweth them that trujt in him. Joel, 3.15 16. Ihe Sun and the Afuonpall be darkened, and the Stars fhal withdraw their finning-^ the Lord fh all roar out of Sy on, and utter hii vcice from]tv\l(aUm', T-ht Heavens and the Earth jhaUfhake-, hut the Lord will be the hope of hii people, and the Jlrength of the children of Jfrael. Hab. 3.17,18. Althougbtht Figtree jloaUnotbloflom^^c, yet will I re Joyce in the Lord, I will j,y in the Cod of my falvation. XJ{c. Oh .'thebleflmgofaclcan Confcience, it looks on the Terror of the Law, and of Godj with comfort. W here there Ver. 1^6. thePr9phefie^f H o s E A. 185 there is neighing of Horfe*, beating of Drum«; ratling of Simile* Pike«3 roaring of Cannons, yet if a friend be the Gene- ral, we fear not. Al the terror there it in God, is comfort to the Saints ; the wicked have the dark iide of theCloud, the Saints the bright. Vcut. 35. *. From his right band vpent afierj Latv, Verf. 4. Mofes commanded us a LaiVj even the inheritance of the Congregation 0/ Jacob. Nehem. 9. 32. 7be great, mighty, and terrible God, will keep Covenant and Mercy. Pfal. 47. I, 2. Shorn unto Cod mth the voice oflri- amph, for ibe moji high U Jerrible. Be godly 5 and keep Con fcience clean in thefelattec times ', train up your Children in waies of godiinefs. Shall roar lik^ a Lyon. The roaring of the Lyon invites the reft of tljcbfiaftijpjyj^j.^!^ there is fomething for them. Queft. But n>hm rpas tbU ? Oueft Anftv, Many think when the Babylonian Monarchy was Anfvv*. i. broken by Cyrus ; then Belfhazzars feneci beat together, and then the Captivity returned, and that divers of the ten Tribes joyned in the return. But this is fpoken of the Rejeftsd, Body of them; and if any fuch remarkable return [had been ] Ezra would not have left out their Genealogyes . Others refer it to the limes of the Gofpel, Heb. 12,26. 2 let once more Iff^aks not the Earth only^ but alfg Heaven. The voice of the Gofpel, 'Repent ; and he that bcheves jluU befa- lied', but he thatbeletves not,fl)alI be damned, wa$ a TerribJe voice. When fecure minds (faith Luther} hear, that fal Qaidfacitntm vation belongs to none but thofe that are baptized, and "^'^^^ P'^^^" <^- that beleeve in the Name of Chrift ; they indeed tremble, ]Z aidvun^ and are folicitous concerning their falvation. „o„ coutingere- falutem nifi * Bapti:(atH ^ cnientibm in Nomen Chrifti^ vM ex^mefiunt ; et de fa^utemftmt foltcith Luther. An Expojttim of Chap, ii Jm'tM when he read the firft Chapter of the Gofpel of John [was terr>fi d ] I Bui I take this rather to be meant of fome notable work ot Rerormation and calling in cheie ten Tribes to joyft with the Church. The Lord will roar ro terrific the hearts of their Adverfarics^that they (hall no[ be able to hinder rhcir return. Hence note, Obf. Ihat rvhen Gods time ii come for a through Reformation and kringiNgin ha people^ be vpill roar terribly in the worlds he will appear in fuch Majeuy, Glory, and Juftice, that he will m&ke the earth irembje, TfaL 102. 16. IPhen the LdrdjlyaU build up Sion, he vcill appear in his Glory. It hath been his way in his appearing tor his Church, Ffal. 76. 1 . 7heUi even thou art to be feared ; and who may fland in thy fight when once thou art angry ? Thou didefi caufe Judgment to bt heard from Heaven^ the Earth feared andwai Jiill when Cod arofe to Judgment to fave the meek^of the Earth. (Verfc 12.') He paU cut ojfthe^irit ofVrinces^ he is terrible to the Kings of the Earth. Ifa. 34. 4. ^^U the hoji of Heaven fhaU be dijjolved, and the Heavens pall be rolled together as a fcrole 5 and all the hoji ^j all fall dovpn as a leaf; for my Stvord JhaU be bathed in Heaven. (Ver. 6. j JbeSvpord of the Lord is -filled rvith blood) it is made fat with fatnef . (Vcr, 7.J Ihe Land JhaU be foamed with blood. (Ver. 8.) For it is the day of the Lords vengancB) and the yeer of the recompences for the contra- i/erfieefSion. Ezek. 17. 10. Shall it not wither when the Eaji wind toucheth it .^ Greattroubis ^^'^^ raiiing ofChrifls Kingdom, Ffal. 45. 4. Thy at the aaifing ^tght hand jhaH teach thee terrible things. Revel. 6. 15. Tibe ofChiifts Kings of the earth, and the great JUfen^ the rich men, the chief Kingdom, Captains, the Mighty men hid thtrnfehesinthe dens, the roclq of the Mountains, and jaid to the Mountains and Roel^s, Fall on liS) and hide t^ from the face of him thatfitteth on the Ihrone, andfiom the wrath oj the Lamb. Dan. 1 2. 1 . Ibere fl:>all he* a time of trouble, fuch as tvas never fnce there was a Nation^and all that time thy people pall be delivered. La&antius Lib. 7« Cap' Ver.ipi the Prophe/ie afU o SE A. J185 Cap. 15. as then Egy/^rfmUten^ To now all places 5 as Laaant.Pro- then iignsandprodiges, fonow; admirable wonders in ^^g^^mumdA" aU the Elementsof the Worlds [Earth, Sea, Air.J ft'onmi^df^ 1. Becaule the ungodly have been cruel agaiuft the "'"^^^^t SaintS) PfaLy^^. 4. 2bim Enemies roar in the midji of the Congregatian. 2. The wicked will bsi lecure ; yea^ his own people, [and willftand in need of roaring co awaken them.] 3. The i\dvcrfary will be (tout and proud, Confttnde^ tur omne jwf , & Leges perilnnt. Ail right will be over- turned, and Laws penlh. ^. The difticuliies will be great, Co as when Chrift comes (hall he find faith on the earth [namely that ever his work fhall be brought about] Luk^, 18.8. There will Luke, 1 8.8 , be mighty changes of things. Hence obferve, eulightned/ ' Defpair not though wicked men ftrengcben chemfelves q^^ , never fo much, God can foon make mighty alterations. Nehem. 4. 14. Be not afraid ^ remember the Lord which is -ve- ry great an^ terrible. Deut. 7. 2 1, Iheujhah not be ajrighted at them^ for the Lord thy God is amongiiyou^ a mighty God and a terrible* Again, Hence learn to prepare for thofe times. Obf.2* When he fhall roar^ the children jhall tremble from the Tex% Tveft. Amos, 3. 8. 7he Lyon hath roared, who xviU not tremble .? There (hal be mighty ftirrings of heart : Mens hearts dial (hake within them, lb as thtie (hall be way (f)ad< for peo- ple whofe hearts are awakened to come into the Church. There is a trembling of the Enemies, they (hall be itruck with fuch adonKhmeni , that they (hall not hinder ; Their violence and rage (hall be abated. They iliail fay as once the Egyptians^ Let as ta^heedrvhat tve doj the Lord fights for them. And the hearts of thofe that God intends to call ftiall Sainrs need beawakened, the ilightnefs, and vaniy of their fpirits awaking be- ftiall be taken offj The fear upon their hearts, (hall make fore times of Dd ~ jljgj^ Reformation, 1 86 An Expfition of Chap. I r Turfide aecuy. rent^ Tremel, Properabunt, Vatablus in nocis. Text, Fj/y Marii. Expof, Obf. Expof. Advokbunt^ Vulgar. Expo£ I ♦ Expof. 2. them fear ; they (hall be roufed from their fluggiHbnefs ; they ihall make haft to come in to joyn with the people of God. Fear caufes haft, fo the word ^ here iignifiey^ [and is rendered by fome] Men delay and triflejtill God ftrike* their hearts wich fear. Spiritus fan&uf nefcit t^ds molimma. The holy Ghoft likes not lazy laboring. Ija. 49.17. 7hy children jhall mal{ehafi. The children (IjhU tremble from the nfejl. Thofe afar off [which were] moii unlikely, Ifa 42.4. Legem expeti shunt InfnU. The Ifles (hall Wuit for my Law. The Mediterrdrnxn, the Mid-land Sea is in the weft. Ifa. 49. 1. 12. Hence note that. There are like to be great ftirrings in the Weftetn pans. V E R. II. Ibty fhaU tremble at a bird out e/Egyptj andas a Vove out of the Land of hSyrh. BEing ftrocken with fear they fhall haften^fo the word advolahunt) they fhall fly. This fome think to be folfilled when divers of the ten Tribes joyned with Judah in the retarn of their captivity ^ for the Monarcy of the Afjyrians was fubdued by the Ter^ jianjy whole King wis CjrM. Therefore it is thoDghe that the fame liberty was given in Affyria for the ten Tribes, as in Babylon for Judah. And not long after Cambyfes the fon of CyrM^ overcame ih« Egyptiam, as Herodotuf^ Lib. 8. JufUna^. Lib. 1. faies. And it's like he would be favorable to the ten Tribes^as his father had been to Judah. BuE Ezra^ as was noted above, in Tikelihood would not then have omitted their Genealogies: Howfoevec in the great Rcfiauration of things, this will bcful611ed. The Jtivs were ftrongly (tt to go to %}'/h now ?hey (hall as ftrongly d<£rc 10 gee out, to joyn with the Chur- chei.^ Ver.ii. thePropheJteof Ho SEA. 187 ches. Fly at a bird, not come as a fnail ; get over all difl[icuUics, [having] their fpirics elevacedj railing chem from earcbly droilie things, they have no confideracion of them. Now all cbeir defire is to joyn with the Saincs, that they together with them may follow after thr Lord. jind asa Dove oh t $fthe Land Cohsenace, T^«^o''«^'»avingmanifcftcd the bowels of his tender A companion towards E;?^:»r^/fM, f the rcn Tribes) he comes further to Ihew what was that, that itopt the way and courfe of his grac^, of the grace that otherwife mights' . , have been let out unto them. ,r • Ephnimcompafethmeahatttrnth lyes, ^:J2aD ^«/c'J me -vvith lyes, that»8 the word, he befits me round-, Expof. I am la rcfpea of the hn o( Ephraim, (rhar is, of the Go- Seneral. vemors, and of the [houfe oUfrael'} that is the People) I am (as it were) a man befet round. As a m^ n that would have a pailage fuch a way, he goes one way and there he isitopt, andanotherwayandtherehe isftopt : foGod compares himfelf to fuch a man, as ifhe would be going; on in the waies of mercy, & there he is ftopt in one courfe. oHin or another^ and going on in another way, there he IS ftopt again. Ephraiax Ver. 12. the Praphej^e rfUoSEA, 189 Ephr Aim bath befet me mthlyesy that is, with /^//ewey- Particular, pip) tfbx that*8a iye) with Pretences, they put fair Glof* fes upoh things bucall axe but lyes,he hath be(et me with politick ftiifti of his ovra^d ^k>^ f .-i-d • ^a iei! Thefe did befet God, yea, and befec the Prophet too, £xpor.2« for Co I find fome turn it, they think it's fpoken as in the perfon of the Prophec^.the Prophet complaining that he wa8befetwithiie$,;tbatchey might prejudice his Mini- ftry, that they mjghtdo What they could to take ofFthe power of his Miniltry in their hearcSjthey befct him with lyes, with falfe reports of this and the other thing. Up- on which one hath that Note. A faithful Divine, d Theokgut fide^ Preacher, is nothing elfe but as it were a Gentler to which /« nM aliad all lyes of falfchood do tend, they all go that way, 'tis eJi,quamCenm a great plot of the Devil to draw his line?, and to let them ['^J^llZ make theMmiftersof God (that God ufesas any Inftru-^^^^^^^^^. mentsofgood unto his people) to be as the Center of ^//m/, Meifnsr them all. ThMv MeifnerM in his. Comment upon the pl4ce, ' , But I rather take it as {poken in the Name and Perfon , oi God; Befet me rpitbljej, (i.e.) They do not only feck The meamos to blind men, but they would do what they could (if it were poiTible) to deceive me, faith God. And indeed when men fcek to blind their own confciences. what do they but feek what they can (if it were pofTible) to deceive God. In the very aft of Worftiip (faith God^ they are falfe, they do profefsj honor and fervice to Godjbut they lye unto him, even when they are worfliiping of Him. Many in their prayers,in the folemn aft of Worfeip^they befet God with lyes.' Oh! how do many come into the prefencc of God Obf« m, when they are worfhiping of him, and there profefs to God theacknowledgmenc of his Greacnefs,hi8 Glory,his Majefty, his Power, his Sovereignity, his Dominion over thera, and profeft a great deal of the fear of the Nameot God ! and yet God knows it is not in their hearts, it is bat ^9^ :. An Uxf^iiion cf \ Chap.ll, bucds a lye to God j when they are worshiping God (here chey acknowledg their fin, and )udg themfelTes for their iin, as if they were very much humbled, and trou- bled for their fin ; but God knows chat thii n but a lye cobini) there 18 no fuch humiliation of their hearts be- fore him as fcems to be in their expreflions before God ; efpecially when they are in company they cry to God for grace, andwould fain above all things in the world have hie Grace, but God knows *ci8 but a lye, all their prayers are even befetcing God with lyes. Ufe/ Oh 1 Confider how farany of you have been guilty of this, efpecially in (graying with others, according to that Scripture, FfaLy.^.^6. 2hef flattered bimxpith their mouthy and Ijied unrohim mth their tongue. The word that is tran - IrllnEi'' ilitcd ^i2/fer€<:/, it fignifies deceived, They deceived him wkh their mouth. Q^R* Why, Can God be deceived f AnAv# No ; Bat they did what lay in them todeceive him, if. ItwerepoiTibiethathc (hould be deceived they would; deceive God. No mervail though men do deceive men Co much as they do ; many that are of upright hearts they wonder when they hear of the falfnefs of mens fpi- ritsthat they can bcfo. No metvail (1 fay^ when as God hirafelf complains of being deceived by them, that is. They arefo fah'e, and do fo befet God with lyes, that ifit were po^Tible he himfelflhould be deceived. That's the firft Note. Obf.2. And then Secondly, As it was here with this people befettiog God with lyes, Thus many do compafs and be- fet bufincfTes, the bufinefles and affairs that they mannage they befet them with lyes, that's thus, They plot with themfclves how they may handfomly contrive a compa- ny of lyes together, by a handfom putting of chem toge- ther, that fb chey may befet mess unfterflandings ; there is fuch a cunning abroad in the world (I fay) to feek to befet the underflandings of men, fo as men fliall not know VcrJ2. theProphefeof Hose A, 191 know what to fay to things, and yet they cannot tel how to bcleeve them,neither do they know what to fay^things are fo contriv»dj and fo fet, they think with thcmfeWeSj If fuch a thing ftali be queftionedathen I have fuch a (hift Let deceitfid to put it off 5 and if another thing flial be doubted ofjihen «»en note, I have fuch a report to make it good, fome fair pretence or other: And thus they befet bufinefles with lyes^ and befec mens underitandings. But Judah yet ruUtb xvith Godj and if faithful mthtbe Saints. This ofjudahs ruling with God, Luthtr, Meijneruf^ Expof.i. and others, do think that it hath reference unto the ftory that you find in 2 King, 18. the ftory o^Hezel^ah^ of the great Reformation that he made ; Truly if it (bould be fo, then it appears that this people had continued very long in befetcing God,and his Prophet with lyes,for then the Prophet had been threefcore years and ten a Prophet to this People, and had been (hewing to them their fin a- bove fcventy years ; for from the time oiHofea'i prophe- The time be* fie, unto the bcginingof Hezekiah's reign, it will appear f"'^^" ^"fi^ to be above threefcore and ten years, and ftil the Prophet ^^^ Prophet, is complaining of this people, at that time when Judah l"!^^^"^ "^ did thus rule with God, That they flil continued befetting * God mth lyes. I would only note this Obfervation from it ; Obi. That n>ben men maintain their way by jhifts^ andfaljnejl^ if they be once engaged in faljenefs and fhifis and lyes, they groiv prtinacious tbeny there's little hope of their recovery, then let what will be faidagainft them, let Gods hand never fo much appear, let the Truths be never fo cleer before them, they go on pertinacioufly when they are engaged in fuch a way as that. But for the words themfelveSj Judah yet ruleth mth God, and is fai^^kl wkh the Saint f, * -■ That's lg2 AnExpopion of',y', Chap.li Expof. ». Tbat^thuj, l/Vtfe/jtheten Tribes were not ericouraged ^ * * by her fift^r JndaJps example, iot Judah did: otherwife, though the ten Tribes chey did befec God with lyes thus^ their worihip was all falfc) and nothing but a lye: yet Judah continued ftill in the true Worftiip of God. Obii^ J hough examples of evil in others are no excufes, yet where there it nofuch temptation^the fin is fo much the greater. That's the Note fromic. If indeed Ijrael could have faid thus. You indeed complain of our falfe worfliip. Who doth o- therwife t Doth not Judah do fo afwel as wc ? do not they follow the fame courfe afwel as we ? wc took our ex- ample from them. No, JjV<2e/could not fay fo, this would not have wholly excufed, but it might fomewhac have leflened , evil examples do fomewhac le{][en3 but not ex- cute wholly. Yec when there is no examples ac all, but men take up evil of themfelves, and are rather examples to others : this is a great aggravation of their iin. Again, Note, Thar, Obf, 2. lo continue in a falfe rvay ofWorfhip rehen there is a right rvay held forth by others, this mah^s the fin the greater. It's true, if we could fay, we have been all our daieis broughc up in this way, we never knew no better, we faw none chat held forth any other to us; this might have been fomewhac. But they could not fay fo, for Judah yet rw- ledvpith Codi Judah held forth the right way of Worfliip according to the mind of God, and therefore the fin of Ifratl is here aggravated. Obf. 3, TYiiiciXji '^et]\x^2^^ rules vpith the Saints. It was more to rhe commendations of Jndah to continue in the true worfhip, after Ifiael (the ten Tribes) had broken off j for they were the ten Tribes, they were more in number, they were a more flourifhing Kingdom a great deal than ludah was, yet for Indah to hold on in the right Worfliip of God, when fo many fcl off from it, and when a more flou- rifhing Kingdom than Judah was,had continued fo many years in falfe worH^ip^ this was agreaccomni&ndations. Indeed Ver.i2. tfi€ Prophejte tfU o s e A. 19-. Indeed there it a great temptation in thi?, when vve fee a multitude go another way i the Devil prevails much to draw mena hearts to that way 5 But the ftrooger the temptation is, the greater is the con mendations ofthofc that {hall (iand cut 5 what though they be bat a fcw- what though they fee others for the prtient fecm to pro- fper, yet it thou canft hold on in the way of truths in the way of Gods Worftip according to his Wordj God looks upon this as a thjrg very pltaiing to him; it is a very great ccrpmendations to rhofe that do thus, and God takes it kindly trom them : yet J udah doib thus, whatfoever /yrje/ doth. There were many evils, and that very grofs in Judah^ but yet faith the Prophet Hofea here, judah mkih with God. \V hy ? for the Prophet Hofea he w as a Prophet to Judahi hewasnotfentto J«iiio«nveigh »^i*rd!c?J^put- fucd themj and the red Sea was before them, the Moun- tains on either ilde, they were mightily terrified, yet God bad Mofes bid them go on, the people thought with thcmfclveSj whither ftiall wego? and fo were afraid^ Now Judah had a fpirit (fay they) beyond the reft^ and was the firft Tribe that ventured to go into the Sea, and from thence obtain'd ta be the principal Tribe : This is but their Tradition. . . .But here the meaning is, Judahyet ruhth mth Gody that Expof. |j^ j'j^g Kingdom of Judah yec continued according to Gods mind in the houfe of Vavid, and maintained the true Worftiip, and fo ruled with God, There are divers excellent Notes further from hence ; ^. , Firft, 7hat which me?i enjoy Tfiith God, though it be hut a ' * * little^ it ii bctur than to e7ijoy much^ and not rvithGod; as thus 5 The Kindom of Judah was but fmal in refpeft of theKiudom of J/r^i'/} yea, but J;^(5/j/; rules with God: P ^ , To have a little with Godjit's a great deal better thanto this " ^^^^ ^ great deal without God. As here in a Kingdom, fo inan Eftate, Haftthoua little Efute, yea, but haft thouitwiJiGod ? Ohl it's a great deal better than to have a great Eftate? and have much guikinefs with itj^nd not to have it wich God 5 Ifrael maintained their P\.ule by ftiifts, and that'sa greatevil; Though thou haft thy Shitcs ^ deliresjyet if thougectcft them, and doeft maintain them by fnifting courfes, that's a fore and a great evil, thou canft have little comfort in the enjoy ment of thy defires ; for this is the meaning of the Prophet, as if he (hould fay, J/r^f/ rules, but how'did they get and maintain their rule ? it was in falfc; fififjl waies : It may be thou haft thy will over thy brother, yea, but thou haftitina iin- ful way, thou bltfTeft thy felf in that thou haft rhy will, but thou haft little caufe if (hou kneweft all. Jfrael did not rule with Godr l^tthep Ver. 12. . the Prophejie ^/FIosEA, 195 I«^/jer upon the place, fakh, Papifts dare not venture, j^^^^l^^j-y^ IcO, to imbrace the true Do6irine, for fear thdr P\ule(hoold be loft ; (o 'tis in many peoplejthey are afraid oi the lofs of their Rulsj if they (hould entertain the true waies of Gods Worlhip, they think thac the true waies of Gods ^; , f^^^g Worftiip cannot ft^nd with their fluling,and Power, and decline the therefore they had rather have their Ruicj and Powerj waies ot God and let the "-ue VVorfhip of God go. Thus it was with Jfrael, Or thus: ]ad^h yet rules rvhb God-, That i?j Jndah continuing in a right way of Worfhip, and doth Co re- Expof»2. form as he rules in an honorable condition, Judah rules with God) Judah reforming as he doth, why JW^^ rules with Godj iJj in an honorable condition. loferve God is to Keign : the Kingdom that ferves God, Obf* reigns indeed, yea,that man or woman that ferves God, reigns. It's an honorable thing to ferve God j the Lord . .Chrift hath made us Kings unto his Fachcr, becaufc the J^Xatej/ ferviceof God is fo honorable. Judah rules volth God. This faics Meifneruf^ and others, hath reference to Hezek^ah notable Reformation, and Viftory thereupon over the Afyrians^ of which 2 King, 18. &c. The old Latin hath it, they tranflate 'Ruling with Teftis dtfcendit God, thus : He doth defcend^ or come down as a vpitneflmtb cum Duo, vulg Godj fo they render it. And indeed the differcnccjthough it may feem to be very much in our Englilh tongue, yet acHiuc Ty in the Hebrew the letters that are for ruling with God, teftis -}i; and for coming down to be a witnefs for God, there is a t*^ very little difference, it is in the pointing, not in the He- ^laninatus eft brew letters. ^ defcenlk'^ni Ki^er^i maintains this reading, and hath thefe twoRibsrainloc, meditations hinted from that reading : firft, others they leave the true Worfliip of God, but Judab continue^-, and fo witnefles for God. Godhatb never hem mtbout fotne xvifntjfes to his 'truth. Obf.i. Ee 2 And 1^6 An Expftion of Chap, ii :Sr^ — — . ^ And in evil times when others do forfake God, and his toqxa worftiipj then for people to be willing to venture, and appear any way to witnefs for God is a very honorable thing; Oh ! 'tis a blefftd thing to be a witnefs to the Truth, therefore was 1 born faith Chrili, that I niighc ^^^^^"^j^loBbare witnefs to the truth, for tho^e that are faithful and :?nU^lQli 3^* upright In evil times thty are Gods wlcneiles. That'i hijfirliNute. Obf.2. And then Secondly, Htdefandi^ that is, he is content to be in a lower condition fo be ithemay witnefs for God, though Ifrad be in a more fiourifhing condition, ■and we be kept low, it's no great matter fo be ic we may be Gods Witnelles, thus doth a gracious heart, 1 indeed fee others in the world, they are brave, and have the countenance.of the times, and have all things according tothedeliresof theflefli here, but we are kept low, it*8 no matter, fo be it we may bur witnefs for God, let o- thers take the outward glory and bravery of the worlds let us be witneflles with oui God. It follows. Xexc» And U faithful mth the Saints. He is faithful, that is, he continues in the right Go* vernment God would have him, and in his true VVor» ftip. Obf.i 1o forfake the true Worfhip and Government God hath a-p" • fointedi ii unfaithfulnefL And cleaving to itcfpeciall^ through much difficuliieiand fuffcring is a fpecial pare of faiihfulnefs ; 'tis an evil not to be faithful with the State in Civil a fFdirs, but not to be faithful with God in matters ol Ktl'g on is a greater evil. OW. 2« Again, Ged hath a (pecial eye to a States faithfulmfi TPJtb himin point of If^ erjh'jf ■ rhougb there may be many evils othtrwifc, yer ifthev be fdiihfu] to himin point of Wor- (hip, God hath a fj^ecuJ eve to that. Obf.3. Laftlyj Faithjalrjeficonjijisinacenpantperfjpingfngood^ k Vcr. 1 2. theProphefie ith the Saints. \ Expof.i iind divers learned men to take this to be an Enallage of the number, and reade for, with the Saints^ with \htHdy Onej for we may find fuch examples in Scripture that the Holy ones for plural number is afed fometimes for the lingular, a^ Tic the HolyOne give you an inlbnce in tl^is very word, how the Saints^ i$ufed for theH(;/xO«c; for God himfelfj in Jofhita, 24. 19. For he is a Holy Gad. Thewordchac is tranflitedH^/jf thercj is in the plural number, as here, and yec it mult be underftood and read in the fingular. He 11 a holy God^ and fo faithful with the holy God, fo forae readc ic. But to take ic as you find it in your books, fmhfnl Expof.2* tilth the SaifitSi that i«, with yihraham, IJaac, and with i* Jacob, with A/ /ex, with the Prophets, with the Forefa- thers, he doth continue faithful with them. Or Secondly, F aithful cvitb fuch as are fjn&ijled -. the 2, truePri«ftsofGod, that God had fanftified to himrelf, faichful with the Sanftified Ones; whereas Jeroboam took ofFthelower fortof c.Te peopleand made Pricfts to God, Judah he would have no other Priefts, but the Sanctified Ones of God. Thirdly, He viiM faithful with the peopk of Gods fbr;ril 3,. of//>j;e/that wsicholyc, that were godly, thar were the Saincsj thit were not detained by iome fpecial hand of God, as much^sthey could they went from the tea Tribes, and went to Judah co the crae Worfhlp of Godj now Judah entertain'd cherOj and ufcd them well, and were faithful to them; But on the contca^y^^r^:/ j, the ten Tribesthey were unfaithfiil:,-^yufing the Saints of God evillyjthat wooid^w^gtftHp God acco-ding to Gods own wa>y, tttef-^i« cruel, and oppr fling, and tin* fair htur to them, but 7«d c. m1. '.^ J 1 n,^.,i J *. */. 1.1.1 'Chi , they prove but tc^g not only deceive theoifelves^and will be difappointc J Wind, " fct^j^ Vcr.i. the Prophejte ofH o s E A. 203 ^'^achftof what they cxpeft; but they will find thde "waies of theirs to be very pcllilenLiouSj very hurtful^v^- ' *'ryddngerou?j they will lind that fuch waiesas thcfe, '^ Will undo thcflij will bring them to raifery. Oh ! how many have undone themfdvcs with their owncounfels ; were it indeed that men were but meerly difappointed of their vain hope?, there were a great evilin that, buc if that were all it were not fo much, if To be that men at iaft (Iiould meet with no other evil but difappointmcnt, it were not fo much, but you muft not efcapc fo, yoa thatwillfeedupon the wind, and blefs your fclves in Andperni-' your own waies,you muil: expeft to meet with wratb and ^^°"^* mifery, thofe waies that you may think to fliift from danger will bring you into danger j Oh.' how many upon tbeir fick beds, and death beds, have cried out in ihebitternefs and trouble of their fouls, for folio wing of their own conceits, and counfcis, and wales, and the waics of other men, they fee now that they are undone^ undone by thofe waies : Oh J we have fed upon the wind, and we find evil waies that pieafed us then to torment us noWi to bring anguifli, forrow, and trouble upon ns. And ©ne Note further, FoUotvs the Eaji wind. They Obf.a? ' met with ftorms, (obferve) for the Eaft wind was very hurtful, and tempeftuous in thofe parts: Now to mccc with ftorms, and tempeft -, and have nothmg within us to bear us out, buc the wind, but emptinefs, this is grie- vous, when they fliall meet with the Eaft wind,and have nothing within them fl fay) to bear them out but meer- ly emptinefS; this is very fad and grievous. Suppofe men meet with the rough Eaft wind, or there's fuch ftorms and tempefts, yet if they have had folid food whereby they come to get good blood, and marrow, and fpiritS) they may be able to bear it ; but when the body is empty and meets with tempefts. Oh / this is very grie- vous to the body : fo it is with many when they meet with affiidtionf, but the Saints they have fuch folidity F f 2 " within 204 ^*^ Expojttjon of Chap. 1 2 DifFeience ill within themthat bears them oat; but other men that the Saints ir5 *^s empty, that have fed upon the wind all thesr daies, others in Af- they have nothing to bear them out in great aftiiftionj^ fliftions* but chcir hearts fink down in horror and dcfpair. Bat it follows 5 He daily encreafeth (yes and defolatrots. Expof. Ephr aim together with the ten Tribe-, with them alFy all the day long heencreafcch lyes, thatrs, he hath new plot^jandnewdsvifesjand new (biftsfor himfeUj heen- creafethlyesg new opinions, and new reports, foweare to underliand the word in* the laiicude, encreafeth lyes. I. Firft, Jn maitcrs of Tf&Brine^ there he encreafeth lyefj. jjLvesinDo- having forfakcn once the Truth : if the truth be once for- ftrine. faken, men do not^^noW whither they (hall go : Grant Vno abfurdo but one error (we uJe to fay) a thoufand wilJ TolloWjand datomiUefe- thcy will multiply abundantly, efpecially fome crrorj,^ ^uuntur. there are feme fuch breeding lyes as if they be granted^ there muft be a great many others to maintain them. Ne- Th T ' les v^i'was therefach anencrcafeof falfeDoftfinCjof lyesin 'tha'Tenfe, a« there is at this day, in Kevel. 12. 1$. the texcfarch, that when the Dragon could not prevail a- giinft the Church, againft the woman, by bloody perfe- ^utions, (for that's the meaning of i:) then faith the ttxt tfee Dragon caft out of his mouth tva^£r as afioadafter tfcsj rvoman, thai hi might cxttfe her to be carried mvay of the flood j this wa« the policicbf the Devil, firft laboring by vio- lence to prevail agiinft the Church, but that he could not do, a>)d when he could not do that, then he cafl wa- ter oat of his mouth like a flood, that is, as Interpreters Rev. ii.s*. obferve, he did labor by a deluge of error and hereiies to enlightnea» ^^^^ the Church, when he could not do it by open vio- En^land. l^i^ce: Truly thij Scripture is even fulfilled concerning US this very day; the Lord hath bsen pleafed to curb the Dragon Ver.i. *^^ Trophejk /?/ H o s E A. 205 Dragon in this fenfe, and thofc that were inftruments of the Dragon in open and violent perfececution, fo that they cannot perfccute the Truths as chey were wont to do; now this is the way of the Devil, this Dragon he fends out of his mouth a flood of Errors and Herchcs af- ter the Truth, after the Church, laboring tofwallow up all by this flood; and certainly we arein a great deal of danger at this day in this refpe^:, there is a flood and deluge of fuch thing?^ of all forts almoft of old errors that ever were, and many of them cxcream dangerous, and men ar-eferviceabk to the Drjgon in this thing more than LetNovelifts ibey areawareof. Oh I that we could but fee the fubtilty mark, of Satan in this, in the continual encreafing of lyes, for thefe four or five yeers there hath been fuch an cncreafe as k could never have been thought 5 Certainly, if Come of our forefathers that were holy and gracious (hould rife out of their graves, and come to fee and hear fuch things asmay befeen and hsardinour daieSj they would ftand amazed at it, and they would wonder how it were poflr- blethatcvcr JE«g/^«^rnouldbe fiU'd with fuch horrible opinionSj and waies as they have be«n in thefe latter times, fo that now there lies the hope of the Devil^by en- ereafe offoch lies, to eat out Godlinefs, and Religion . thereby, and thi* indeed feems to be the moft'hapefol de- lign that the Devil hath in thefe latter times, mens hearts Whence k are carnal, I00&, and fenfualj and therefore they ^re comes that prepared to receive thefe lyes ; and hence they multiply ^l^creis lucb apace, becaafe they arc prepared to receive thera^ but l^jf^^^j^^^-jj^^ yet let: »one multiply them raofe thaii they -arcj by put- in England. ting among thofe lyes forae tr-ufhs. By p:tittiifg in truthf in the midfi ofthein^to make them appear ltkm>i(e to be lyes, a nd Note. CO be taken as honeft men are when they are gotten by any accident in the company of ludc people, they are ap- ^naptfimile, prehended upon fufpition, meerly becaufe they are in their company ; and it is a way of the Devil to multi- ply and encreafe thefe fjillhoodi and lyes by fhuiiiin^ in fomc 2o6 An Expojition of Chap.l 2 fome truths among chemj and becaufe he could not have them fufpefted otherwaies they muft be taken upon fufpi- tion becaule they are there among them ; let not men ga- ther theie lyes rogethcf to the end that they may oppofe fome truth"; thereby, but as the Prophet fpeaks. What is the chaff to the tvheat .<' If men will fpeak ot lyes let them enveigh again trthemj and only againftthem^ and make it appear that that's the work of'theirfpiritSj meerly to oppofe them, and not under fuch a pretence to make o- ther things that yet they cannot make appear to be falfc, to make them appear to be odious and mondruous^meec- ly by thuning them together ainong fuch horrible and damnable lyes. That's foTfalfeVo&rwe. 2 And then fecondly, 7hy encreaje lyes and defolatioity that Lyesagainfl; |g^ lyes againft the Prophets of God^, againft the Saints, the i-rophets. ^^^ againft the Wales of Cod. And certainly there was never the like multiplying as there is at this day in this fenfe too, men carry their multiplying glaflVs along with them up and down ; at firft^ a lye, it's like a ftone in „. the water; you know a ftone firft caft in makes a little bimile, circle, and then that another, and that arother, and e- very one greater than another : And fo it is with many lyes, acBriUhey appear not fo great, bur that makes a- „ . . nother, and that another, and that anotrc, and fcchcy orenaeafing 6''°^ greater, and greater,and that exceedingly j there's lyes. many waies of multiplying and encreafingly^s. I Firft, by carrying about reports, and fo make one lyc to become many. 2 And then a Second way is, by mifreporting of re* ports, that is, by putting reporis into another dref5,ac- coiding to what men themfelves apprehend, and thae which is a truth when it comes to be examined nakedly, yet they will, being put into another drefj, and fuch and fuch things laid together in another way than they were at firft, they will feem to be vtry falfc. This is a way of multiplying lyes. Thirdly, Ver. I . the Prophefe of Hose A. 207 Thirdly, by adding to reportSj every man according 3 CO his fpiric, draws confequences, and when he hait> drawn chem, he makes them io be pi re of the leporc, and fo makes It co be the Original^ as if ic were the Original, whenas it is but the Comment, and To lyes comes to be multiplied. Fourth lyjby inventing new ones they come to encreafe 4 and muUipIy, because iucb and fuch fallhoods will not do the feat) more (hail tben be added to them. Fifthly , they encreafe and mukiplyj by maintai- ^ ning lyes by lyes^ as if men be engaged once in a bufineG, theymuii defend thi;mrelves; If onctthey have mifre- porced a thing, there's no htlp^for ii, but now it mult be defended one way orotherj fomcwhat muii be done to defend it; as'iismany times fo in your fervants, aSer- Servants- vant hath done a thing amifi, well, this Servant feeks to cover it by a lye, and when once he hath told one, he muft tell a great many more to defend that one *, and thus it IS with men. And truly ray Brethren , feeing that this Scripture doth fo by providence come in our way, let me fpeak thus much to you from it. It is one of the ftrangeft things i.hat ever was in the wotld, that there (houid be fijchltrange reports of things that are matters of faft, ( Seethe A- yea, that one Godly man, or company of men (houldpology ofche i'ay one thing, and others, that we think Godly m€n,^ifreQcing fiiould fay quite contrary, and both in matters of fjft; Brethren : I fay, 'tis that which would make men ftand amazed as^"'i, , ai" much as ever iiny thing chat rell out m any age, to confi (-^^61 to itr). derofit; for there is no fin that is more againil the in- genuity of a gracious heartjthan a deliberate lye, to fpeak againfta mans knowkdg, and agalnda mansconfcience, this fin is againd the ingenuity of a gracious heart as much as any fin; and yet even fuch as we think to be godly, and gracious, even reporting fo q^uite crofs, what ikaii yve fay co this.? 2o8 An Expojition vf Chap. I ^; Aijftio. A h®rrible temptation to Atheifm. We (hould mourn for this. Condderati- ons to prevent fuggeltions of Atheifm fro the contrary reports of godly parties. I. Jtifin hath fuch an exprefiion of his, to a friend that writ CO him about the telling of an officious iye : he an- fwer? him agiin, K\> ^ he muft not tell a lye, no, not to fave the who! world. Now what a difference is there in the hearts ot men in thefedaics? Truly, I do not know 2 greater tempr:^t'on to Atheifm at rhis day than this if ^ for what will m fome there are that rejoyces at thefe things, there** no- thing more plealing to them when they meet together^ whereas they (hould be matter for our humiliations we (hould mourn for themjtofce how God is diftionored this wayjand whac abundance of hurt is like to come to fouls by this means 1 But now therefore, a little to quiet our hearts, fo as we may not be endanger to turn Atheifts by it, let us conlider from whence this comes, that fo many iyes (hould be encreafed and multiplied. For Firft, Cori(ider,though one faith this thing is fo^ and the other faith it's quite contrary , yea, but it may be that both fides do report according to theirownap- prehcnfions of things, and apprehct.ding things in a dif- ferent way 5 having divers principles, both of them may think theyareintheXruthj and yet one may con- tradift the otheij becaufe they may fpeak according to their apprehcnlions on both fides, for it is very much ac- cording to th^ principles of one> fpirit: in any thing, efpe- cially if a buhnefs hjth many things depending on it, and there are many circumftances to belaid together, theft Ver.T . the Frophejte ^/ H o s E A. 209 ■,■■■■■■ ■ ■ — I I ■ ■■ - — ■■ ■■ — ■ — ■■■-■■■■ ■' 1 1 -» II II. then according CO msnsapprchcniions and their prind- ples, they williay things together, (o as may belt fuce their principles j and others will lay things together, fo as may belt (iite their principles, and fo both ot them may think they are in the Truth, and contradift onca- nothefj and yet neither of them fpeak againft their con- fcicnccs : this Cpoflibly I fay) may even be among good men. And then fometimes the reafon of contradiftion, it is, ^ becaufe men do not fpeak from their own knowlcdgjbut they are ready to fpeak from others, and are fo confident in Others i whomfbevcr men love, when they fee men to be of their fide and way, they are very confident in their rports, and fo fpeak ir, not from being Eye-wicnedes themfelves, andfo they may come to concradi^ one a- nother, and not go againfi their own confciences : Re- ports are crofs one to another; and this is the evil in- deed of giving credit to reports, and of running away too fuddcnly with them ; But though it be an evil in men, yet it comes not from this, of fpeaking againd their confciences. And then a Third caufe it may come from this, That % when men report, they do not report all j Reports arc crofs one to another, yea, but did you hear all, or do you report all ^ It*s a great matter when a man will take one apiece of a thing and make a report of it, and not all; another man may come and report the quite contrary, whereas if all were brought together there might appear fome agreement, and perhaps they would be both of the fame mind if the whol feriesofthe thing were hid be- fore them; bring things to the Original and then you fee how they agree ; as now, fometimes in Scripture ^ihett are divers readings^ yea, but now by the bringing divers SimileJ 7ranflationj to the Original^ we come to fee what an agree- iu Scripture^ ~ment there is : And fo it is with report;^, bring them to ^ <«hc Original; and fo you may come to help your felves Gg and 21 o An Expojttion of Chap. 1 2. and fee what agreement may be made. 4« And then further, Fveports (may be) are crofsjbut the crofnefs of things may be in mens memories, rather than in the things themfelveSj Ifaymeerly in the memory, and people do not in all things that they fpcak/iy, why I remember thus, or I remember this is not exprclTedj but fometimes the very nature of the thing carries it fo. ICjre.ji My Brethren, therefore take heed of fpreading repor's to the diftonor of Religion. Andj ; 2» Secondly ; If you hear any falfe things that you think furely this muft be a lye, rather go to the party, or get fomethit are acquainted with them to go to them to fee whether they can fatisiie you in the thing ; there's many men that ftand and wonder at fuch a report, whereas if they, or any friend for them, would but fearch out the thing, they might have fuch a plain hiftory of the things related to them, as (hould fully fatitfie them, as they fliould fay, there would be no fuch matter at all, fo that their apprehenfions would be changed prefently. But fo much concerning encreaiing of lyes in regard of re- ports. 5: But then there's a Third thing here ; That is, En» L^fCsinpra- creafinglyes in regard of Pr^j^fce, ftill following after ^ice. ne^ vanities, if they find not fatisfaftion in one they are not mov*d thereby to feek the true God that they may have fatisfadi^ion) but feek to have fatisfadion in other things'. Oh! let's confer thos; 1 find nofatisfa^ioD Why men j„ j}^|j^ yg^^ but Is it not becaufe I forfake the Lord God, laioTin"^" »" ^^^^ **^"* " *^* fatisfaftion ? let me repair to God, theirwaies. andin himlfhall find fatisfa^ion. No, but they take another courfe; I have not fatiefadion in this thing,thei» I'lefeek to have fatlsfa^^ion in another thing, and fo they go from one falfe way to another, and encreafe iyes in this fenfe; I will have new dcvlfes to fhift off Truth; the confciences of men will »ot be put o£F with old fhifts, they have fatisfied their coofcicnces a whik with ooe Vcr.I. the Vraphejte €gypr. Now my Brethren, Eg^pt you know ria type of JntU Cariaan. chrif, and Canaan a type of the Church 5 f^^^/;f hath no Oyi,there»8 no Oyl grows there, no, there's Gall and Wormwood, there's no Oyl ; but Oyi is in the Land of Canaan. My Brethren, What are we but almoft like E- gjptxhii day ? We would be loth to return into Egvpi to, our former bondages but we even turn oar felv^i to be as Egy/?/, we hav« little Gyl among us ; Whati » Ood brin- ging us to Canaan ? how comes it to pafs there is no more Oyl then ? Oh ! the Oyl that is among ua ( if there be any) ii*s rather the Oyl of Scorpions.than any thing t\(! mens Spirits, and mens Pens, and'mcns Tongues are even full of this Oyl, as if the Ink thac were made in thefc dales, were made of the Oyl of Scorpions. Jfrael fche ten Tribes) would fend Oy\ to ^g]p^i to gain the favour oi Egypt, that they might have their wils over their bre*- thren, they would be at a great deal of coft, and part with their Oyl ; Oh .' ray brethren, fliall it be Co with 3^ote» us • ^o 3^PP^y " spiritually, that we might have our wils over our brethren, ftrall wc part with our Oyl ? Why do not we fay as the Figtrec,5i?(jZ^ we leave our ftveetnejs to come andreign over yon. ? So, (hall we leave our Oyl ? that i?. The fupplcnefs, the gentlenefs, the tcndcrnefs ofour fpi* rits, fhall we lofe thefe, that we may prevail over our Brethren? Oh! how many were of fupplc teader fpirit^v, and Ver.3. therrophefte of Uo sea. 215 and loving one towards anotherj yet out of a defire ta prevail againft their Brethren, they have parted with their Oyljcven with the tendernefs and fupplencrs of their fpi- rits : Remember, Eg^pt hath no Oyl> but Oyl is in C<^ waartjU grows there. V E R. 3. l/;e Lord alfa hath a Controverjie with Judahj and wiB punip Jacob according to his tvaies,. according to hU doings mil be recompence hint, •His Verfe I fhalpiefcntly pafs over. But the firft part ^ 18 very obfervable. Calvin faith of it, It's a wonderful thing ; Did not uir^imeH^e, God fay, 7hat]xiA^^^ rules with God, and is faithful with Cils.inloQ,* the Saints 5 and now faichj He hath a Contr over fie with Ju- dah^ I find fonie therefore would reconcile it thus, and fay, Expof.i The Lord hath a Controverfie FOR Judah ; (but that's a little ftrain'd) But the Lerd hath a Gontroverfie ^/ T H Jud.jb. ^, And there may be Four Reafons why after God had God ccmendr^ faid, 7hat ]ad^h rules with God, and U faithful with tht J^^h'T""^^" Saint Sy that he faithj He hath a Coniroverjre with Tudah. r-Lrch ir T once. The Firft Reafon is this, To floew^ that God doth not fo looh^at the good of bis Teo-pk', but hs fees the evil in them to o^~ Reaf, r. You know thofe paffages iuthe i^o\ Revelations^ where God commends fuch and iuch Churches for doing thus and thus; but yet nolwithfthnding^I have a few things againft thee, I do not fo obfcrve your goodTbutiobfetve your evil too- My Brethren, fome there ire, that if there ^^J^jg^jJ]"^^^ be any evil in men, they can fee no good in them, thi» others. is wicked. But others there are that if there be any good i» in them,can fee no evil ; this is too much indulgence too, ^t aUstwo cxcremuies inboth* Secondly^ 21^ An Expojttim of Chap, 12 2, Secondly, Yet God hath a controverfie with Judah^ Judah hath no caufe to blefg her felfin her waics that are good, becaufe lie reiain*d the true Worlliipof God: Men are very apctoblei's themfclves in Come vvaies that Meiiexcufe are not good, bscaufc they did chufe fomc other waiei theiievilby that are good; Imeanthus^ That Tuch men as imbrace theirgood. the true Vvotlhipot God, are right there, they wiil have pure Ordinances, and the way of Gcd right according Reformed ^^ ^^^ Word, and becaufe of that chough there be fome worfhipers* loofnefs and negligence in their waies otherwaics, yet they put off confcience with thii^and think they are the true WoifiiipefS of God, and have, the Ordinances of God in the purity and power of them, and fo think to fwallow down all, much loofnefj, much carnaliry,much pride, much fcnfualncG, much hypocriljc, and yet be- caufe they are in the way of the true Worfhip of God they feck to fatiifie confcience with this. Oh ! take heed of this, God may have a Controverlie againft you. Thirdly, 7he Lord hatb a Controverfiemth Judah, he ^ dothexprefs himfelf thus, that J/r Oh! ifthofe that are the dear Saints of God, that worftiip him in truth and fincerky, and cbey have evils among themjbut yet they (hall notefcape fcot free, Oh / then, what will become of thet who art a wicked and vile wrecch and haft no good at all \ If a Mofes that had done God io rouchfervice, yet foronefinofpafiion Cfor fo it was) was fbut out of the Laad of Cxntan^ (it nias but one time that he fpake onadvifedly with his lip?, that God (hut him out, and bid him fpeak no more to him of that mat- ter) what will become of thee that haft apaiTionate fro- ward fpirit, and ihou that never haft, nor wilt do God a Xoter the fervice that fach a Servant of hi. hath done, what pafliooat mea ittUb«coa|eolt ihee ? Oh / ho^ majfcft thou Ipok to be 2i6 An Expojithn of Chap. 1 2 (hut out. This ufeyou muft make of the fins of others, and Gods dealings with chem. And faith he, 1 TviUpuni^} Jacob according to his rfaiej &c. There is Two Queftionj nccef&rie for the opening'of tHis. Queft* • Firft, Why the ten Tribes are cali'd by the name of Jacoby we never reade that they arecaird by the name of Ijaacy and of Abraham. i4nf\y. Nowforthe Anfwerto that, it*s given thus; which is a very fitisfying Anfwcr, That therefore the People of God are call'd in Scripture by thenameof ^^^cc^j and by thenameof J/jW hi« other namej rather than by the name of Abraham and Ifaac^btCdiXiXt they (though godly) and were the Father and Grand- father, yet in Abrahams family there was wicked afwel as good ; iikewife from Z- /ijtfc'x loins there cameE/i« afwel as Jacob ; but now from Jacobj loyns there came none but were of Gods Church, all Jacobs Sons they are the twelve Patriarchs, and there- fore they arecalPd by the nameof^^^w^s rather than A* hrahatn or Ifaac, and therefore when he fpeaks of the People of God, he calls them the feed of Jacobs Jfaid Queft. fiot to the feed c?/ Jacob, feek^ye me in vain. But then Secondly, ff^hj is Jac^b mentioned in this Anfw. flaee .? Becaufe the Prophet intends prefently in the words that follow, to bring the example of Jacob to them be- fore he was 7/r^c/, to aggravate I heir fin for the woik of humiliation, and therefore here he nannct Jacob to take away that vain plea of their hearts, whereas they would fay, Why were not we the pofterity o( Jacobs Have not v/e Jacob tohe oar Father? Well (faith hej Pie punifb Jacobs and Pie fliew you by and by that yon have no fuch caufe to boaft your felves, that you have Jacob to be jour Father, and fo I Cake it, and moil Interpreter, that H Ver. 5 the Propljcjk ofHoszA, 217 b7 Jacob he mc2L».'iS the ten Tribes, Now for the other partouhe cexclfhall Tpeak nothing concerning that, becaufe in Chap. 4. Ver. 9. we had the ver^ fame words there, k follows j V E R.. 3. He tookJoU broths h) the heel in the ivombj and by hit firengthhadporpermtbGodj&c. THis Prophet enveighing againft the fins of thefe ten TribcSj and thf catning Judgoienti in thefe words; He takes away the plea that hefaw was in their hearts a- gainft what he bad faid. We arrethe children of Jacobs and why do you thus charge us, and threaten us in the NameofGod? was not 7^(?^ our Father? AsinChrifl-j time they pleaded chat Abrabim was their Father. Now in thcfewords read un.oyou, the Prophet takes gcopeof the away this plea, and the fcope of them comes to this, as Xext if he had faid, you may blefs your felves in that Jacob was your Father, but it will do you little good, for you are a degenerate ofF-fpring from him; It's true, God was very gracious to Jacobs and Jacob wsls ycry deer to God, it's otherwife with you, Jacob worfbiped God af- ter another manner than you do ; The Prophet therefore fcts before this people here in the words read, Gods ■mercy to Jacob, and Jacobs gracioufnefs in his behavior towards Godj that he might upbraid thofe children of Jacob, who walked fo uTnworthy of fuch a gracious Fa- -ther as Jaceb was, that's the fcope. Now how 'his is fet forth we fiiall fpeak to prefently, only for the fcope of the Proph-r m thefe three Veifes read unto you we take notice only of this one inftrufti- on. 'that it if a great upbraiding of children that are tvicked, to Note. 'hear of the gracioafnep of their parents^ andfhould be a mat- cerofmuch humiliation to wicked children to hear of H h - jjj^ 2 ! 8 An Expojttion of Chap. 1 2 the relation that their parents had to God, and what worfliipers of God their parents were : children that have hid gracious parents (houlci look upon it as a Hiame to them when at any time the gracioufnefs of their pa- rents is but mentioned before them, i remember I have rfad of a King of Poland, that was wont tocirry the piftureof his Father in aplateof Gold about h-is neck, that he had honorable eftecm of, and when he was to do any matter ofgreat imporcat-.ce, he would take this pi- ftdreand kifs ir5and ufe thefe word*, God grant that Imay do nothivgnowremiJJy., that I may do 7iothing notvunrrorthy efmy b'ather-, becaule his Father was (o good a man. Oh ! you that have had gracious Anceftors, think often of them, and when you are tempted to (in, think this. Is not this unworthy of my Anceftors ? would thty have done thus? Children (hould fo walk as the vcrtues of their Fathers fhould not die in them, but they (hould Ambrofc. bold them forth. As Ambrofe in an Oration of his up- Theodotius. on the Commendations of Iheodotiwi faith he, though Theodotios begone^ yetfitrelyfo long at bis Son lives, Theo- dot'iui mlllive among us . He meant thus, that the ver- mes of thatvertaons Emperor would certainly live in his Son thar was fo hopeful. Oh ! it*> an excellent thing when the vertues of gracious parents do live in their Children-, and it h a very evil thing when the Pa- rents are dead, yea, and their verrues are dead in refpeft of their children, there's nothing of them appears in them ; they love to inherit their Lands and Eftates, but it was a great deal better to inherit their vertues, and their godlinefs. Bnt the people of Jfrael did not inherit the godlinefs oi Jacobs and did not fo much take to heart the goodnefs of God toward* their Father Jacob, that the Prophet doth here now lay open before them, and to that end he makes ufe of three Hidories. There is three famous ITidoiiesin the two firfl verfes that I have read to you that cbe Prophet here makes ufe of, and there*s Ver.3- ^^^ ^^^ff^^^^FfM-^ ^ ? ■^- ^ ^ 9 muchof the mindofGod in theniy I {hall open much Three Hifto- Scripcurc in the firft two verfcj, for they refer unto three "^y^ '" explain Hillories that «re have in the book of Centfs, Text. The Firft Hiftory of Jacobs taking his brother by the i, heel you ftaji fii|4^in,f^^^^,,^, :^d.^,^^,^^>r./kr And then the Second Hiftory you fhall nnd in Gen. 2* 32. And the Third Hiftory, partly in the 28. and partly 3' in the 35. of Gen. Thefirftis, He tookjbit brother by the heel. You muft Expof.r; refer to that Scripture in Gen. to know the mind of God in this, there you ftiall find that in the womb of iie^e^/j? there was aitriving between I<»co^ and Ep»j tbis was be- fore they were bornjand at their birth lacob put his hand out and cakes his brother by the hcelj from whence he had his name lacob } that fignifies a W^and from thence 21pi;'' aSupplanter. And Efau he hath his name oi ABing or %-^^.jf^^,-^ Voirjg, he was made a man^ thacisj becaufe he was hai- j-|{r.jj.i^^'j;. ry when he w** bornj he was as it were a man already, opcratus eft. from whence he had his name Efau^ he is (as it were) a manmddeinthewomb ; ^akh'^Ltither, here's the man * H^ite^wowM that will do all things famoufly ; when Efait was born, afaciendoj hie and they faw him fo h^iry, they thought he was t\itiilevirquifr^- man that v/ould do very great and famous things in the omnia fam world, and rrom thence he had hi> name tfau: i^ovi ^fcjtfj^factotii Jacob in his birch he takes this Efait that every one mirabiltj profe* thought when he was born would have been a famous ^i!o Hj/^orw. manjand done famous things, he cakes him by the heel : Luth. faith Luther upon the place, a moft wonderful Hiftory, this taking his brother by the heel. But what's the m.^aning of this, £you will fay V ) why doth the Prophet inftance in this? to what purpofe is Regions why this to the ten Tribes, that lacob took his brother by the f.^^^ Scripture heel > what good would this do to the People, that Ho cols akyng bis /e<»wasproph6i'ying to? he tells thera that ihfit Father brother ^y Hh 2 Jork^r" but of him that cjl/eth. It was faidy The elder fkail jtrve the. yonger ; Milu written ^ Jacob have I lovedy but E(aa have I hated. Now this was to (hew Gods free grace, that ic was in the wotnb. If any fijould fay, But Godforefaa> that Jacob n^ouldbe Qy^^^i # better man than Efaii. I anfwcr : If it were of forefeen works^ there were no Anfw* Argument in this to prove Gods free eleftion , but the ^jpoftle makes it to be an Argument to prove Gods free ele^ion oilacob rathei than EJaify becaufe he chofe chcm in the womb. L»*&£r upon the 2 5. Chap. oiGenefis bath an excellent L^^heritau difcourfe upon this fubjeft, concerning Gods rejefting*^^"* ^f*^ the pride,pomp and vanity of the world,andchuHng the things that are mean and contemptible in theeyesofthe world; and it was an emblem ofit^ in that God would rather chufe lacob the plain man^than Efaa the hunteryznd tlie ^^7>7. man : I fay, it was an emblem of thiS) That the Lord intendito re)c£l the brave things in the world, the galantry 3 glory and pomp of the world, and wil rather chufe the mean and contemptible things of the world : Who can perfwadc ("(aitii Luther upon the place J the Bopcj ^lid Charli the^Jth^ the French Kingj and the like,. 6ha£^ 224 An Ex^ofttion of Chapa2. that they being grrat in the world, yet are contemptible inohccycs ot Cod, and God hath rather chofen deipi- fed and contemptible things than them > And that was the fcopc of the Prophet to humble thi? people, that they (hould confider of the frei grace of Go4 towards Jacob. r I r Obi r And we (hould make ufe of this. We an to confider thi * ' free Grace ofGodhotv it bath wrought in chufing om for father j^ and what good we do enjoy hy fuch a choice, we are to ackriow- ledgit to be a frttit ojf-et Grace too-. Others were before God as well as our forefathers ; as now, when God brought the Gofpel firft to England, other Nations were before God as Well as them. It was meer free Grace that pitch t upon them rather than others, and we enjoy the bleffingofittothisday, let us not fin agiinft this free GraceofGodfhewcdtoour Anceftoi-s. ' ^, r And more particularly, ton that norp enpy great hlejjmgs fiom Gods mercies to jour Ance^ or s either otftwardor inward, ydumu^confiderthej^eeGraceofGod; as now, luch ofyoo as are rich, great in the world; whence \t it that your The free Anceftors Were richer than other?, and were not beggers grace of God as well as others > Was it not free Grace, free Grace m to our Ance- in the kind of it ? it was the free goodnets otGod ; O- ftors, thers that had their Anceftors to be begger they were be- fore God in the fame lump with your Anceftors^ and that God (hould rather pitch upon your Anceftors to be honorable iti the earth and rich, and you et) oy the bene- fit of it in this world, look to the freegoodnefsofGod that hath made fuch a difference between your Anceftors and others; kmaybefomeof you, though you be ho- norable, and rich, yet your elder Brother im^ht be re- jeaed, and fometimes Families r?res from the yonger Brother rather than the elder ; Ic wafc fo htrc, lacohih^t wa the yonger he afterwards came to have the bleffing, aTid JE/iwrejefted. Audit may be that the poUcrity of the elder Brother proves wicked ; it was (o here, Reli- gion Ver.^. *^^ Vrophefie ^/Hosea. 225 gionintheFamily ofj^w^andnotin Efau\ loolc back tothiSj and fee whatcaufe you have to bJefs God. and how you are engaged to the free Grace of God towards you ia regard ot your Anceftors j as here the Prophet would have this people look back to the free Grace of God to their Father 7''«^^^j and that's the firft thing the Prophet aim'd at. Bu: in the Second place, Jacob toohJ)li Brother by the heel. That is, as if he (hould ExpoCi. fay, your F ithsr Jacob he was gi eedy of the bltfling gree- dy of the birth- rig Jt, there was a fecret.inllin6t of God upon the fpirit oi lacob when he was in the very womb, to be greedy of the blefling of the birthrightj and there- fore he would do what he could to get it from his Bro- ther, as ifthe Prophet fhould lay, Ohl but you that are his pofterity you are carnal, you do not regard thepri- viledg of the birthright, you do not regard the bleffing that comes bj it, being carnal you care not which way that goes, fo be it you may but live and have your eafe and contentment to the flefh 3 Oh 1 you are not like your Father J^cc^ that was fo greedy to have this blef- Sng- \Ve are to make ufe ofthis for otir inftruftion thus, Ufe of In* fomeofyouthac have hadyour parents very forward in ^"^°"* their youth, betimes fomc of your Parents were gracious and godly, were greedy of the things of God, now you ihould make ufe of that for the humbling of your fouls. Oh ! how negligent have I been ? haw carelefs is my fpi- rltjand flight and vain ? yca,though I be come t yeers, do little regard that which my Parents were greedy upoR when they were very yong. That's a fecond ching. And then vet further, Jacobs taking h^ brother by the Expof. j, heeli in the third place, it was a type ouheprevailingof the Church, ofche people of God againif the wicked at laft^ God mide7dcf7^a famous and notable type in this work ',_ That certainly the Saints though they tnay feem to 224 * '■ >ifi Expmmwf^ ^^x tobe low and mean for i be prefenr, yet they (hall gcriicK vantage over the men '^^ he world. The men of th^ w rid --^ i.t*^='it by hjju, ihcy are ruling abroad in thewo^ld^ & of fiery hocipirii8a8£p« was, & they have gre r things in the world tor a time^ and the Saints art und'.r th^m. as lacobv/di under Efau ; but certainly the Saints ftidll pievail againft all ihe Edomitej, all the Efata fas I may fo (peak} there is a time that they (hall fup- plant them^ and get the power over them, this was typf- iicd intkis work of God upon lacob in the womb, in tSi* king his brother by the heel, the godly (hall prevai^at length againlt all the wicked and ungodly in the world: You (hould confideritj as if the Prophet (hould fay to t1iem; you are feeking to provide for your felvei in the ^nful way you are in, (3h / if you did but confider, thatthefaithfulj though they be perfccutcd for a time, what low condition fctverthey are, yet they fhall gee the power over all thegreat oftcs in the world, it would beotherwife with you than now it is. So we (rnd in Scripture that though indeed the way of the Saints be fuch as they are kept low for a long time, yet the Scrips-^ ture tells us^that at length they (hall have the dominion^ In Van. y. 18. Ike Saints oftbempfi High fi:>all tak$ the Kingdom^ and in the ?i. verfe, 7 biehtld^ and the fame barn made rvar rvith the Saints^ and prevaHed againji them], (but how long ^) '^ntilthe ^mient of daiefcame, and judgment tvof given to the Saints of themoji tjigh^ and the time came that the Saintspopfjed the Kingdom And verfe 17. 7he King- dom, and Vominion^ andthegreatnej'cf the Kingdom under the rvhol Heaven fhall be given to the pc'fle of the Saints of the moji ^igh. There is a time chat it (ball be given to rf em; And Pfali^V 14- *^he upright f all have dominion over them in the morning- This was typifis^d in thisro-able work of God in iacob*s Ciking tfm by the heel to fupplanC tiitn. Fourthlyj Here wc may fee the providence of God, how Vcr*3« the Prophefa rf H o s E A, 225 bow it extcndstowardsinfants, even in the very womb ; theveryftriving of children in the womb i« not without providencej there was a mighty providence of God in this, tofet out the greateft things of God that are revea- led in the Scripture. Nowthough there be fuch extra- ordinary and great things (et forth by the ordinary ftir- rings of infants in thewombj yet certainly there is no ftirring of the child in the womb but it is with ftme pro- vidence of God, and God he hach his eye upon, and his hand in the working even of the very child in the womb. And yet further, Luther obfervcs the fecret waies of f, God in working upon infantsf^^d chough they have notthe ufeof Rcafon, yet faith nc, there may be mighty workings of God even upo« their fpirics in a fecret way that weare notableto underftand : And upon that oc- casion he falls a crying out upon fuch as do deny bap-, tifmtothem, upon that very ground; becaufe they are • ao: capable of any work of God upon them, and the . ^^^ • denying of it upon that ground, he calls it a very odious Odiofnm & opinion, to think that becaufe of thar, they fiiould potW'"'" ^^^"J** have it, for faith he, as it is with children,they have their "^""^^T'^j" .n . ■ L L- u L . ru>n, (fiif idea nounlbment in the womb in another manner than when pyjj/5j.^,r. they are born, andfo the works of God upon thei-rXpi- wtfwMt^.iwr, rirs may be luch as when they are in the womb, andqwafinfuac when they are little ones. before they come to the, ufe of fntntacarewt^ Reafon, that maybe far different to what the work: Oi*."^'' '"'*^''^^"' God is upon them when th^ycotneaiterwardj to ^^'^^Tmtuu^^'^' the ufe of Reafon. ^ Luth.'in loc. c And then the laft thing that is to b; noted from hence, 6. is this, That men who prove netable in tkeir lives, have many times notahle prefages of their notable exploits in their very birth ofxvhat thty fhmld do after 5 as it was a notable ex*i - ploit that Jacob (hoold do iiiifupplaating hi? Brother-; By fome notable providences God Aews many times what men (hall do that he chufes to be eminetic in the world; as Mofes^ by what was done upon his birth there r I i was 226 At^Bxpojkwt^^i > -y Chap^t^ •":niobni i, ■moD boC £ gbut^t.'- S. Dominic. Fi JpUndore fAtiHttatit (^ do^ina homi' nes totooibe mftommret. was a pfeGge of his Grange and #anderftil kkidofcieU* veranccwhen hewasborn, and being bronglu into P/?<- raGh''s Court : and fo John Baptifi a Prcfage of what fhodid be afterwards; and fo other ftori«»teil Uftf men chiathivfe been famouf for good or evil, there irath been pififages at their bhih. 1 remember it is fy appeared to him in the fornf of a man that came outii» gainft him as an enemy, and as though he would deftroy himj- not only Efau his brother came out to defiroy him) but:thti!ecometouconewraftlingagainft him as thoagh KeinttCKled (odeilroy him lik)ew:if^7 and elurraanjiihirt did appear asa man, the truth' is, was no oth^r ihaa God .iimCelf. * it wa« Jefus Chf ill, and (o he is caVi'd an Angel V That it was Chrift appeizing in the ioim of 1 mahthtlw, taking humane ftwpe; it's deer from iwireo* iorihe is call'd Jdjovah, and the Lord afHoft, and- yoa ^^l^^^d*^* t^iall findin Gen, ^2. 36. than J-acvhcdll'd the pameoBth* exp ain place Fenie/, for faith he, I have feen God face to hc^ and my life ijprefervedj fo that Jaccb icnew before he hkddonejhtknewit WdsGodj God comes and ^ppeaij againft him as an enemy tvyj fpitit, the diftrefs th^i he was in at that time, his brother coniing with four hundred men ready to deftroy him, he left alone, one comes and wraftles with him, yet he had power with God. This is a famous and a notable ftoryas any we have in the old Teftament. ExpoCi And for the Firft, that which is implied here. He had pjver xvitb the Angel, that i^, with God, when he came and wraftlcd with him iafuch^ timftof fo great excremi- XJfei. Oh ! I befeech you obferve this inthe firft pkce, This is Gods way with his Saints,fometimes with hh beft and deareft Saints^that when they are in the greateft dangers, and in the greateft affliftions and troubles, God even^ then comes and fcems to be an enemy to them at that time: Ver.g. ' the Prophejte t>f Ho %E A. ^ '7^2^ time; for the Ums that God came & wrai^ied with biq^ and feeni'd co be as aa enemy to him, k was in the ciraie ©f the greatefl 6Xtreroity that one would think it's poiliblie hra. mui to be in, you capnoc apprehend greater cjiftce^ fe»i ongreater caufethanLhcre was for thediftrefiof jr^- cob'.iz tbis cims5 A po^r mm vvich a few women acd children and cattel, and having his brother xhac crwtd him a^sudg, and hid fought hia death, to come, with four huadrsd men in an hoftile w^y,. and he kfc alone, and at.ifaivtime God appsars like an enemy lo.bim, thi^ was ddi a very heavie condition indeed. A* God did with Jac'/bj (o witu Ghrilt himfclf ; when ChrilKuas be- trayed, God never appeared in outward appeicance a? painftChriftaiacthat time when his Dirciples lefc.him^, jyft in the night when he was to be betrayed.th^nhcw^s inan Agoiiyj and fweat drops of water and blood, yc^^j and when he was in the hands of hij enemies, and life up totheCrofs, and made a derifion to all the world, yet then be cric2, Ae*rts m?iy not finit in defpair, in thcgrcauftafRiAions^ ^d rplrltual diflfcruoas thaE are both together. 9t^lj^l)ll*li>ytheway, wnnoqofcop 3£d3 8«ek^ h^fow^wmG^i^ ,- .:ir!! d^ort ad bloow ^s Text, ^^ - n ^.'/T~- V -^~ •=:•'•■■ i b' f^ ^ '>*"n'^ ^ If appears that when Cod can^.e ihtjs agaicft him^tQ ExfeCi. WfuiUfi u^ich him, God intended no hurt to him, it was but to ftir up his flrengh, and to prepire hipi for great deliveranpf :, and for choice mercies^God aitii4s^{[B«|did kitend to Jacff> as gfcat a mercie as ever he gave to any of theiChildrcn of men rn this world, and that was ihh^lhat be ^ (hould d%fos every lie- tie oppolition that comes uporva fluggifti heart, a hcarC "that haih low and mean principle?, ftnk? him prefentlyj Ifay, take a man or woman that hath but lew and mean principles, every little oppofition prefently damps his fpirit and maketh him yeeld and bows him down, ard they are ready to fay a I is gone if ibey arc butoppofed a Ittie; Oh! arc ihouofthe ficed of laccb ? the feed of Jacob /hould never think their condition to be fo fad, but there may be recovery •, Isita great affl;£iion that is up- on me ? am i in great dillrefs? ler me fo much the more llir up my 1 rength. As I remember it wasfaid oi Akxan- der, that when he was in a great danger, faith he, Now there's a d.>ngeftfit for the n-ind of an Alexander. So, doth God bring into great ftraights? now there's a i^raighc €i for a gracious heart, for one that is partaker of the Divine Nature to incounter with ; ftir up therefore what ftrength ihou haft, do not fay, I fliall never be a- able to overcome this difficulty, do not fay fo^ for you are not in greater ftraights than Jacob was at this time, and yet niark, Jacob had pou cfj and ftir« op his power. It Ver.g- ^^e Trefhefte of ?!^ sea. 253. U may be you have that Orengch that wil! do more than you are aware of, the grace of God is mighty in the hearts of his Saints : Have you never been enabled to do more than ever you thought you ihould have been ena- bled to have done ? he Airs up his ftrength, he doth not He down fallen and difcouraged ; as it*s ufual for Chri* Alans to do ifGod doth but affli^them^ and fpecially if hedraws but the light of his facea little from them^ pre- fently they lie down difcouraged, and will not be com- forted: Oh ! thoa doeft not (hew thy felf to be of the (ced of lacob, thou haft not the fpirit of thy Fathct lacob in thee* By his firength he prevailed tfith God. ™, Strength : ^i[;eal{nefi, (hall rife in power. I remember i Cor. i f 43 Luther Caikh, That mens bodies ihall be raifed to that Luther, ftrength chat they ftiall be able to tefs Mountains as a man toffeth a Ball. And Anfelmt hath fuch an exprelTi- Anfelra. on tending that way, Th^t the Saints ftiall be fo ftrong to the world to come, that if they will they can ftiake the earth at their pkafure. Surely much bodily ftrength was here to wraftle with an Angel ; you know the po- wer of an Angel,one,in one night could (lay above four* fccre thoufandmen^ and yet here 7ith j^yfitlnefi ? This is the glory of a Chri- iiian, to have ftrength with God, thegloriou* power of God ftrengchenmg of them to allroightj to all patience, with long-fuffering, and with joyfulnefs ; And witlrhis ftrength he had power with God, and he prevail'd ^ he was as a Piince with God, and fo, that's the word accor- Gen J2 28 ^'"8 ^° ^^^ expreflion, in Gm. 32. 28. For as a Vtinct he Opened * hath power with God j whereas it is faid in your books, Ihat with bis jlrengthhehadpeiver with God^ the words may niT'j be as well tranflated. He was a Prince with God; and then Prihcejsfiiijif, jt is repeated, yea, he had power over the Angel, he was a Prince againft the Angel, and fo prevailed. Now the main thing in this expreflion, Ihathehadpo- wer with God as a Prince^ and prevailed. The main thing that is held forth, is this, Obf. r . Ihat the way to prevail with men, it is, to prevail with God r This was an evidence to Jacobs that certainly he (bould prevail againft his brother £p», £/j« came againft him todeftroy him, and he wa? afraid, God gave him a cer- tain evidence that he (hould prevail, faith he, Thou haft prevail'd with me, and there's no fear of prevailing with all the men of the world, now thou haftprevailcd with God. Ver.3' '^^ Prophejfe in the loweft condition, and God feems as if he would leave us^, we (hould llir up our fpirits then,and be 240 An Expofitim of Chap. 1 2. be more refoluteand ftrong than beforca Oh! it's time now for the heart tobeftir its fcif, when God is ready to go away, do not fay, God will be gone, and therefore fink down fullcnly, but it's time for thee then to ftir up ail that thou haft, and to aft faith more then, as \i Jacob ftiould fay, I will try yet one fall more, I will not yield the caufe yet, certainly I muft not perifli; as if Jacob fhould fay, it's true^ all things feem againft me, as if I (liould be deftroycd, but il muft not be faith Jacob, faiih begins to ftir. Hath not God bid me come here ? have I not the Word of God for it ? did not God fay, he would do me good in this journy^ and though it's true, the providence of God feems to work againft me, but yet theWordof God works for mcj and 1 will try whether (hall prevail, Gods Word, or Gods Providence: thus 7<^c(?^ wraftles, JrviUnotkt thee go^ as if he (hould fay, ] have the Word for what I doj and God haih bound himfelf by Covenant, audfolong, though Heaven and Earth meet together, although I fee my brother coming- againft me, and God departing from me, and all threat- ning ruin, yet I will beleeve ftill that there is mercy for me ; This wat Jacobs laft turn (as I may To fay) as the trying as it were the hft fall in this his wraftlifig, in op- pofing the word that he had, with the work of God to- wards him, and this is a Note of very great ufe in all our conditions, let us not lay fo much weight upon any Work of God as upon the Word of God, let us build upon the Word rather than fear the Works, for it hath been the ufual way of God when he bath given out a Word that his Works hath fcem'd to go quiie crofs , as not only in our father Jacob, but even in our father v^^rj- ham^\\dl was the Word of God to Abtaharni There was Two Pfomi- twopromifes by God made to Abraham, one was this, 2* milk and hony. And a fecond, Tbat he would make his feed as the Scars in the Firmament. Wei, here was Gods Word, Vcr.5« *^^ Praphejie <>/ H o s E A. 241 Word, But how was Gods Work ? The very nexc thing that you hear of him, he was carried into Canaan^ afcer he had left all his friends and was ready to Uarve prefent- ly, now the word is, 1hoxtjl)ah btbrought into a Land that jlot» J mth milkman d hmy, and afToon as ever he comes in- to that Land he was ready to ftarve. Here's a Land in- deed ! Anpthenafecond Promife of having his C^ed as the ^« Scars of Heaven 5 Abraham was twenty hvc yeersatter this before he had any one child of the Promifej and he grew old, and alfo his wife: Well, he had at length one^ and God commands him to kill that onCjto facrifice that one; But what a work is here? how quite contrary to the Word ? Well he was faved ; aud Ifajc is forty yeers be- fore he marries ; here's fixty five yeers gone from the pro- mlfej and there's but cvcji one of his feed that muft be as the Stars of Heaven, at length Ifaae marries and he was f-wenty yeers without a child, here's eighty five yeers and but Only one birth from him y yea^ and after that the ffofy will make it out, that Jacob was above fourfcore yeers before he married and had any children, there's between eight and nine fcore yeers gone, and here's but only Ifaac and Jacob. How doth the Work of God (eem againft his Word in appearance? It's the way of God, and therefore let us never trouble ourlelves about Gods Works; he came indeed afterwards with his Works and ftjlfillcd his VVord to the uttermoft, but for theprcfentitleem'd tobeagainftir. Oh! lay up this as a leflbn, you will have ufe of it many, and many a time. It follows. ff^itb hU ^rength he freva'ikd. Text Prevailing at laji mil recomp'ence all our J^rivhgs', Jacob ^ *-**■• WAS fully recompenccd; here he fpeaksinaway of re- corapence of 'Jacob afcer his ftrlving, Oh ! it was a hard Li wraftling. 242 AnExpoJitimof Chap.I2 wraftUng, 1, but he prevail^ at length. And (o it will be with all the people of God, let them go on and wra- ftle, and though things be hard for the prefent, when , mercycomesit wilpay for all : Oh/ thou wilt hereaf- ter fee no caufe of repenting that ever thou dideft conti- nue in this wraOling with God, Oh ! thou wilt fee caofe toblcfs God : blefl'ed be God that kept up my heart all this while J Oh I God knows that many times it was rea- dy to fink, and if I had left off, what had become of me ? I had loft the mercy that now I find 5 but I continued through Gods mercy, and now he is come, he is come at Prevailing re- j g^j^ Prevailing recompences all out labor and trou- compences al , , o ,' . *=* ' ourlaborin bleinfecking. feeking. Well, ^he prevaird , but what's this to this people ofl/rje/ /* Thus; this was to (hew, the bafcdtgencrarc- nefs of this people, as if he fbould (jy, Oh.' of what a brave fpirit was your Father Jacoh^ but you, you are a bafe people, you bafely fubjeft your fcivcs to Heathens, toldob; your father was of a brave fpirit indeed, and would not havcfubjefted himfclf to any creature in the worldj yea, he would wraftle with God himfelf when he had his Word for it ; Oh ! but it is othcrwifs with Jaco'^s poftsrity, you can crouch to every bafe thing, you will crouch to the humors of men in the Worfhip of God, anddoany thing to fave your skin faith he, you arc unworthy to be counted of the pofterity oi Jacob : that's the meaning of the Prophet here : Jacobus pofteri- ty indeed (hey (houldbeprevlilcrsupon theworldjabovc temptationSj it's unfeemly for one of the feed oi Jacob to yeeld tothebafeluftSi and the humors of men % what, fhdll we yecld to a bafe luft when Jacob would not yeeld to the Almighty, but prevail'd with him? are we of the feed o( Ijc(7^ now ? Oh.' we are of lottr, mean fpirits, led afidc of every vanity, and overcome with every diffr- culty. But how did he prevail ? in what way did he put forth this his ftrengtli ? Ii follows ; Ver,4- ^^^ Prophepe of ,H o s E a. 243 Uw J{ oi hak .djgnal 36 biUvsiq Iff lud .1 rgaifflBivv Hexveptj andbemadejHpplicjtian. T His weeping oi Jacob h not recorded in the Hiftory ofGenefis-, nor in ail the Book of God, but ooly here ; iiis (application is rccordedjbuc not his weeping : therefore his weeping was had either from hand to hand, by way of tradition , (it was known that when he wra- fllcd fo with the Angel he prevailed) or otherwife by Re- velation, but certain it was that he wepc when he did wrattle : There are many rediculous conceits of the Jews, and fome old Writers about this, they fay it was ^ jewifla the Angel that fell a weeping, and prayed Jacob to let fiftion, him alone, thus they carry it ; But to take it generally as our Divine^ do, that Jacob wept, and made fuppJicatir on, and To prevailed with God, lacoh^s heart was prefi in the condition thfeere W€re thoughts would' make him weep too. The thoughts of his Mifcry^ and the rcafoning of his Faith^ when he confidered ; I, but fure- lylam in the way of God though I be in a great deal of danger, Ihavethc Proraifeof God, I have his Covenant with me, I have to deal with the Holy, Bltfled and Gra^ dous God in all my waies, Who knows but that my ex- tremity may be Gods opportunity ? The heart of my brother it is certainly in the hand of God, and all Crea* cures are in Gods hands too : Now the afllngs of Faith would make one to wecpafwcl as of Fear and Trouble, and it were well if we could weep on both fides : Some- times you roul in your thoughts all the aggravations of your affliaions, and they make you weep : Now can you^ roul in your thoughts the aggravations of Gods Good- nefs arid Mercy, and can that make you weepV The end why God brought Jacob into tbiicondltion, to fal a wee* ping before the Angel, it was, Tbtt he might humble him,a nd break hit heart before he gives him deliverance ; for it was one of th*greaf«fthohorB(a» wctetlmatedfce* forftjt. Vex:.4' ^^^ Trophefa ofUos e a. 245 fore) that God did (or Jacob that ever he did to tnaiij theriorc God would bring him very low before he would raiie him To high^ and make him fall a weeping afwel as praying before he fnould have the Mercy 5 Oh ! this jjGods way, He will bring men very low, to humble them before they (hall haveracrcy, thereforcwhen mens hearts are high and lofty, ftout and hard, they are not in a way of Mercy from God ; but when mem hearts be- gin to break, thaw and meh, and are tender, then they are in a way of mercy, as here ; So we find it often in Scripture that God intending mercy firiljbreaks the heart and melts it by mourning and forrowing, as Jofiah , you know that was'his condition,hi8 heart melted rvhen he beard the Latv, and God fends prefently a Pr oraife of Mer- cy to him: and in lefem'uhi there rhe Lord promifc^his People, Ihat he vpiU bring them Xfhh weepings and with fup^ /i/i<:d^'i/:/,no !♦ n^an did ihsd more tears in the prefcnce of God than Va- ^* vid {.hdit brave Captain ; but to put both together, J'lc fct before you the example of Jefus' Chriit, in Heh. %. 7. the text faith, Ihat in the dates ofhisfefh he offered uy pra- yers andfffpplicationi^ (how?) vpith firong cries and tears : even JefusChrift, the Son of God, God blefJed forever^ he that was equal with the Father, the Lyon of the Tribe o{ Judahi he that had all ftrength and power, and had all tbetrcafuresof wifdom hid in him, and the fulnefsol the Godhead dwelt bodily in him, andyet when hehad to deal with the Fatherj he offers up praycrjjwith ftrong cries and tears. Doth it become the Captain of our fal* vation iu his feekingof God to weep ? know then, it is not unbecoming any man or woman: Are you of the feed of Jacob ? then when you would prevail wi:h God labor Co work your hearts even fo as you may exprefs your afieftions, outwardly labor to doit in prayer^ ic will helptobreak thy heart: As a broken heart will caufeoutward exprcffions, fa outward expreffions will beafutthercaufe to break the heart. And work thy heart by al arguments thou canft to come to that tender- nefs and foftnefs, that thou mayeft belike the Captain of thy Salvation, whtnthou art crying to God to cry e- ven with tears before him, and when thy heart it fo bro- JfD,with tears, then tv^vsXk itby f^ii h vfj^mihs^ft^jgt /.avo ■ of Ver.4' '^^ Propbefe ^/ H o s E A. -246 ofJefusChrift. Nowit is through the Spirit of JcAk Chrift that my heart doth thus biCik, but I do not rert upon thefe, God forbid that I (hould relt upon my en- largements, upon ray breakings; No, but I will rsft upon the breakings of JefuChriftj whoin the daies of hi« ffefh did fead up mighty cries with tears to God, and was heardj he prevail'd. , , ■ He made fuppliation. Text Supplieation (or prayer) it is the great prevailing Ordinance Obf. with God \ that's the Note. Jt hath been the great En- gin that hath carried things on in the world, Frayer, in Kt'W.S. 4. Jheprajers of the Saints rvere offered up, ^z?.;^ Rev, 8.4. voices of Ihunder, and Lighieni?2g, and Earthquakes faUowed Opened, when they Tpen offered. Prayers of the Saints can move Heaven and Earth, they can prevail with the God of Heaven and Eirih. The Fraying Legion, Wa called the Ihiindcring Legion, if^nd Luther faith of prayers, they are our Guns, our Gannons, our Prayers an prcvmlBomhrdo more than Gannons; TheSainrs have ahvaks put their ^'^/^''•^ great ftrength upon Prayer. Ii'^ a very oblervable Scrip- ture. FfaL 1 09. 4. For my love, they are my adverfuri-:s (but what then ?) ^ut I pray ; it i^ in yotir books. But I give my fglf to prayer, but the words. Give tnyflf, you may ob- ferve printed in another diliinft Character, whi:h is ro note that thofe words are not in the Original, but ad- ded by the Tranflators, and in chat they dc:ilt* faith- ^ p . u r "- fully 5 but if you reade it as it is in the Hebrevy it is, Fcris morg^ J' my love, they are my adverfaries ; bttilpraj : as if he ftiouJd and deer by fay, that's my refuge, I account prayer to be the great that addkioxj* help that r have, when they are ray adverfaries and rail upon me, I will not rail upon them again; when they oppofe mcj I will not oppofe them again 5 but I pray, Vie pray to my God, and I make account I have help enough there to rcfift my encioies that I have. Jacob prevailed over 248 -^^ Expojttfon of Chap. 12 ovcf the Angel by fuppicadon, It*« a good fign of a gracious heart to lay ihe weight of bufinefs upon prayr. But I will not enter into this common place ot [he excel- lency or power of Prayer and Supplications but only this. It's not every prayer that will prevail To with Gcd. Ai^^v* Such a prayer as Jacob's was^ in (je«. 32. p. there -you fhai! find how your Father Ja£ob prayed, and there are txcellenc Ingredients J f^ith thetexr, y^nd ]zcob J jidj Gud of my Father AbtAh&ni 3 and Cod of my Father ifaaCj See I Faiih. That** the Firll Ingredient to Prayer^ Faith in the Cove • jjant ofGodi upon that the ftrcngth of any prayr molt de- pends ; Indeed to havefrrong Exprcllions, and Afftfti- ons in prayer are g cd ; but Strength of Faith in the Co- venant of God is the greateft flrength of prayer, and it was with this ftrergth that Jacob did prevail : Oh ! Ccd of my Father ^brahatrj^ and God of my Father J/^jc, as if he fl^ould fay. Oh / thou God that hail entrtd intoCo- venant with my Father A br ah am 3 znd Ifaac, O God, re- member thy C o V E N A K T, OGod,- 1 reft upon thy Covenant, the Co v e n a n t of Grace that thou hail: trade with them, for fo certainly that wtih jibra- Rom 4. ham and Ifaac was the fame, for it's faid, Ihat Circumci' f on ve^^ the fign and feal of tbe righteeufneji that he had by Faith, y^nd in Ihc^paU all the Nations of the Earth be blejj'ed : There was the Covenant of Grace. Now O Lord God, it is the Covenant of Grace that I reft upon in thefe my ftraits. When you are in any ftrait, and go to God in prayer, if you can have recourfe to the Covenant of Grace, and aQ: your faith upon Gods Covenant with yoUj Oh ! that will be a ftrong prayer. When there are bur words in prayer they vanifh as the wind,but when Jaitt, c» ^^^"^^ nmuch faith in prayer, that makes it to prevail 5 the prayer of faith, thafs prevalent, faith the Apoftle J^zwe/, that'« Ver.4» ^^^ Prophejte of Ho sea, 259 that's the firft ingredient in his praycfj he made fupplica- cion and exercifes faith in the Covenant. Andthcnihe(ccond\^2iS3 Hts appeal to God that he ivof ^* in the rpaji that he bad fet hint; He could appeal thus to *"^°^^ ^^^^ God 5 which fafllft unto me. Return untoihy Country ^and to thy Kindred. Why Lord, am loutof ray way ? ara I not in the way that thou haft fet me ? I met with difficul- ties in my way, but Lord, thou faidcit to me. Return unco thy Countrya thoubideft me return ^ fo that's an excellent ingredient in prayer, and ads much ftrength, when the Toul in prayer can come to God and fay, O Lord, there is thii and this difficulty befallen me, but Lord, I am in the way that thou hail fet me, I am doing thy work, I am not out of my way. For any manor woman to be out of their way chat God hath fet them in will mightily damp their hearts in prayer. And it's a mighty encouragement to prayer,and carries it on w^ich mighty ftrength when the foul can appeal to God,Lord, wbatfoever itraits I meec withal, yet I am in thy way. Then the Third thing in prayer. It is the pleading of p^^^fi^^Jj^ a particular Promife, And I will deal rvzU tfith thee.'] God PfomiftC made a Promife to Jacob in particular that he would deal well with him in his journy that he went. And the more faith we havs to take hold upon particular promi- fes that concerns the particular bufincfs we pray about, if we pray about any buffiiefs , though it's true, the great ftrength is in the great Promife, the Covenant of Grace, But then it ads much ftrength likcwife to have ufe of particular Promife." that concerns the very bufi- nefs we arc about, and it*8 a very good thing when we go about a bufinefs that hath difficulty i'» it to fearch the Word, and to fe; what Promifes theie arc that doth more particularly conceia the bufinefs we go a- bout. 4' The Fourth Ingredient it was, his Acknowledgment , Sence ofun- ^ Mm ^ ^ and^°"^"^«^^' lav 26o An Expojftion of Chap. 1 2. and Scnce of his own unrvorthineji, and vilenej^i in ver. I o. J am not worthy of the Uaji of thj tnerciei and ef all the truth vchich thou haft jhewn unto thy Servant. When the foul comes with humility before God in Priyer, and isj/uly feniiblc of its unworthinefs of any mercy. Lord, I am not worthy of the leaft crum of bread^but rather worthy to be caft out from thy prefence for ever^ it's ai-i eafie matter for men and women to have foch words in their moHthsy but to have this jWeeci in iht'tr hearts in prayer, sd^ very much ftrcngth to prayer. T* The Fifth Ingredient in his prayer it was, 7he acl^orp- ^^^^'^'^-^' le<^gmer7t cftheTFercythathehadreccivedj and of the truth of cies and truth God in fulfilling Tro/nifes-^ and both ads much Rrength to ofpromifes. prayer, to rake notice of what God hath done for uf, to take notice how God hath fulfii'd his Word in great mca- fureforus: uhen we are praying, uemany limes are fcnfibjconly of what we would have, but not of what we receive ; and the vchcmencie of our defircs after what wewouldhave, doih takeaway ourapprehcnfions, and hinders our acknowledgment of the mercies we have had already; but when thou comeft to prayer, whatfoever thy condition be, though in never fuch great firaits, yet acknowledg what thou haft already, be willing to piaife God in the loweff condition that thou art in. 6. And then he doth proceed further, and looks back to Remebrance hjj former meannefs that once he was in; For with my ot former f afffjfed I over thii]oTA2ir\yand novo I am become two bands: mearme u that's a further cxprcffion of his humilityjaRd Gods fur-' ther mercy. 7« And then the next thing Is the greSt itViCt of what he Deep fence of p^^jg^ fQ^^ Deliver me I fray thee from the band of my Bro- cd tor" ^"^' '^^''' -^"^ *^^ ^'^"'^ "^ ^^*"' ■^'"' ^ ■^^'"' ^^*** ^fi ^^ ^^^ '^^"'^ andfmite me^andthe mother with the children. Lord, I do nor fpeak words that have expreflions in them withottt fence of my heart, for Lord, as I am crying to thee for helpagainft my Brother, 1 do apprehend my great ex- tremity. \ Ver.4. the Trophejie ofU o s E A. 261 iremity, Lord, I fear him left he come and fmite me, wich the mother and the children. Whenweeometo prayer, wemuft not have words, Ufe. that are pufc-up words^and have little in them, bat there mud be as much fence of the thing that we pray for, as the words that we fpeak do feem to import & carry with them ; many times we have great words, and little fence, and that makes our prayers to be fo empty. And then the next thing in his prayer it wsitylhe firong ^• ^rgurmnts thai he did ufe jvitb God-, though it*8 true. That ^"^^^^"8 Ar^^* what we can fay to God cannot move God, yet it may move our own hearts, and God would have us to ufe ftrong arguments in prayer ; And thou faideji (in vcr. 12.) J wiUfurdy do thee good^ and mah^ thy feed^ the fand on the Sea which cannot he numbredfor multitude. As if he (hould fay , Lord, how will thy promife be fulfill»d ? dideft thou not fay that my feed (hould be as the fand of the Sea ? now if the mother and children be cat off, what will become of thy Promife? God is fo indulgent as to fufFct u< to plead our caufe ^-jr with him. And thefe pleading prayers are ftrong pra- yers, he wept and made fupplication,fo he prevailed with God. Now labor you, (if you be of the feed of ^tfco^) to pray as your Father Ji^w^ did. But fo much (hall fuffice for that Second Hiftory, about Jacob's prevailing with the Angel. Now the Third Hiftory follows : He found him in Bethel, and there betake with us. Text, The words in the Hebrew are, He [mW] find us in Be- 1 J>{I^Q''" thel, tf«(^ti5'cre)^cj(?'d%«'/VJ[7«f. As if it were an encoura- ging word of the Angel to Jacobs that God would find" him in Bethel-^ and indeed the Gramatical fenfeofthe words would carry fuch a fenfe, but rather, becaufe the Learned know that the word is often ufed fofthe Prefer Mm 2 fence 262 An Expdfition of Chap. 12 itnfe in the Hebrew, and ic's more according to the fcope of the place , to reade them as you have them in your books. He found him in Bethel J and there he lpal{e with m. That is. He fotind Jacob in Bethel, and fpake to Jjcob.^nd in fpeiking to Jjcr.by he fpake un'o u^ all. Expof. Mow for the opening of thi? Hiftory, and the (hewing how it fuces with the fcope of the Prophet in this place. We reade ia Scripture of two Meeiing;? that God and Jj- cob hid together at Bethel, and thia Text in Hofeadoth refer to them both, God nnds him in Bethel two times and rp ike with Jacob) and fpak^to us both tho(e times. i» The Firft rime for fear of danger he fied from his bro- ther, when his brother had mifchievous thoughts a- gainft him., after he got the blefiing from him. 2. And the Second time (again) after his wraftling with the Angel God meets him in Bethel. The Firitofthefeyou havein Ge;? 28.10. and the Se- cond in Gen. 35.1. and foon. And it's nectflfiry to refer to thofe twoScrip:urcs for the interpretation of this Scri- pture, you will not know what it means elf«. I. He finds him in BethelyGen. 28. 10. yea indeed, for Jacob he lay aflcep, with a ftonc under hi> held, he faw a viiion of Angels afccnding,and defcending from Heaven, and God fpcak excellent things unto him. But the Note f^^i-' Ihat God finds hii People many times rphen they little thinh^ of him : He comes unto his People in waies of mercy when they fcarce dream of it : Jacob was but in a dream at this time, and yet God came in very wonderful waics of mer- cy towards him. Ufe. Oh I how often hath God found us in this way ? how often may many of you fay, that the Lord hath come un- cxpcftedly to you in waies of mercy? that you never made account of fuch mercies as you have met withal. Oh ! when unex^t^d mercies come, welhould confidec that God ff>mid u«, whereas our Sns might have found ust Ver.4« ^^^^ Trophejie ^/ H o s E A. 265 ui ', but the mercies of God have found us our. And the other time that God found Jacoh,\t was when 2 he was in great diftrefs, after his daughter Dinah had been deflourcd, and his fons Simeon and Levi had com- mitted that great outrige againft the Shecbemites, fo greac an outrage as to kill the City, and upon that^Jcc^ and all his family was in great danger of being deftroyedj for the aft was fo foul, that it could not but make all the people (^is Jacob thought) to abhor him, and would be z caufe that they fnould all rife againft him, and utterly tocuc hitn oifi therforein G£«.54 30. y^co^telshis Tons, that they had made him to fiink^ among the inhabit ants of the Lznd, fo that he was afraid they would gather toge- ther and deftroy him and hi? houfe j no queiiion the di- ftrefs that J^cob was in, was very great, that his daugh- ter fnould be defliurcd by the uncircumcifed ones, and that his two ions (hould commit fuch an outrage, and (bould endanger him to be deftroycd utterly by them; For, who would have thought but that all the Inhabi- tants of the Land (hould have rifen againft him.and have cut him off? Now the next thing that we hear of, Gcd meets with him at Bethel^gnd fpeaks very gracious things to him there, and he did not only fpeak to hitn^but there he fpake with ui. That iSjGod meeting with Jacob in Bethel^ that which he fpake to him there concern'd us afwel asitconcem'd Jacob. An expredion to the fame puipofe we have in ' Ffal.66.6. He turned the Set into dry land : they went through the Fkud en foot : there We diJrejoyce in him : For indeed the mercy of God towards the Ifralites at that time that did re Joyce thera , was a matter of Rejoycing for us. Whatfoever is v/ritten, is written for our learning, Ms as if God fpake to us : That which God fpake to Abraham, \^I amGod Alfufficient\ vpalk^before me, a7id he upright^ he fpake thattousjhefpake that to thee and me. That that God fpake to Jojhuaj I mil mver Uavi thee ^nrr far [ake thee ; Jofli. i. 5*= that 2^4 AnExpofitian of Chap. 1 2 ttifh thatthcApoftle to the Hebrew/ applies to the Chriftians Heb, ij-f. at that lime: that hefpaketous, he fpake it to thee and mej if we be B e l e e v e r s, that that God fpake to the diftreficd and afflifted ones in Pfal. 102. He rpiHre- gard the prayer of the defiitute^ and not dejpife their prayer jth^t hei'paketougj for in ver. 18. Ihiijhall be tcritfen pr the Generatiom tocome. And that whi^h God fpake to Jacob at thefe two feveral times in Bethel^ it's written for the Generations to come, it's written for us. Well th en , whit was it? What was the fpecial thing that God fpake to What God Jacob when he found him at Btthd ? and what was that fpake to Ucob to US 1 I'lc (hew you many things. There are nine or ten and to us at notible things to be obferved by uSj which God fpake ^''^^' unto us: J. The firft thing that he fpake to Jacob that concerns us as well as himfelf was this, That thefowidation of the com' fort of the Saints it u in the Covenant ojGod. That he fpake to us there. Gen. 28. 33. when he appeared to Jacob, whatfaidheto him? I am the God of hbrnhaim, thy Fa- ther , and the Godoflianc-, Jacob was flying for his life then, andthis was to comfort him in his danger, lam the (jo^tff Abraham, thj Father^ the 6Wo/Ifaac ; then he fpake this to us, that the foundation of the comforts of the Saints in the times of their diitrefles, it is the Cove- nant of Grace that God hath made with them^ and their fathers before them. Obr. 2. The fecond thing was this, Ihat the feed c/" Jacob are the inheritors of the Land o/Canaan ; for fo he told him. The Land rvherein thou liejr, IHe give to thee^ and te thy feed. Now this concerns us^, thai thcYeed of Jacob (hall inherit the Land of Canaan^ That was typified by it. There are fome that have a thought that yet there (hall be an in- heritance of the hiuAoiCanaan by the faithful feed of Jacobs but however, this certainly he fpake to us, that ail the feed of Jacob are the Inheritors of the Land of C^- naan one way or other, take it in the Litteralt or in the Typical Senfe. The Ver. 4 the Trophefte y an Ar- An impartial ftory of the larc Warrs wouldtend much coGods glory. Ver.5. the Proph^fle of UosEA. 27I' my Co contemptible in the eye pf flefti and blood as thijs The New- our Army was, it is no other than the Lord of HoHs that Model at fiift hath appeared for us. And in that God hath manifeded himfelfby his own people Co much ; I will give you one Scripture which i do not remember 1 made ufe of then, to (hew you what theHoftsofGod arebefides the Angels, there's che An- gels, and Sun, and Moonjand Stars, and the whol works ^^^ ^miies of Creation, therearetwofpecial Armies that God hath ^ befidcstheSun, Moon, and Stars, and the works of Cre- ation in general. There are two Armies, The Saintj, 2. and the ^ngds^ thefc I may call Mahanaim^ the two Holls 3 of God, the Aogels, and the Saints. For that of the Angels I (hill not need to give you Scripture. But for the feopU ofOod, that they are called the Hofts in way of dliiin^ion from all other of the Hofts of God : Gods Gods People own people (I Uy) God glories in as his Hofts in way of f"^^ ^^^ ^9^ diftinftion from all other people, this you have in Ewi/"^ P^^^^ 12.41. where the people of Ifrael going forth from E- gypty* the text faith, And it came to pajiat the end of the four hundred and thirty yeer if even the feljjjme day it came to paji, that all the Hojlj of the Lord went out from the Land 0/ Egypt. What were they but Gods people ? the Church is call'd here the Bofis of God. And fo in Cant, 6. 4. the Chiirch pi God is faid to be terrible at an Army with Banners, And ^<^"g-^'4« through Gods mercy the Lord hath roanifefled what great things he can do by fuch an Hoft, by an Army thai Exemplified hath had fo many of his chofen ones among them, they m England. have been the Hofts that God, the Lord of Hofts hath ta- ken fo much delight to be the Captain of,and to go forth withal. But thus much for that Name, the Lord ofHojliy what ufe the Prophet makes of that Name we (hill fpeak toprefcntly, how it is a Doftrinal point that he builds his Exhortation upon. Therefore return unto the Lord. The ncxE name is, JEHOVA H^- 7kc Lord Jehovah Jehovah* ii hit Memorial, * pVjj;:^ This 271 An ExpoftfM cf Chap. 12 tl5'i-"»- -■ ThU ntffic Jehovah U i naro« that God glories much in, for indeed it is the name of Gods Beings itfignifieg the Being of God more fully than any name God hath 5 thif . and that name of Godj / am that I^w^which comes from the fame rootj aiid is in effeft the fame with this nams Jehovah ^ 1 faj, God glories in this above all his Names: and therefore m Pf«*. 28. 18. That thou maieft fear this glorious and fearful Name Jehovahj the Lord; in your books it is, Ihe Lord thy God^ but in the Original, That thou mighteft fear this glorious and fearful name, Jehovah^jhy God^ God looks upon this namCjas hii Glo- rious Name, and his Fearful Narae^and would have peo- ple to take heed that they look .0 this^ that they fear this glorious and fearful Name, J e h o v a ujhy Ged : This Name the Jeivjktcpii mighty (tir about, and think ihey find greatMyfteriesin it, they haveluch fuperftition^and do Co reverence this Name, that they 'jvill not To much as pronounce it, they call it the Ineffable Name 5 and if it be written opon a Paper, they think ic is a very wicked thing to tread upon that Paper. f;ut it's very obferva- ble here howcrofs the fuptrlUtion of men is to Godjthey in way of reverence to God will not fo much as mention thit Namejbecaufethey fay 'tis a naire thatGod fo much gloiics in -' And yet mark here, my Text faith, this name it Gcdf memorial, God would have this Name inentio- ncd above ^ny of his Names, *ti8 the Name by which he would be rcnjcnbrcd to all generations. So in Fxod. 3. i^, there you fball find, that God Iptukingof thi Name oihi^[_Iehov^h "] it is that that he would be known by to all generations Surely theieis much then in this Name. Firft, This Name [Jehovah] it ftr? forth the lehdvdh vvhat Glory of God more than any name in ihif, becaufe it is it f gmnes. a Name that above all Names (hews, that God h«^l^ a be- ing from himfclfjin w"^^ much of the glory ofG&d is this is proper to God : And indeed from this one Principle, that Ver.5. the PropheJ/e /ffU o 8 e A. 273 that God Uicorr. himfelf, wecomerounderaind almoft all things that can b j !:nown of God by any light of Na- ture, by any Na vral Underlhnding, befides what you have by Divine Revelation , As che knoivledg of God in Chrift, rhat'8 above it ; Bat the knowledg ot God asA- j, r n^4 Jam knew hlm^and a5 the Creature can know him by any Sg o^m! Nicuralignr there's moft ofalj kno..a fro.Ti this Prin- ShaVir Ciple, 2hjt Uod bathhii being fr.w himfdf. infers^ Firft , From Himfelf follows, That he h the Firft ^ Being ot all things. Secondly, From hence follows. That he is the Sii- 2, pream Being, heisabovedjl. Thirdly, From hence follows, That he is an Etc^Jyal 3. Being, he can have no begining, bscaufe ic is from Him- felf. Fourthly, From hence follows, That he is an Infinit ^' Being, that there*, no bounds at all of his Being- for what ever is bounded is bounded by fome thing that is without it- but God be?ng from Himfelf, .and havine no caufe , can have nothing to limit and bound his Being. Fifchly, From hence follows, That there jis AH Being S in God, whatever hath any being, it muft be either that that is the Firft,or from the Firft, He is an abfoJute Being ©fHimfelfjhayingitfrom Himfelf,and therefore Al Eeine is eminently contatn'd in God Himfelf. Sixthly, From hence follow^j That whatfocveris in ^' God, is God Himfelf, from this ^mtlehevah^ He is an Abfolute Being, nothing but Himfelf: This is the diffe- rence between God and any Creature : Whatfocver is in the Creature, is not the Uing of the Creature. ' A man hath Wifdom, now the JFifdom of a man is one, and the Ej?e?;>« of the man is another thing; but it is not To with. God, whatloevcryoucan fay ofGod, isGod, the Wif- dom of God, is God ; the Mercy of God, 15 God: the Tu- fiiceof God, is God Himfelf : and foall the Attributes:: we ^74 AnExpfitiimcf Chap. i;i w« conCeWe ofthe Attrlbutei as if they were diftinftfrom the Being, when weUy^God is wife, a< if God tverc one thirg, and VVifdom wereanoLher; but certainly it we would apprehend God as in Himfelf , we cannot appre- hend him (o. As if Vh Wifdomwere one thing, and God another ; or hie Mercy one thingjand God another; fo that the truth iij nothing can properly be predicated oi Nothinc can God, bccaufe when a thing is predicated there's a diffc- he properly rence between the Subjdt and the Fredicate , but there's predicated of no luch diftinftion in God ; bur whaifoever can be faid Ocd^ of God, iS God Himfelf, and there's as much of the glory of God appear in this one thing, in thi (I (ay) that all that is in God u GodHimfe'f. Tne underftanding God thus How to con. ^^^^ jj^jp yj jQ fgg God in his glory as much as any way reive arigiu ^,i^^^[Q^^^r^ and few people apprehend this, but look up- ^ ' on God as a Creature, and fo they think God is fome ex- cellent thing that hath fo many Excellencies in him ; but to underftand, that all that is faid of God, is God Him- felf, and therefore it is all but one being in God ; it doth appear divers to us, VVifdom, Mercy, Jufticc, Power, Life, Holinefs , and Faithfulnefs appears many things to us, but in God all is but one Excellency ; As now, . The beams ofthe Sun appear divers to us, they ftiine Sifiiue. through a blue glafs, and there's a blue refieftion, and a green glafs and then 'tis green, and a red glafs and then 'cis red, but all one beam : So the Infinit, Firft, Abfo- lute Being of al things appearing in the fcvcral workings of His, in the feveral Adminiftrations ot His, this way or that way, feem to be feveral, but it's all but one being that is in himfelf: and this is fignifiedby the Name Je- hovah. y And further; By the Name Jehovah, is fignified to Uf, That all the be'rg of the Creature depends uponGrd, The name le- U from Gcd originally, and lo depends upon God every hcvahj what it nomenr, every time you hear the Name Jehcvah you fhold remind ^^jyj^jjg J ipj^jpjjjjfjhis, That as all creatures had "5^^« • what Ver.5. the Praphefe ofU o 6 K A. 285 ' ' ■ " ■ " '- ''"»' ' " •'■ " '•' ■■■ " '' — ■ > what they had from God at 6rftj fo ihey do abfoluiely depend upon God every momenc for their being, and for all the good they have. And then iaftly, In this Name is Signified chus much, 8 That the Lord will give a being unto all his Promifcf, and to all his Threatnings; And therefore when he did appear to MofeSy to tell him that he would fulfil the Pro- mife made to his people, to bring them out o^Eg^pt^ihtn he doth tell him that indeed, though he did appear co jibrabamby the name Eljhaddnt God'Alfttfficient, yet he did not appear to him by the name Jehovah^ which i? asmucb as if heftiouldfay, yea indeed, whenlfpaketo Abrabanty I made a Promife to him, that I would give him fuch a Land, and thus and thus, but I did not give a being to the Promifes j but now I come to make way to the fulfilling of this Promife, now I appear to be Jn- hevahf thus Jehovah is Gods memorial, that is, every litne you reade of the name Jthovahj (it might very well be wifti'd that the very word Jej[;oi;<»^ had been kept in J^^"*''?^ fo be your Englifh Tranflation, but almoft alwaies when you ^^P^^". ^he reade the word Lord* it is Jehovah) every time therefore ^^^" ^"°"" you reade the name Jehovah^ or hear that name,then you i* Alwaies (hould meditate thi;;, and contemplate of God, it will ^henicisin help your meditation of God very much, ^od Jehovah, ^l^i^^^^^* the Lord he is a Being from himfelf, the Firft-being that not when it is is the Supream of all, an Infinite being, that hath no in o^her let- bounds at all, it is he that is fuch a God as is of himfelf, ters,asLer>ievailed with God. God, what God? The Lord of Hofts, leho- vahi even this God that is the Lord of Hoftsjthe Lord of all Armies, that hath al power, that is fo terrible in all the Armies m Heaven and Earth, and ^s this Jehovah ^ ihis Infinite, Gloriou'^, Supream, Eternal Firft being of all things? and ycc Jacob wraftlcj with this Lord of Boit^ God Jehovahy and prevails with him. Ufe. So that hence Chriftians (houid learn, to raife up their fpirics when they have to deaj with God, if God hath given them faith they (houId not be daunted with Gods terror, or with Gods greatnei's; thou fomctimes lookeft upon God as the great Creator of Heaven and Earthj the great Lord of Hofts, the infinite Jehovah, the luftre of his glory fee m 8 to amaze thee 5 be not afraid. Oh thou beleeving foul,if thou beeft a Csed oilacob^ nox- wichftanding all the terriWenefs there is in God, and all- the glory that there is in God, the infinite diftance that there is between him and us, which his Name Jehovah fets out unto u^, y^t thou maycftwraftle with this God, even^ with this God, and prevail with fuch a God as this is. Many poor Chriftians are much daunted, and difcoura- gcd with the fight of the greatnefs of God ; but this text IS a very great help to us that we (hould not be daunted and difcouraged with the apprehenfions of Gods great- nefs; indeed it is for ungodly men, to whom God is ait- Enemy, they are to be daunted v/ith the apprehenfion of the gr&atnefs of God ; but to the feed oilacoi^i even when /tfca/? prevailed it was withthi^Goda that is the Lord of Hoftsj whofc memorial is Jehovah-. Obf. 2. . The Second thing is this, 7hat the greatneP anti gkrj of GodinihtfeMamesofhii u a great aggravation of fin : for to that end it's lik«wife brought to aggravate the fin of this peopleindepartingfrom this God. Oh! the Lord ii infinitely terribkj he is the Lord of Hofls, and he is Jeho^ Vcr.5- thePropheJte of Hose a. 287 vah, and yet you wretched creatures have dcparoed from this God, you have finned againrt this God i Oh! 'tis a fearful aggravation of mens fin, that their finis againft fuch a God that is the Lord oi Hofls, whofe Name is Jehovah 5 there is nothing that can humble the foul of a innner more than the fight of the Lord in his glorious What hum- Attribute', when thou comcfl to know what a God it is ^'^^ "^^^ ^^" thou hail to deal with, this will make thee to fee thy fin ^^*^^"^^^y» to be great; therefore the Prophet Ccts God in bis Glo- ry before this people, that they fhould come to fee their great iin, and that there fhould be a ftop given to the courfe of their hearts that tvere running on in the waies. of fin. Thirdly, Which is v^ry ufeful ; Looh^rvhat Glory and Obf,^, Excellency of any litle^or Name, or IVorkjhat God hath ever ap- peared in to our Forefathers, the fame n>e may have God to ap- pear in torn, ifjveforfaJ^e him not: That's the Third end why the Prophet here brings thefc Titles, The Lord of Ho fls J Jehovah; asif he fhould (ay. He was thus to your Father Jacob, the LordofHojls, and he was Jehovah ; and his memorial is flill the Lord of Hofls, and Jehovah, and therefore you might have this God to appear, the Lord of Hofts for your good as well as he did to your Forefa- thers, and you might have God appear to be 7e/;»t/ijZ? for you as well as he did to Jacob, if you forfake him not 5 Oh ! wretches, that you fhould forfake this God vvhoiii you might have to be the Lord of Hofis, and Jehovah to you. Oh •' Let'a learn this. That when we rcade in Scrip- -yf„ ture, or hear from our forefathers how God hath ap- peared heretofore for his Saints, for our Forefathers, let us make this ufe of it, God is the fanhe God flill, and we may come to have as much good from this God as ever a- ny had llnce the world began, there's no fbortning of his Power, there's no darkning of his Glory, but what- foevcr Power hath wroug^ht, whatfoevcr Glory of God Co 2 hath 288 An Expojftioft of Chap. 12, hach appeared in former times, we may come to have h appear CO us now, it's a mighty argumenc for people to ketp clofe to Cod and be faithful with him even becaufc of this. Obf.4. * Fourthly, There* j no nee J of Images to k^ep Godsremtm' hrance ; the glorious Titles of God and hh Attributes, and theManifefldtionofHimfelf in his Works, is the be(^ Memorial of God; that's mrv/iy, the way of man to make to himfelf Memorials. God hach made himfelf a Memorial. When you readc in the Word this glorr- ous Title of Godj Jehovjb,iCs a better Memorial of God than ail the Images in the world are, and we may bet- ter San£tifie Gods Name, and have our hearts better wrought upon byfuch Tithes of God, than by allkind of Images whatfoever. QbC 5". The Fifth Note, f^ben G§d man ifejls himfelf in bit Glo'^ rj, «V not only for the prefent that men narv might fee his Glo- ry, hut it it that he way he rememhredfrom Generation to Gene ration J from one to another, from one time of our life t9 another^ and fo from one /Ige to another 9 fo here, the Lord of Hops, Jf hovab is bis memorial, as if he (hould fay, the Lord mani- fcfts himfelf Jehovah thus and thus, and he would be re^' membred in oiher Ages to be fo ; what God doth to his people in one Age, he doth not expeft only to have his Name fanftificd for that prefent, but he would have ic laid up from Age to Age, and woufd be honored in all Generations from thofe great manifellations of hiinfelf in fomeoneAge. My Brcrhrcn, OK ! that we had hearts to do this, Oh ! that we could make this God his Memorial, that we could lay upwhat God hath manifeftcd of himfelf in this Age for the benefit of another Age ; Ihope God wil one way or other provide means for the recording of the famous things that God hath done in this Age^ that it may be a Memorial to the poftcrity afterwards ; for cer- tainly our Age cann<»tgtve God the glory that is due unto- Ufe. Ver. 6 the Prophejte of Hose A. 289 unco his Naose for what he hath done, we had need la- bor CO continue ic co poilericy chac the Ages co come may remember what God bach done to give glory to him, ic is his Memorial. And then the laft Note is this, l^hen tve would bjvt a Obf.6, holy Memorial ofGod^ the mzditation of the Name J EHO' VA H U very uftfulfor i*s. You chat fay you cannot me- dicace, your meditations are barren \ VVouId you help your felves in meditation to have a holy Memorial of God, chink much of che Name Jebovahy remember whac hath been hinted to you from chat Name, and what is contained in ic -, And thus much for the Fifth Verfe. V E R. ^. therefore turn thou to thy God ; k^ep Mtrcy^ and Judg- ment^ anci trait on thy Cod continually, T Here/ore \ Here comes the Ufe now, all the other Cohoerance, feem'd to be the Dod^rine, and chis is the lire,chere- fore turn unto thy God, fo that this Therefore^ it hath reference unto all that the Prophet had faid concerning Jacob, and to thefc Titles of God, as if he (hould fay thus. 1. You had fuch a gracious Father that did thus pre- vail with God, to whom God did lb appear, therefore turn to God. 2. It is the Lord of Hofts, therefore turn to him, 5. lehovib is his Memorial, therefore turn to him. For the Firft, The reference it hath to their father J^4- eob affords us this Note, That the confiderationofour graci' O"^^* ^' cuf Predeceffirf) of our Forefathers that were godly ^ to jvhom Cod appear'' d in Mercy, U a great argument to turn tts to Godw Oh 1 you chac are Children, that have had Parents that were wraftlers with God, Are you wicked now ? Gonfi- detwhat Parents you had, and turn you therefore unto God : la 2 Tim. 1.3,/ tbanJ{^ God (JiU h S? Paul) jvhom I fervc^ 2pO AnExpJitimof . Chap. 1 2. fove mth a fnre coft faience from mjfhrefathers. Oh ! 'tis a great comfort unco a man or woman, if they can be able to fay thu8j I thank God, whom I ferve with a pure con- fcience, from n)y Forefathers : my Forefathers ferved God, my Grandfather, or Grandmother, or Fatherj or Mother they were godly ; and I thank God, even from them that I fcrve God : God U my God.^and my Fatbtrj God, Exed. 15.2. Obf. 2, The Second is this, 7bat the co7ifi deration ofGod^to he the LOB,T> ofHoflSi ii a mighty motive to caufe us to turn to God : Wilt thou go on in waies of enmity againft the Lord of Hofts, the Lord hi Hofts who hath Angels and all Crea- tures to fight for him ? Wilt thou, a poor worm, ftand out againft this God? thou that gocll on in a way of wic- kedncfs, know, thou fightcft againil the great LOFvD of Hofts. What were it for a drunken fellow to come and 'Siaiilc. think to oppofe but fuch an Army as we have that goes out of the City at thi« time? but for a poor wretched worm to think to iUnd againft thelnfinit GOD, the Lord ofHojlsj Oh ! 'cisinfinit boldneft, and prclumptionjand ciefperate madnefs in that man 5 therefore turn to the Lord : All the while thou art going on in waie« of wic- kednef8,thou art fighting againft the Lord of Hofts. And on the other fide. If thou hadftbut an heart to turn unto the Lord, Oh how joyful would this Title be to thee, that that God which is thy God, is the Lord of Holls, is the Lord of all the Hofts in the World : We are not afraid now to fee Soldiers, and hear the beating Simile. of Drums,and Giooting of Gunfjwhen we know that all are our Friends; but if we ftiould have heard the beating of Drum?, and neighing of Horfes, and (hooting of Guns of our Enemies, that would have ftruck fear; So, one ihat hath turned to God need not fear any Army, any Creuures, Why? for all is commanded by God their Father, and Oh ! the joy, peace and fecurity that a heart may have that is turned to God. I*le give you one notable Ver.6. tk Prophejre of Host. a. 291 notable Scripture, in A"?, iy. 23. faith Paul^ there pod by we thi^ night the Angel of God^ whofe 1 am, and vchom I txphuieir ferve:, f^yi^^gi Fearnot^ Paul. Mark, There ftood before , me the Angel of God. Did not that terrific him ? The- Angcl that is but one of the Members of the Hofts of God, any one Angel hath agfear^ deal of terror in him fometimeSj for there is much of the glory of God in An- gels, and we know that the appearmgof Angels hath- llruck terror into many men : But now faith ?a«/j The Angel faid, Fear not ; If it be the Angel of God, whole 1 acn, and whom I fcrve, then I need not fear ; yea, let ' God mulkr up all his Hods, and appear to one that hath turned to him,if he can fay thus, Whofe I am,and whom ] (erve, thefe Hoih will fay. Fear not. Therefore turn anto the Lord, becaufe he is the Lord of Hofts. Thirdly, Becaufe God ii JEHOVAH, therefore furn Obf:^. unto the Lord. There's a great deal of force in this' Name to caufe finncrs to turn to him, becaufe he h Jehovah, for this Name JEHOVAH hath as much terror in ie to a guilty ungodly foul, as we reade of in all the Book of What Terror^ God, I fay, put all together that we reade in the Book of ^'^ ^^^ Name^ God, yec if we did but throughly uuderftaud the Name ^'^'^^'*^' Jihovahwt (hould fee as much terror in it to a guilty coh» fcience,and a finful foul that goes on in the waies of wfc- kednefs, as almoft all that is mentioned of God that might be terrible. As thus, JEHOVAH.'] If he be Jehovah, he hath power over every thing that hath a being to torment therwirh itjfor he hath all being in Himfelf, al being is J^ow hint, and the difpofe of all, therefore whatfocvcr thing hach any be- ing in it, this God hath the power over it, to make ufc of it to torment thee withal. Do but confidcr how fome little creature, if it be in fome part of amans body, what power it hath to bring torment, a little gravel in the kid- neys, or ftbne In the bladder, that*s but a poor weak^ creature in its fcif, but beingin that place, whattortor doth 292 AnExpoJitJon of Chap. 1 2 doth it bring ! now if a lictle gravel or ftone hath that power to torment thecj then what power hath all things in the Earth, and the infinite God that hath dll (Hence^ and all being, and can difpofe of all things as he plea- fcsj to bring pain, miferyj and torment to a linncr ? \C% a very humbling confideration to a (inner. And whrt And on the other fide. If there be any power in any Confolacion. thing that hath a being, to bring any comfort to a man or woman, it's all in God, for God hath all in him e- minentlyj As now, one Creature hath power to tor- ment in one way^ another in another way ; and fo one Creature hath power to comfort us one way, another another, but all this is eminently in God, the gravel torments one way, the humor in the veins in the gout that torments another way, and fire torments another way, and the Swoxd torments after another manner, and burning feaver torments in the body, fire without, and burning feaver within , the Ringing of Serpents torments after another way ; now all power of all things is in God Eminently , the quinteOenceof all things is in God, and therefore the power of God is able to bring all forts of torments at one time in one thing j As noW) fuppole fev«ral herbs that havefeveral vertues, one hath a vertue in one kind, another in another, but if A fitfimilc ^^^^* herbs were all diflill'd into one water, then a drop of that water hath the fame vertue and eflicacy that it may be forty feveral herbs hath ; fo now, all Creatures that have their feveral kind of efficacies and vertues diftil- ied into one. If I may compare this diOillation unto God, he hath all kind of power in himfelf, and is able to put it forth in one inftant, all the power and efficacie that there is in all creatures in Heaven and Earth, either to torment, or to comfort us. If one herb hath one fweet- nefs, and a fecond another, and the third another, the diflillationof them all together, how fweet will that be? Now all thefe being in God eminenily> Oh wfiac com^ fore Ver.^» '^^ Praphefie of Hose A. 293 fore is there in God than to the foul ! So chat look ei- ther way to the Name Jehevabj we may fee an argument CO humble us tor iin^ tbe dreadtulnefs ot the wrath of God appears in thisj more than in any one meditation The Excel- chat 1 know of. Neither do I know any meditation that Icncy ot the may ftick upon the heart to comtort and encourage the"^"^^'^^"^"^* hearc^to turn to God and to rejoyce in God fo much as this. That there's all being in God eminently, and all depending abfolucely upon him -, therefore turn to God, becaufe he is Jehovah . Thus you fee the connexion of thcfe two. Furcher, ^hen the excellency of the Saints^ #r glorj of God Obf» 4. is fet before m^ vcejhould mak^ it an argument to turn to the Lord : when both together, the ExcceUency of Jacobs and theExceUencjofGodithiiisfetzsan argument to turn to the Lord 5 Tiirntome. But they might fay, T^o not not turn to God ? we doferve God. Tliat maybe another Note, 7hat tphatfoever Services Obf.j. men do -perform to God, yet ifihey he not in Gods way they do in the midefi of them all depart fiom God, arid do not turn to him. They did worfhip God after a fafhion, but God did not account that worfliiping of him, but departing from him, therefore turn to God. But tHrnlhou to God. Text» That is, Every one of you^ do not iland objefting and Expof. caveiiing againft what I fay, but turn to God every one of you, turn Thou to God. ihoit art Ifraely Ihotc art the pofterity of thai great prevailer with God, therefore turn IhoH to God, That's the Note of Obfervation from hence ; and if 5 ou lay it to heart, you will find it of ve- ry great ufe, Every one fhmild conjider vphat pecnlier argu- ments there are that concern him in particular to turn to God^ Therefore Jmn than to Cods O'lfrael. There's a great deal P p more 294- An Expojltion of Chap. 1 2 more reafon why thou fliouldcft turn to God, than o- thers. Ure- Oh that every one of us here in this place would but in our meditation* labor to rccal ali thofe particular ar- gumenti that concern our felveSj that might turn us to God, do not take it in the general. Turn to God becaufc he ij your Creator, turn to God that you may be faved, this concerns all ; but conliderwhaEfpecial arguments I* thou haft, as thus: Confider what fpecial manifeitati- 2, ons of God there hath been to thee ; Confider what fpe- cial ofFer^ of Grace there hath been to theej Cx>nfidcr ^* what fpecial workings of the holy Ghofttherehath been . upon thy heart j Confider what fpecial illuminations of J* Gods Spirit there hath been in thee; Con^der of what 6. fpecial dangers thou haft been in ; Con iider what fpeci- al Vows, and Covenants thou haft made to God, and yet haft departed from him ifterwards ; Confider what fpecial engagements thou haft had ; Thefe are but the hints tbat men and women may lay to heart all the ar- guments that may concern them efpecially to turn to God. Turn Thou to God therefore. Do not thou look upon others, and think thus, I do as others do, yea, but thou haft more reafon to turn to God than others. There are more arguments to perfwade thy heart than others, Turn 7hou to Cod, And this is a great mercy of God towards any man or woman, when as God ftiall r'd^^^^^f k ^^^^ powerfully thofe fpecial confiderations and argu- partkular^Y racnts that concern their fouls to turn to God 5 a man or to a foul. _woman comes to hear the Word, and hears the nature of Repentance,& the motives to Repcntancejbut that gene- rally concerns all, and this doth not much ftirtheheartj but at another time it pleafcth God to hint fomething Particulars out of the Word that concerns them in particular, and aSedmoft. this gives a mighty turn to their hearts more than all the othct; As if a man be afleep, though there be a great iiafe; perhaps this doch not awaken bim^ but let onr cone Ver.6. the rrophefie ^* It's not enough for men and women to turn to God, and leave fome grofs iins ^ But is there any (in morefpecial Pp 2 than 29^ An Expoftron of Chap. 12. than anocher,chat you have lived in before yoar turning untoGod? Reform in that pn above. all. A man or wO' man can never have any fure argument that their Repen- tance is trucjthough tbey have left many fioSjif ihcy have not left their fecial fim ; there's fom fpecial fin that ihou ba(l liv'din, what faieftthou to that? Obl.2, Then Secondly, It U nothing for people to reform in Godt Worf:>ipj except they reform alfo in the duties of the Second Tj- We, that's wonderful. The duties of the Second Table, Mercy andjudgmeuty Turn to thy Cod, and keep Mercy and- Judgment. Many men and women that feemiobefcr- IVard in duties of InftitntedtVorjlnp^ which is very good^ we are to honor God, God is jealous in that bulinefi j but noWj together with that, if we be not confcionable ifl the duties of the Second Table, oi Mercy and JudgT ment too, it's nothing, all will vanift and come to no- thing except thou liveft rigbteoufly and mercifully with^ men alfo, as w«ll as worfhip God ; do not think to puc off thy confcience with the duties of Worfiiip, except thou doeft keep Mercy and Judgment, that's more Ge- neral. And then Particularly. Keep Mercy, and then, Keep Judgment , be merciful Gbf. 3, unto thy Brethren, A heart turning to God, if it be a true turning, itmufl mtds hevery merciful to men, God experts that from all that do turn to him, that upon thy turning to God, thy bowels fhouldyern towards thy Brethren, and turn to them in Love, and in Mercy, and Meeknefs, and Gentlenefs, and ForgiveneA, fur when thou turneft- to God, is it not the mercy ofGod that draws thy heart ? If it be not that, thy turning is not right ; never any turned to God rightly but their hearts were taken with Gods mercy : And can thy heart be taken with Gods TheScnprure "'^'^^^y^ and thou not merciful to thy Brethren? Many- moftin this Profeifors of Religion think little of this, but I find the next to Faith' Scripture m^kes ai much of (hJ«diof apy{hii»g,but faitb- Ver.6. the Trophefte . 20G An Expofitfon of Chap. 12 I, Ohthat wc would conlider of chiSj our brethren that fomeciniei differ irom us in Judgmentjin praftice, confi' Difference in ^^^5 Do they appear in any oi their carriages any wSies, judgmenr. to be wilful in their way 'i can you take it upon your confciencejj that it is through obftinacy, and through any wicked piinciples [hat they have, that they go a- gainlt confcience^ doth it not appear in all their other waics that they \9alk humbly ana confcionably, that if they be in the wrong, yet it is through meer wcaknefg thatthey cannot fee theTruthj that then thinkeiUhou doeft fee ? Now thou ihouldeli be merciful towards them and cany not thy felf in a ridged, fevere^ bitter, and harfli way towards them, but in a Merciful way, Mercy when the offence is by infirmity. 2^ And then when the offender is already fenlible of hi« cffcnccj then^frcy. 3 Or, when there may be as much good done in a fair, gentlcj merciful cairiagcj as in a h^r/hj ridged carri- age. ^. And then efpecially at that time when any roan or woman begins to feel paffon arile in their hearts anda fpirit ofrevtngeto ftirinthem, above all tinges, then is the time for mercy j examin thine heart,ihou haft to deal v^ith thy brother, now fee wheihe'r there doth not begin to arife paffion and revenge in ihy /pirit towards him, now is the lime for Mercy, it's not the fit time for Judg- mentj it's not a fit time to give Jutigmcnt, nor for thee to execute Judgment, but now is the time for Mercy. Anrw. 2 And then there's the ti;ne for judgment. If hen thou art When we are cali'd to tnanifep hatred againf Jitij rpben the publicly gocdre- toexecute quires it -, when you cannot be merciful ro one, but you Judgment, muft be cruel to another : Asin many things wherein men would be merciful, the truth is, the j5ercy they fhew to feme is cruelty to others, and when thou halt the leaftintereft in abufinefs, then there's themoft like to be the time for Judgment. Well;, Ver.6. the Praphejle ^ H o s E A. $ o i Keep Murcy . and Judgment'. ^ Keep ity not only do feme a€ts of Mercy and Judg- * mine, bat keep it. Many men in fome good moods (obferve it) Oh how Obf. pitiful are they ! how merciful are they 5 but come to them at another time, and Oh .' how ridged are they then ! Oh! howfowrare they .' how bitter, how cru- el .' how harfti are they ! We have found it fo by expe- rience, you<;an fay, fuch a man. Oh ! what fweet con- verfe had we together, and what a fweec temper'd man he was, how loving, how meek, how gentle, how pi" tiful I But come to him now, how harlh, and how rug- ged in his cxpreilions , and extream bitter, mightily turned as if he were not the man ; keep Mercy, keep it. Doth God at any time melt thy heart, and make thee apprehenfive of thy need of mercy ? doth thy heart: begin CO bleed towards thy Brethen ? Oh •' keep it, keep this temper; the Lord keep this in the thoughts and pur- pofesofthy heart forever. Oh take heed of change of heart. Ic (bould be thecareofChriiiians, not only to do that that is good, but to keep their hearts in fuch a conftant frame. Oh that fome of you would but call to mind the dales ef old. Was there not a time that your hearts did melt towards your brethren, and had fweet converfe and communion wiih them, what's become of thofe fpirits now ? Oh ! turn to that gracious, fweet, temper again, and ifever God bring you to that temper again, keep it; Gonfider whit is it that hath changed 2s;ote,' my heart, what hath brought me to it; now if God doth difcover how thou haft lott chat fweetncfs of thy heart, Oh/ labor to repent and turn to God, and refolve, if ever Go4 bring me to that temper again (as fometimes through hi^ mercy I have felt) I hope through hisGrace chat I fhall keep my fel fin that temper; Oh how happy were it with us if when God brings our hearts into a good cemperif we hadbat hearts to keep them in that t^mTpir^ k^eepMercj, Q^q And An Expojition of Chap. 1 2. And keep Judgment too. In feme aftsyou (hall find men very juft, and cake them in other afts and there they will be falfe enough. But now. It (hould be our care, to be as it's faid of God in Jer. 50.657. God is faid there to be the habitation of jHflice, (o it fhould be in the Courta of Juftice, there Courts of (hould be the habitation of Juftice. Perhaps fometimes, Juftice» infome oneCaufe a man may have Jufticc in a Court: yea, butif itbe not foin ^Z/Caufef, at ^//time?, there ia not the keeping of Juftice ; Juftice (Lould bealwaiesac home: fometime* you may come to a Court and not find Juftice at home, but ic's gone abroad, but it (hould be alt^'aies the habitation of judgment. Andfo ic (hould be in Families, and in particular Ferfons J It maybe at Families, ComQ times thou weit juft in thy waies, yea, but then thou hadeftnota temptation, the temptation came not for unjuft dealing : 1 here are iome men that by a temp- tation are brought to fuch unjuft dealing, that if a man thould have faid fome divers yccrs ago, that thou woul- dcft have done fuch things, you would have been ready to think, j4m I a dog., that I fiould do fucb things? bat nowjwhen a man is once engaged in any unjuft way, then he muft go on: and therefore k^ep Judgimnt, h follows i Xexc ^^^P Jtidgmcnt, andrvait on thy God continually. Expof. Thai's thus. Do notfjtlffie your felves in duties oj Mcr» cy arid Judgment ojily^ hut worjHp God-^ For by waiting on God is meant rhe cKercife of fpiritual Graces, where- in the Worlhlp of God con(ift8,wherein we come to make God ro be our God : As it is not enough for men to thi;ik they worftiipGod, and yet make noconfcience of the Second Table •, fo neither is it enough for men to make coiifcience of the Second Table, and not to wor- diip God. It may be there is torn of you that are very juft, ycfl> Ver.6. the ProphefeofU o s E a. 903 yeajbutwhat worftiip ofGod isthsre in your Familicyj and in your own hearts? Do your fouls worftiip God, and fan^ifie the Name of God in all your waies ? There- fore this is added, lumtothe Lord thy God, and keep Afef €y and Judgment^ and tf ait on thy God continually. Wait en Ged. How we ar to The bafcs, or foundation of waiting, is Faith, Beleeve ^^'"''^ ^" ^°'** there is good in God^ help, fupply here,and that in God alone; however things fecmtobe contrary, let things gohowthey wilJj I bcleeve there is help in God alone, and not in thofe former bafe waies chat I have taken be- fore, that my corrupt heart hath led me incojhere's help, and not in the other way. Secondly, Wailing on God, is. To attend God in the 2 ufe of what means God hath appointed for the attaining of fuch a thing that I expeft from him. Thirdly, Alookingout for Mercy ; I beleeve here is 3. Mercy and no where elfe, I attend on God for it in the ufe of thefe means, and I look out for mercy. Fourthly, I quietly fubmit in the meantime, though 4 God ftaies long j that's to wait, fo as not tobedifcon- tent, not to have my heart link, though God ftaies long. Fifthly, I keep in the way of feeking of God all the y, while : That foal that doth this, may be faid to wait on God. A turning heart to God is a heart that is a waiting obC heart, the heart that turns truly to God is taken off from all Creature contentment?, fo as to reft in them, and looks up to God for all help, and for all fupply. Andthis waiting is of very great ufe to thofe that are turning to God, Confider of it. Is any of you about the work of turning to God? hath God begun to make ^ xirp fQ^-^e ' turn to any of your hearts ? Know, that when you are Converts Qjl 2 turning 304 -^» Expofition of Chap. 1 2^ turning to God, you are very like to meet with a great niany things that may difcourage you, many fuggefti- ons of the Devil and your own hearts ; Why (hould not I go back again ? what good have I gotten by readings and praying? I get nothing by it, and all will come to nothing atL ft. Temptations arc like to come thick and three- fold upon the heart of a finner turning to God : I am confident I am fpeaking in this to the hearts of all that knows wiiat it is to turn unto God, there was a lime that thou wert departing fron^God, and then thou wcnteft on ^-wie/Zy, but ever lince the time that Cod hath begun to turn thy he^rt. Oh I the thick, and three fold temptations of the Devil that come to thee! Now this is a very feafonable exhortation, turn to God and wait upon hiroj be nor difcouraged notwithftanding all difficulties, fears, temptations, and difcouragements, from Men, and Devil-jand thine own heartj yet wait up- on God and keep in his way. Oh! it had been happy that this exhortation bad ^ b' k* ^"" ^^^ home upon the fpirits of many that the Lord was Aiders. " beginning to give a turn to their hearts, not long iince the Lord was beginning to turn thy heart to himfelf, and thou metteftwich^ome things that difcouraged thee which hath turned thee quite off again, Oh ! had buc this exhortation come feafonably then, 7urn to the Lord, and vpalt upon him. Oh ) it had been happy for thee. The Lord make it feafonable now to thee. Oh ! remember- this text, Turn to God, andtvait upon him. IVait.'] Oh / there's reafon that thou fhouldefl; wait op- en God, Oh! thoufaieflifl hadcomfort, and if I were fure I (houldbe favedatlafl, though I have difcourage- tiients from men, yet, if I had but comfort from God, then I could be content ; yea, but wait, wait for com- fort, wait for peace, wait for afJurance, Ged is a great G6d^ ^^^U^ ' *"^ ^* worthy to be waitei on ; ^vait. jyjg^ ^^^^ ^^^ ^j^^^g others will take ftate oppn them, and I VerA the Prophejre of Ho SEA. 505 2. Simile. and they will be waited on 5 God is great, and therefore wait upon him. And wcare vile creatures andunworthyjand therfore let us wait. Bcggers if they fliould rap and rap, and you come and fee it to be a begger, your heart rifes upon him, if he beg he muft wait if you be bufie. We are Beggers, and therefore it is fie for us to wait. AndThirdly, God hath waited on us a long time, 3. how long did God wait upon thee, it may be thou were twenty ycers old before thou dideft begin to turn to God, perhaps thou wert thirty or fortieyecrs old and God was waiting upon thee to be gracious all that time, God was waiting for opportunity to do thee good, and there- fore wait thou upon God. And Fourthly, What we wait for, it is worth our 4» waitings. If a. man did beleeve there were nothing but fcrapsto be had at la ft, then he would not wait fo long; but if he did hope there was fome great thing to begot- ten, then he would wait : Beggers if they come to fome Simile. mean houfe, they knock at the door and ftay a little, and if they give them nothing, away they will go ; but if they come to great Houfes, or Coachc!, they will wait though it be long, and run a great way after them. So, that which we wait for, it is worth thoafands of worlds. What we we wait for the pardon of Sin-, and wait for theafliirance wait ior, of Gods Love, we wait for the (bedding abroad of the ho- ly Ghoft in our hearts, we wait for rich Treafure, and know that there is enough to be had in God ; your waiting will pay for all. Know alfo, 'Tis a great part of Gods Worfnip to wait S' upon him^j'cis not the Worfhip of God,only to Pray,ard hear the Word, and receive Sacraments ; but when you are waiting; you are worfhipingofGod^ Further, God is all this while preparing mercy for you. Suppofe you come to have a Scrivener wrire fom^ thing fos you, WelLj the thing is not yei done, yea, but 6, Simile. $C5 AnExpofttion of Chap. 1 2 he is writing as faft as he can : know, O thou fool who arc turning to God, all the while thou art waiting, God 18 working, God is fetcing all his Atrributes on work for thy good, while thou arc wai[ing,and therefore wait on thy God. _ And know, God is infinitly wife, and he knows when Vis beft for us to have the mercy, he knows the times and feafons, wait upon God, for the Lord if a God of Judg' ment. Alas ! we are hafty. we cannot judg when the time is fitteft, but God it a God of Judgment, and therefore wait upon him ; (hould we have a mercy juft when we would, our mercy would undo us, and therefore let us wait. Oh ray Brethren, we have as much encouragement England. hcK in this Land to wait upon God as ever any people had ; wc would fain have had the Wars ended, and we began to murmur and repine becaufe it was not done^ Oh I but we will not wait, therefore we will not turn ; and thofe that turn to God leaft, will wait leaft upon him; and thofe that turn to God moft, will waitmoft j» upon him; Do not you fee that Gcd hath wrought a- bundance of good for us by deferring what we would have? had we had no oppofition at the beginning ofthc Parliament, and fuppofe the King and Parliament had agreed, and faid , You (hall have yourdefires, What would we have delir'd, we would have dcfir'd fome few thingSjas taking away Ship-mony, Tonnage, and Poun- dage, Monopolies, &c. and to have a Triennial Parlia- ment, and the like, Now what abundance hath God wrought by deferring what we would have had ? Oh it is good for people to wait upon God, Oh let us look back to our murmurings and repinings all this while. It'« true, we have fuffered fomething, yea, but hath not God wrought good out of our fuiierings ? and fuppofe there fiiould be fears of new ftormsarifing. Oh let us not fay we will wait no longer j Ob ^ tak^ heed of feslijh refoln- t'lons Ver. 6 the Prophejte Mercj and Judgmtnt^ but it's otherwife with you. » Ve r. 7. HeU a Merchant^ the ballancej ofeleceipt are in his bandj he lovtth to oppreji. ^ THis Scripturejthough it feems to be fomwhat a harfh onCj and hard to rcade, yet it may be a good provi- ^he Tcxc dence of God that did bring it to hand at fuch a time as feafonable, this is. That's the fcope ofthe Prophet : We may exhort long The fcope. enough faith he, yet fo long as their hearts are covetous, and fet upon their way of getting gain, they will never regard what I fay, they will not turn to God, they will not hear of turning to God, but will turn a deafear ra- ther. Thii indeed is theguize of men that have great Geitdealei dealing!f in the world, and their hearts are fet upon their riches, let there be the raoft glorious Truths fet before them that ever were, yet they are as nothing to them : we reade in Li«i^ 16. of Chrift himfelf preaching before a company ofmen, and fome of them being very covetou^^, mark what the Text faith, verf 1 4. 7he Pbarifees alfo who were covetous ^heard all theje things, and they derided him^ they i>/c»//7ezrno/ejachim,rotheword*fignifie!j they fcorn'd * k^iiAv'/.r'i y him. Chrift he fpake of Excellent and Divine Mifteries, (jv. and there were fome of his Auditors that had dealing? ia the world, and great eUatcSjand they fcorn'd at whatfo- -ever he fpake ; Telusof fuch things as thefe are ! tell us of waies of gain, how we may come to enrich our felves: U u This !J^^ 3 10 An Expofition of Chap. 12. This fcem'd to be thedifpofiiion of forae of the Auditors oi Ho(ea at this time, therefore faith he. He is aMer^ chant . The word that is here tranfiated a Merchant^ ic figni- l•J^•2 ficth a Caianite^ and may be tranfiated, if you would Espol. I tranfliCe ic according to the very letter of the word. Be it a Cananite^ for the fame word [hat fignifics a Cana»ite fig- nifiis a Mifcbant in the Hebrew tongue. You have the like in other places of ScripturCj ']ob^ 41. 6. Shall tbty part him among the Merchants^ am ngths CcinaniuSy fo is the word in the Hebrew: and in yrou. 31. ^4- She delivsret'o Gir^es to the Aderchants, the word is to the Cananites. Now the reafon why that a Alcrcbant, and a Canafiiie hath the fame name in Scripture, ic is, becaufe the Coun- try of Cj«^^« was much given to Merchandize, and in- Camnite, why deed much to dcceipc. As the Mathemaiiclons were cal'd fignifie a ' C^^^e^/// from the Country becaafe the Country wasfo Merchant. {^\\ q^ Mathcmaticions\ fo Arabia, "Robbers 2nd Iheeves, ^'hv t r 'f - ^^^^ call'd by the name of Arabians becaufe that ic was ^wAJlroloztr.'^ fo ^"^^ o^ them; and fo becaufe Canaan had fo many Arabian, why Merchants therefore it hath the denomination, A Cana- SiThtef. «i/c,and a Merchant. Expor.2. ^"^ ^^^^ ^^^ ^°^y ^hoft c^'^s f ^em not Ifraelites, mark, God he doih not fay, you are an Jfraelitey but a Cami- nite, and that is by way of upbraiding of them, becaufe they had degenerated fo much from Ifrael^ (that was fpo- ken of before) fo he would not call chem Ifraelitei but . calls them C4»i»z/?. Obfervethat, Obf I ^^^ ^y ^^"^ ^'* ^^^ ^^^^ '■^^ ^^°^°^ of their Trogenttors. Obf.2.* And further, Though it^s true,that the calling of a Merchant is not only Lawful, but a very honorable imployment, yet the abufe of it may make it very contemptible , if it be abofed and corrup ed it may grow to be very contemptible •, for fo here, the holy Ghoft doth caft fuch a word upon them, to (hew, how through their corruption they had made a callia^ that was hoaQrablejto become conCeERptible,and they Ver.7' *^^ Prophejte o/Hosea. 511 they had brought contempt upon their own perfons : for though Merchants ihat are fubtil may in the pride of their hearts rejoycc in their lubtilty and cunning, and thinkthat they can circumvent others by their deceipCj and get money that way in going beyond them ^ they may glory in this a« if it were a greac excellency in them, but the holy Ghoft calls contempt upon thofe, he is a Adercbant, a Cananite^ and the ballances of decdpt are in his hand. The ballances of Dtcdpt are in bit band ^ The Lord ab- hot'd their ballances of deceiptj yea, and profefled that they are an abomination to bim, if you reside Levit, 19.35, Levit. I9>|{^ 36. Xepall do no umighieoufneP in Judgment^ in Metyard. in 3<5. Weight, or in Meafure. Jttji BaUances, juji Wdghtj, aJHJl lHuft^ated. EphahiandaJHJi HinfhaOye have: I am the Lord, I am Jehovah. This lies upon it, if you will acknowledg me to be the Lord, to be Jebevah, be juft in your dealing, have no unjufl: ballances , let there be no injuflice in your trading. And in Vent. 25.1^. and fo on to the 1 6 . Jhottjhalt not have in thy bag divers tveightSy a great, and a fmd ; thoHJhalt not have in thy houje divers meafitrcs, a great and appal: ButthoH jhalthave aperfe^i and a juji weight, aperfe^ and a juji meajitre P^alt thou have, &c. For all that do fueh things-^ and all that do Hnr'igbtemjly (mark) are an a- bominationtotheLordthj God, There's much laid upon it, youthink you may take liberty in fuch thingf, no faith the text, all that do fuch things they are an abo< mination to the Lord thy God, *cis not only a thing that God forbids, bur a thing that God abominates to bcde- ceiprful in trading. Dueft thou profefs any intereft in yhePoi'-. God? haft thou any hope that God (hould be merciful urged* to thy foul, to do thee any good ? doeft thou think that God is thy God? know this is an abomination then to thy God, to that God that thou profeffeft to have any intereft in; nay, inFrov. 11. i. there's likewife a Scrip- ture 10 the flme purpofe^ A falfe haUance is an abomimni- 7/^ thofe in the Revelatiotij that were under the power of Antichrift, they might not buy nor fell, except they had .pj^^ ^^^^ ^^ the Mark of the Bealtupon them. And the truth is, a-^j^Jg^^ft^ * mong a great part, if not mofl of our Buyers and Sellers there is the Mark of the Beaft Uf>on theiDj deceipcfuJnefs and falfnefs among them, and becaufe this is thought to be fo light a matterj therfore the Scripture laies the more weight upon ic. And fo much as the time will give me leave, I fliill labor to lay Tome weight upon thiftj Ofde- ceiptfulnefs in waies oi Trading. The baUances ofdeceipt are in his hand. That is ( faith a ?. Learned Interpreter upon the place) By thisthat they innuitur comt- are in his hand, is intimated a cominual and perpetual """'"« ^f'^^' ftudyand endeavor to deceive, he hath it at hand, and jy[eifn,jtiioc. ic is in his hand continually. In the forenafned place, T>eut.2 or evil inrreat them Ver.7» ^^^ Frophefie of Uo SEA. 315 ^hem fome other way. This is to love to opprefsj to take the advantages of mens necelTicics when chey are grown poor. Certainly thefe thing? arc grievous to the Spirit of God, and are abominable in ihe eyes of Godj thele are rebuked here, and chat you may fee that there is a great deal of evil in thefe BaJlauces of deceit , and opprejpon in tradings do but coniidcr thefe particu- lars. Firll, Obferve how this is brought in, in my text, as ^« oppofite to turning to God 5 7urn to God^ then prefently, J^gfJJ.^ J)^ He ii a Merchant) ththatimces of deceipt are inbiihand-^ he tradin^ loveth to oppreji- Thofe men that live in any w^y of ds- ceipt or oppreffion to get gain to themfclves by thofe waiesj ihcfe are men that yet have not turned to God ; thou haft not turned to Jehovah^ thy heart is not tur- ned to him, thy heart is turned to the earth, the earth is thy portion, thou art to look for the things of the earth to be thy portion, it is not God that thou baftchofen, nor turned unto him. Then Secondly, Thou doeft eertainly not know what 2, fin doth mean, that darcft venture the leaft fin for the greateft gain ; had God ever enlightened and awakened thy confcience to fee what fin doth mean, thou wouldcft rather lofe all thy eftate, and be cloathed with rags all thy dales, than willingly to commit the leaft fin, to get the greatcft eHare. It was a fpeech oiAujiin^ That there muft not be fo much is an officiom lyt^ that is, a lye when^ a man intends no hurt, but good, yet this muft not be told, faith he, no not for the faving of the fouls of all the world : furely then a lye mufl not be told to gee twelve pence in a bargain, or five (liillings, or fifry (hil- lings, or fivepounds, ic muftnot betoldtofavethefouh of all the world ; Now to tell a lye to deceive others as well as thy fclf, furely God hath not yet laid the weight of fin upon your fouls, the day is yet to come that yoa (hall know (perhaps to all eternity) what the weight and hr»vi*^ioffi?' i^f^^. ^as we alfo have forewarned you and tellificd. .U:ij. And know this day, the Lord forewarns you once ^ vehement more by ihc Minilky of his Word, and the Lord by his applic. ottha Wrrd doth teftifieagainft you in this one thing, and if text, you go on in anie w^y of deceipt, you go on againll the verieftrength ofthe Word, and ftrength of Confcience this day, and this Word that is preached this day to you fhallcertainlietellifieagaind you another d^y. Yea further, When you come to die. Oh I how terri- jr, ble will death be to fuch men ! when they (h dl leave the fwcec of all their elUces^and carrie nothing but the guile, Xx 2 of 3^0 An Exf option of Chap. 12 of all with them : In Job, 27.8. What hopefhall an hypo- crite havCi though he hath gained^ vphen God tal{es anraj his foul? Sometlraes men theyfeekto deceive, and they are difcovered, and Co they are rendered bale and conremp- tible to all the world; yea^ but fometimes igain, thwer tore- Reafon* ftore, all the while I do not reftore I do continue in the (in, I do not only wrong the man jjft theverie hour I have deceived him, but all the while I keep that ivhich is his in my hand, this is the argument thdt repentance can never be accepted of God that may ftand or doth ftand Vcr.7» *^^ Prophefe ofU o s E A. 321 f^and with a wilful continuance in the iin that a man feems to repent of. Do I repent of my fin, and yrt wil- fully continue in the fin > I fay, Wilful^ for I have it in my hatid to reilore : Oh bud fhall undo my felf^ I but that's wilful ftill, hit better for thee to keep an eftatejor to keep a fin ? Now certainly any man that hath anie light muft needs acknowledg thus much, That if I truly repent me of my fin, I muft do what pofTibly 1 can to un- do my fin ; Can I fay, I am heartilie forrie for a fin, when I do not what I can for to undo that fin again if I can? And for the Scriptures for Reditution, there are di- 2. vers, rie give you two or three, 'Eze\. 33. 14, 15. y^«^ Scripture. ; tvhen I fay unto the wicked^ Tbotifhalt furelj die '.If he turn frgm hit fin^ and do that which U lawful and righf^ if the Ts>ic' ktdref^ore the pledge give again that he hath rohhed^ &c. he fhallfptrelylive^ hefoaUnotdie. He doth not walk in the Statutes of life except he give again that n>hicb he hath rob- bed. And fo in Numb. 5 • ^3 7* there you have the Law about reftituiion, when a roan or woman (hail commie a- nie fin that men commie, to do a trefpafs againft the Lord, and that perfon be guilty, then they (hall confefs their fin which they havedone, (isthisal?) and he (hall recompence hif treff^aji rvith theprincial thereof, and ad tmt§ it the ffth part thereof., and give it unto him againjl whom hehath irsj^afed. He muft confefs his fin, yca^ but that's not e- Numb.f ^,7, nough, but he muft recompence the partie. < This is a an excellent ' mcft excellent Scripture ; Mark, it's (aid here, 7^<»«dthat five (hillings. And therefore know, that though it be manie yc^rs iince you have gotten any thing by deceipt and wrong, yet God will (if he hath a love to you) put you to restore it again. Ob! what foolifh luOsaretbe lufts of covecoufnefs, as the Apofile faith, 7hofe that ppm he rich they fall into manj. foolijh lujls; this fin of covetoufnefS) and deceiptfulneis it doth bring men Into foolilh luOs, and makes men pierce themfelves with manie forrows j and Oh ! that God would pierce them tpith fome focrow this day, that they might mver have om nights reft quiets till atlesfi they do refolvc in their beans that they will Cez upon a way to make Refticuti« on. And even thofe of you that have made falfe agreements with your creditors) if God awakens your confcienceS) I fee not how you can fatisfie your confcicQce tUI you fa- tisHe Vcr.8. thePrffpheJeofEo s B A. 333 cisHe chem, there things wUl not be peaee another day. Now the Lord convince tbofe that hearing the Word ofGod are guilty, and know that God will call for an account of this thing, and of this text that through providence you have come to hear of this day. V E R. 8. And EphtdLimfaid, Tet lam become rlch^ &c. IN the Verfe before Ephraim is charged for being a Merchant, for having the Ballances ofVeceipt in hif_ hand, and Loving to opprejl', bucyet Ephraim faithj I am becomerich. .. ..ii j - ? The Particle here is [neverthekfi,'] as if they fiiould fay, Vmrntmen. Let the Prophet fay what he will, let him enveigh a- "I ^ gain (t me as hepleafech, I know not what he means by his Deceiptj and Opprefimt I am fure I gain well by it, Tet I am heegme rich, I am fure I profper in this way, and that's enough for me. J bavtfouttdmfmtfuhfiame, .,.. s a,. 'vTVv^ -'^xW\ »-«^A-^ ^..'■* '.\ ' :^ttV.:-'. ' '<^^ Iri^i^of , . . The Hebrew word that is here tranflated Suhfiakee, it '^,^;"^'^J) ^ iignifies fometimes Iniquity, Laber, Violence^ Kapine, Affii' Hion, Riches, an Idol, and Snb fiance ; all thcfe things this word fignifies : for indeed moft of them, if not all are u- luilly joyned together with Richer, where men are wic- ked that do enjoy them. j^rii^ I have found ftihftance. The Greeks ihcy have a \iOTd)B.efi^ReJre[hing ta my foul. l:lt4.vxlS 3 24 An Expofition of Chap. 1 2. ' They account the great rcfrefliing and reH to their fouls to be in the riches that they have gotten, however they get them. 1 have found Subjiance. Expel. Thofe things that the Prophet tcis us of, they are but NotionSjIroaginations ; but in what I have found there's Subftance , to have an Eftate, and Riches, and Comings- in, there's Subftance, 1 have found fubjlance. Obi. I. FirO from this obferve. Wicked men will bavifomething iofjy for themfehej thcttgh theirn>aies be fjcver fo fonl. The Prcphetcharge them of very foul thing?, the B all ances of Deccipt, and loving to oppreji, and other Ims before were named. ICet Ephv aim [^j ait h\ Hehath fomeivhat to fay ; li'i a very hard thing co (bp the mouths of wicked men, and efpecially Rich wicked men -, yfi/icksd men that profper in their wicked waies, fiiy what you wil you cannot flop their mouths : The woik of Convcrfion is not fo much as begun till ths mouths of finners be ftopt, till they be fo coavinc'dol thciir evil waies as they have nothing to fay fortheinrelvcs. ObL2« Secondly, Men tbeugh verywicked and going on in very finfulcottrfes^yet they may prober for a vchik, Ephraim fddy J am heceme Rich, Ic^strue, fometiraes God meets with wicked men and curfes them in their way, that they have not their deiire fatisfied, but many times they have, they do become rich, they get their hearts defires: Job^ ii. Pfal. 73. with other places fufficient for this. Cbf. 3.1 Thirdly, Wichidmenin their projperity andriches^ vphat they get, they attribute to tbemfelves, I am become rich^ and I have found jubflance^ I have got : They do not look up to God, indeed they dare not; thofe thatgetby afinful way, they dare not acknowledge God in it : and this is the evil of getting any thing in a way of iin, that a man cannot come to Go4 and fay, Lord, I blefs chce that thou baa Vcr.8. tbeProphefie f things hoped for. Faith doth give a fubftance to fpiritual things, a Beleevei looks upon fpiritual things as the moft fubftaniial, and looks on thefe outward things as ima- ginary j Carnal hearts think fpiritual things imaginary, and an outward eftate fublUntial ; it's quite contra- ry in thofe that arc fpiritual, in the 8. of Frdverbs,vtv(. 21. faith Wifdom there, Ust I might caufe them that P''<'v.8,2i. love me toinherif^fubfiance, to inherit that, that ^; as if ^^^'^* there were nothing had a fubftance but only that which *'' ^ comes in by mfdom, by Grace. We call rich men, fub- ftantial men, fuch a man (we fay) is a fubjiantial man, for indeed all the fubftance that the world looks after, ic is riches, they make account that's fubftance. And then Fifthly, When carnal heats have got efiatef, Obf. f. they much glory in what they have got. lam become rich, and I inherit fujiance. They make their boaft in what they have got, they blefs themfelves in their way; m Zephan. i. verf.o. it IS fpoken of the veric fcrvant^ of rich covetous men, that l€ek 10 get an eftate but to their Mafterf, in a way either Yy of 3Q6 An Expojftion of Chap. 1 2, ,7 . of violence, or of dcceipt, 7bey kip upsn the thnjioold (the Opened ^' texc faith; They triumph, and leap, and skip in their lejoycing chat they have circutnvented others, that they have got fuch and fuch things to their Mafters ; much more then will the Mafters chemfelvcs leap and rejoycc in the having their hearts defiresfiU'd : They glorie in it. And then Sixthly, and that's efpccially to be obfer- ObC 6. ved here, Ihjt carnal hearts that get estates infrnful veaiesy ibeyfeeJ^to relieve their eonfciences that arefuB ofgHilt^tt^ith the cenfideratien of the oHtopard comforts they do e?2Joy. The Pro- phet charges xhem with their fin, charges the guilt of their fin upon them. But wc are rich fay they, and we inherit fubftance. \\ icked men will feek to relieve their confcienccs, their guiltie conrciences, in the rejoyclng in their riches, and in their eftates, and in what they have got i in Jfa. 57. 10. you have a Scripture fomewhat fu- table to this, ^hott hafi found the life of thine band, therefore Ifa C7 8 *^^ou a>aji not grieved : It may be it a man goes on in an c- Interpreted, vil way and doth not profper in it, »f God crofiTes him in it, then he begins to bethink himfclf. Is not this a fin- ful way ? doth not God oppofe me in it t and then he be- gins to be griev'd ; But if he can find the life of his hand goon, and he profper and have what he defires, then he will not be griev'd, then his hckrc is hardened : Wic- ked men will fet their riches and eftatcsagalnft all their guiltinefc, Jind think it will countervail it. I hefccch youconfidcr this Note, "There is no more full and furefign of a man of the worldjof a worldlie m^n than this^That he can think to A furc fign of relieve his confcience in the guilt of the leaft fin, by the acjrnalheait.giQyj^gnt of all the things of the world that he can fet the good of the things of the world againft the guilt of fin, that he can put any thing in the world m the ballance to downweigh the leaft guilt of any fins ; here is a worldly heart,here's a man of the world^a wretched hcarf, thou doeft blefs thy felf in a greatcftate thou ger- y gr.8. the Praphejie of Rose A. 327 teik, but hath there been no guilt at all that thou haft contrafted by thit eftate which thou haft gotj Thou canft not fay but fome guilcinefs hath been contra^ed^ yea, but this contents chee, there is To much gain comes byir. Oh! thou art a wretched man thatcanl^ fet the gain in the wocid to the leal^ guilt that thou haft contra- dtid, Oh ! it hath been an ill bargain^riches got by guilt, thou halt made (I fay) an ill bargain for thy felfj thou knoweftnotGod, knoweft not with whom thou baft to deal that canft fet any gain by (in for to countervail the evil of that guile that thou haft committed for the get- ting of that gain of thine. And further. Wicked men labor to fatisfie their con- fciences with the profperitie they are in, and what they have got by their iia as they fet it again it their guilt, fo in the Seventh place, 7bey perfrpade tbemfelves that God is Obf, 7, noti(at Uajijfo much dijpleafed with them m many would bear them in hand. Surely if my condition were lo dangerous as you would perfwade me to, I (hould not profper (o- muchinmy way asldo, I (hould not get riches fo as I do ; upon this they begin to think that God is of their mind, as in Pfd. 5 o. 2 1 . Ihou thoughteji 1 was lik^ unto thy Jelf: we find it by experience that when men are under affliftion, when Gods hand is upon men then they be- gin to think that God doth not like of their waies J but when they go on and profper they are readie to think that God approves of their waies, that they walk in. There's a notable ftorie concerning the Mother of L«^;»- hardy Gratian^ and Contefior, [The firft, the Mafter of the Sentences (as they call them .) The Second, the compiler of a great part of the Popes Law, the Decretal EpilUesj the third, the Author of the Scholaitical Hiftoric, the be(l man and book of the three.] All famous men, and all jhe Mother] three of them v,;ere Bafiardj-, Now the Mother of rhem of Gra^wn^c. being a Whor«, when ihecameto make herconfe(fion SO the Prieft, ihe could not acknowledg much evil in it, Yy 2 nor 528 An Expajftion of Chap. 1 2 and (he profcft flie could not find her heart gricv'd or troubled much about ic ; ( when the PritH urged her penance and repentance for it) becaufe though it'^crue, that the thing was evil that fhe did, yet that fhe did pjo- fper fo wel, that they weie three fuch eminent men of fuch gr*at ufe as thoic were. Thus it's ordinarjliejmcii think that it may Uffcn the-greatncfs of their hn if chey get any thing by itj if they profper in their finful way, there is no fuch caufe of trouble and grief for it: The Populuimefibl. peopietheymay laugh at me (faith a covetous man) bu? tlauilipfedo- I applaud my felf at home, when I behold the money in mifimSacnu- theCheft, fo long as I fee comings- in, let men talk what mos contem. they will, I cannot beleeve that things are fo bad as they florin Ana. report, that God ie fo much againlt me, but I hope God loves me. Thefeare the reafonings of a carnal heart, and all becaufe he profpers in his fin. f remember it'i Tt^ontAoiVioniftw that when he had committed Sa- Vdetii fuam criledg, and had a good voyage after it, faith he. See feo«4«4wj5hat they are guilty of, to be an abominable thing. Who (ball find iniquity in me, that were fin ? If I (hould be falfe that were a very horrible and vile thing. Conte to all trades-men one after a^iother,and tel them of chca- ting^and cozening, and deceiving ; they will fcorn your words, it were a wicked thing, one were unworthy to live : How often Tradesmen when they have a mind to chrat. 5^3 ^^ Expojftim of Chap. 1 2 chear, will profeft, That if they fliould cozen and cheat, they were unwonhy to trade any more ? Oh I whatcau- leriKd Confciences have many men that give up them- fclves to gain, that make all their Godlineft to confift in gainathatmakeMamon their God, that will go fo di- ^^j5f«/ ii^pye-Teaiyagainft their confciences. Luther rendert it, God hendar jcetera- j^rbid that Ijhonld be found mck^d in my alitons. Oh ! ma^ mm men fa. ^igthat have much guihinefs upon them, will clap their Sa.Luth.ml. ^^^^^ ^^^^ ^^^^^ breafis, and when you charge iherr, you have cheated and cozened us. Oh / God forbid thatlihould dofo; and yet their confciences will rell them that they have done lo, end will be ready to take their oaths, and fwear, andufc fuch curfesthat they ne- ver did fuch a thing, oinever had fuch a thing; and when their Books are falfe, wil fwarcthat they are true. ObCc. Again, If voich^d men cannot be auu fid by othtr men ^ then they care not. If they can cirry it fo clofely that men (ball not fee it, then they blefs themfelves, all is well and fair, if they have cunningly contrived their wickednefs that men cannot charge them, Who f^ all find iniquity in mci that mrefm ? Well though you think your felves we] enough bccaufe men cannot accufe you and find out your fin, yet God can find it out, Veut. 32. 33. be fure your iniquitic will find you out,God hath his timeto find outiniquuie, that will be (in to you, and there is much between God and your confciences, though men cannot charge yoH. Oh ! but if fo be, that God would but dif- cover unto the world, unto all your neighbors what he is able to charge you of, howloathfom would many of you appear to your neighbors! how unfit would you be to trade with men, or who would meddle with you ! if(Ifa5/)Godihou!d open to the world all that he is a- ble to charge you of. Now certainly your condition is not the belter becaufe it is kept fo fccretly that men can- not charge yoU; but perhaps it would be better if they could, for it might bring you fooncr to be humbled for Ver.8. the Prophefie of Ho sz A, 553 it; you think now becaufe you have only to deal with God you can do well enough with him •• Do you think icfucha matter todeal with the infinite, h^fy, an J gJo- riousGod! Indeed Servants-would be troubled itiheir Maflers fhould know their deceipt and cozening; bof if a little child knew it they care not for that; lb men Simile, chink it is no matter for the knowledg of God^ but they areloththat men Ibould know it) that will bring fhame and difgrace unto them; Oh! carnal, wicked., Athiefti- cal heart that cand not be fatisned if men know theevil^ buc can be fatisfied well enou|,^i thoogh God knows it! A Sixth Note is, A carnal heart Ufens hii fins that be Obf. 6, commits. Indeed the words may carry it, TFbofiali find ijiiqpii- tyinme? If they couUfindit I would acl{nea>ledg it to be a ^eatfia. But I racher takeit thus; WhofiyaUfindiniqui' tj in me that were any great matter ? Both thefe waies I rind Interpreters carry it. It is but a little over- reaching, a little craft and cunning, the matter is not great. VV ell, that which thou accounteft little, the Lord will account great another day, the over- reaching thy brother, the defrauding thy brother, though it be but a flight of hand, God will find it to be agreat matter one day, if God were but humbling thy hearty and doing good to thy foul, 'IhoH wouldefi rather aggravate thy fin 3 that*s in- theway of atrucConvertj he laborsrathcr to aggravate his fin, to bring all the circumilances he can to n.^kft his fin heavie upon his foul : Oh / I find I cannot get my heart to break for my fin, I cannot apprehend the evil of ray fin as I would in the greatnefs of it, and therefore^ Oh ! that God would help me to fee the greatnefs of itj he fludies all the circumftances that he can to make his fin great in his own eyes : but now a heart that is not wrought upon to a work of Repentance, all that be la- bors for, it 18 to IciTen his fin, and to have all the leafo- Z z nlngs A true Cenvnt 3H ^n Expofttion of Chap. 1 2. nings that he can in a w ay of deminution of his fin ; Oh! thisisanillflgn. Ill figns. It is a very ill iign, that a manpnds it out at long at he ^» can. 2. When he can p and ou\ no longer ^ than hefaUsaleJ- fmirig; It is no more than others do^ and how fhould I maintain my family ? and I hope men may make the beft of what they have? Oh! Jf the Lord once fhew thee the evil of fm, all thefe reafonings will vanifh before tbee^ and thou wilt fall down and humble thy felf be- fore God as one worthy for ever to be caft out from the prefence of God r for in thi« that thou dareft not truft in him, thou feekefUo Hell to provide for thy felf and fa- mily^ rather than thou wile depend upon God, Obi. 7, And then the laft Note is this, 7hat if men can but fcape the danger of LatVy that they cannot he fued^ there's all that they care for. Who p: all find iniquity in me, that wmftn ? Thatisj by the Law: t>h howmany are there that you may ealily conviiKt them that they have been very falfe^ ycu fpea k to their confciencey, yea, but what's thit? can you take your advantage? Take your advantage if you can, fay they : Now if it were not for Atheifm in mens hearts it would be the greateft advantage of all, that a man is able to charge bis confcience : What witnefs have you for fuch a thing? I have your confcience. Oh they are glad of that, if they hear that you have no other witnefsjthen they think they can do well enough .Now that's an argument of Atheifm in mens hearts, that they think they are well enough whatfoever they do, when Law cannot take hold on them. Well, there is a Court of Confcience to fue thee in, and Jaftice will fue thee in that Court, and caft thee one day, though mans Law cannoi;, it fallows j £1^. Vcr.9. *^e Pro^hejieofti o s E A. 3^5 Veh. 9. And I that am tht Lord thy God from the Land o/Egypt, tviUyet mak^ thee to dmU in Jabernaclej, as in the dates ofthefolemnfeaji, THe dependlnce is this ; You fay you arc grown rich by thofe finful waies of yours ; / am gr9u>n rich, 1 Goh^rance. have found fubjiance : You think now you have no need of me, you have found fubilance other wales, and lam forgotten by you; but you fhould remember that I am the Lord your God, and that God that brought you out from the Land oiYgipt-j there was a time when you had need of me, there was a time when you knew not what to do without my help, when you were in great afflifti- on, then I delivered you with a mighty hand,you ftiould remember thofe old mercies of mine ; Oh .' but you are ungrateful, you do not think what I have done for you in bringing you out of the Land of Egy/** ^ If 1 fae the fame God ftill, why might not you live upon me, and receive as much good from me, as others 1 You wil go and feek to fhift for your felves by falfe waie:, and forfakeroe. Am not I the Lord? that God that brought you out of the Land oiEgjpt, Have not I by what I have done for you fliown plainly to you that you might alwel provide for your felves by me, as by any other Godi by my waies af wel as by any other waies. that you rake ? Can any God work for you (o as I have done? Istherethat good to be got in thofe waies of iin as there is in mine? I am the Lord thy God from the Land o/Egypt ; not only at that time,de- livering of you, but ever fincc, providing for you, gra- cioufly preferving of you, doing you good many waiej) from the time that I have been a God to you, and yet you do thus wretchedly forfake me ; In all youp ftraits I have helped you, in all your necelTities I have fupplied you^ in all your difficulties I have relieved you, in all Z z 2 your 35^ An Expofttion of Chap. 1 2. your di(l;re0cs I have delivered you, in all you burdens I havceafcdyouj everic way of my providence hath been gracious to you, from the verie time of your coming out of the Land ot Eg^pt^ how did I provide for you in the wildernels atcer by Judges, railing you up Kings ? ^nd I am the Lerdtby God from the Land "/Egypt. The Obfcrvation if, ■ Obf.i. Firlt, When men prgjper in ajmfulway they forget what God hath done for them w former timej. As it he ftiould fay. You do noit remember that I am the Lord thy God from the Land of Egjpt ; Now you are frol ck and merriejand have your hearts defines ; but rcmembec there was a time when you were low enough, and cried and made your moan to me in your affliftion. Oh / remember thofedaies. Oh! howordinarjeisit for usinourpro- fperitie to forgecGodh mercies in delivering of us, frjm^ Applied to AfEiftion ? We have been low cnou^Vii not long iince, England. but the Lord hath in great meafure delivered (>« from our ^gfpt, and prefently affoODasGod hath delivered uj, ev^rie man begins to think of enriching themfelves and are plotting for elUres, prcfentlie ( I lay) we have forgot- ten our fad condition, the time of our mourning, our praying, Oh what difpufition is there in our hearts now contrarie to what leem'd to be a while ago? when we wtre under fore and fad afBidions , New ijn« that we commit doth as it were occaiion God to remember af re(h his mercies that he hath done for us. Obi.2« "^^^ Second Note is this, When you walkjtnthan^fuBy it doth occafion thefrefi remembrance of Gods mercy toy oh ; God looks upon fuch a people that walk fo vilie. What, are thefc the people that I have done fuch things for? it's as frelh in Gods memorie- ([to fpeak after the manner of men) what he hath donefor us. Ufe. And ifwe could have what God hath done for us a- freOi in our minds upon the commlfiion of new iins, ic would be a rolghtie means co humble at. And Ver.9 • the Prophejte of Uo sea, 357 And the next is. Old merciej are great engagements ta dtt^ Obf. 3, ty^ and great aggravations af onr fin or negk^ of dnty. But we have had occafion to fpeak of thefe things forraerlic. Ic follows i /ind I tviU yet mak^ thee to dfveB in Taherna' clej, By way of Interogation foms reade it thus , f^hat ^ . fpall I the Lord that brought thee out of the Land o/EgypE ^^ '^' make thee to divcUin Tabernacles ? Shall I ycc continue any wonted love to you as to tB.«keyou to keep your Fe-ftof Tabernacles ftill with joy as you were wonc to do yeer- ly ? thai I I do thus faith God > Or as Calvm hath it : (and it's a peculier interpreta- Q^lvln' rion that he hath, different from all) ic*5 as if God (hould fay thasj h is a wonderful thing that you (hould be fo forgetful of ray great mercie, in bringing of you out of Egypt, it is To out of your minds that I had need work over that deliverance again ; What, (hall 1 caft you out of your houfes, and bring you into cap ivity again^ and then deliver you ^gain, and bring you into the wilder- Bel's to dwell in Tabernacles again? (hall I go over my work again ? It is fo much gone out of your minds and heartsj as I had need to quicken up your fpirits to go all over ic again i this is Calvins Interpretation upon this place ; and he commonlie hits ai right as any : And this Interprecatian may be of veric good ufe ro us thus^ Letusconfiderour felves^ that if all Gods merciful Applic. to dealings to?vard^u« were to begin again, if we were to '^"S^^"'** go through- all thoffrflraitSj and fears, and forrows that we have pafTed through, our hearts would (hake with- in us : as a Marriner that hath paft through dange- rous Seas, Oh hcthink^if I were to pafs over thefe again, k would be hard and grievous : Now let us coniider of ckiS) if God Qiould but pucus into the fame condition- that 333 An. Expojftm of Chap.i2 that we were in feven ycers agoj and fay, you (hall pafs through all thofcftraights that you have been inj and you (hall ccme into the fame condition that you have been in, it would be very fad to us to think of, it would make our hearts quake to think of it; I verily beleeve there's icarcc any of you who have been any way obfer- vantof the provldcnceof God towards youj but would be very loth to venture all again, would be loth that God (hould be to go over with you in all thofe provi-! dences; and yet God is the fame God ftill, and may do itj yea, but flefli and blood wouldlhake at it ; now do not (how your felves fo unworthy of Gods gracious dea- lings with you, as to put him to it to bring you into ilraits again, to renew what he hath done unto you. Thus he. Many carrie the words in a meer thnatning way, and no otherwife. I did indeed bring you from the Land of Egj//?«j but I'le bring you into Tabernacles again, as if God lliould fay, I'le cafl you out of your brave (lately *• Pallaces, your City and Country HohJcj , and you (hall come into the wildernefs again, and dwell in Tents and Tabernacles. Thus many. -^ But rather I think the (cope and meaning of the words. The Authors is a confolatory Promife, whereby the holieGhoftin- Expofirion^ vites them here to Repentance, as ifGod (hould fay thus. Though you have indeed deferved to be ca(t out of your dwellings, you have deferved to be brought into Tents and Tabernacles in the Wildernefs again, yet I remem- ber ray ancient goodnefs towards you, and my Cove- nant with your Father Abraham^, I am the fame God that brought you out of the Land oiEg^pt^ and therefore re- turn and repent, and i'le be with you in as much mercy as ever I wa?, what ever the breaches have been, for time pall, I'le be as gracious to you as ever I was y as you have celebrated the Feail of Tabernacles with abundance of re]oycing, Co Tie continue this your piofperous e- ftate, Ver. 9. the Prophefe ^/ H o s E A. 339 ftatCj you (hall from yeer toyecr havecaufeto rejoyce/ have caufe to rejoycf in the Feaft of Tabernacles : For thisFeaftof Tabern*cle8 it was the principal Feaft of theit rejoycing that they hadj and therefore all their Feafts were Feaft j of rtjfjycing, in Lament. 2. 7. Ihey have made a noife in the Houje of the Lord, ai in the ddy ofafolemn Feafl. There was Triumph and Joy in their fokmn Fealis- But now this Feaft of Tabernacles was a ipecial F'^eartofrejoycing, and that you have in T>eut, 23. 40.FeaftofT2^ there they arc commanded zo rejqyce in this Feaft, for itbeinacles* ' was after the gathering in of their Corn, and Wine, in Vent. 16.1^^1^. there you (hall fee further, and in ths end of the i5j verfe, IhoPtfhaltJHrelj re Joyce, it is not only you may, but a Command^ look to it that you do rejoyce in this Feaft of Tabernacles, fo that the Feaft of Taber- nacles was a very joyful Feaft. Now faith God, / am the Lord thy God from the Land of Egypt, and I will yet make thee rejiyce, m in the Feafi o/Tahrnacks. From hence we havethcfe Notes. Fii ft, God loves to give hopes of mercy tofinners upon their q. ^ . repentance-, God loves to draw the hearts of wretched, '^' vile (inners, by giving them hopes of mercie upon their repentance 5 (o you have it in 1 Sam. 12. 21,22. there they confeft their (inj and their fpecial (in, in asking a King above all ; but faith Samuel^ Though you have finned, yet do not depart from the Lord, Tet there is hope in Jfrael concerning thii things as in Ezra, 10. God fees that if there be not hope, men will grow defperate in their wickcdnefsi Jer. 2. 25. Hhey faid there was no hope, and therefore thy would go on jiiB. Oh ! it's good for (in- ners to fee there may be hope. And God« Minifters when they have to deal with (in- ^. ^ ners, though verytvicked, yet to giveihem forae line of 5„J"f hope to catch at; though they be even drown'd in their Covetoufnefs in the world, and in their gulltinefs, y^ la caft aline of hope j thcw ij nothing reveal'd rothe contrary 54o An Expojttion of Chap. I % contrary but there may yet be poflibility for th^ fonl at Icrgf.h to be (aved. Oh ! let men take heed oFdifpaiPJngj determining conclufions againft themfelvcs. „ Ifs not the greatnep of any Jin that can be ground enough for * a dejl^rate determining coticlufion ; for any man or womin to fay, God wil never (hew mercy , I fayj there's no great- nel*2 ot im^ there's no circumftunces to aggravate, that can hi giound enough for thee to fay, God Wil] never llicw mercy ^ it is a proud/ullen^delperate fpirit of thine V.O make fuch conclufions ; thou maiefl indeed, and thou - oughteil to lay. It were juft wich God not to fliew mer- du'v"""^ cie, the Lord might juftly caft me out of his fight, but to (ayjThat he will not fhew merciejit's more than thoUjOr any Angel in Heaven can fayj& therforCjO wretched lin* ful guilty Confciences, and efpeci Jly you that have been Apoftats. Aportatsjthat have forfalten God and his Truths, yet re- turn, return, O return thou Shulamittj thon maieft pof- iibly find God as merciful to thee as ever he was, there's hope ot" mercy for thee ftill, and ifthoudoeft perifli eter- nally it will rather be.for fome fin to come, than for any paftj IfGodletthee]ive,if God let thee live to night, I Note in fay^ thou wilt rather perifh for the fins Co nitted thU mo- fpccial. rnmt^ than for all the fins committed in all ihy life time before. But now for thy continuance in Impenhencj ^thatH a new fittj for thy continuing in rejeSling the Grace efGod^ for thy continuing in thy unbeleet, this indeed ma v caufe God to bring over again all thy former fins, and reckon for them. Oh ! this Confideration might draw the hearts of the wretchedert wicked finner to God. Is ic fo, that it is not for any fin- that have been pift that I am like to perifh, but if 1 periftj I (hall perifti for continuing rather in evil, thanforwhat evillhavecom- mitted. Oh ! the Lord forbid then that I fliould conti- nue, le methisday makeaftopinevil. The Lord would have hopes of mercie call to wicked and vile finners. And Ver.9« the Prophefie of U o s EA. 341 j4nd let «' be merciful y as our Heavenly Father w merciful', Ufetoper- Thacis, Let fcrvancs and children that have offen.ied [j^"- ffended you, let them fee, that upon their returning they (hall ^ °^ "** ifind as much favor from you, as ever they did ; fome- times Governors when they are prOvok*d, behave tlem- (elves fo ridgcdly cowards them that it makes them even dc(perate : God deals not fo with you, do not you deal fo with your inferiors. And as God fliews himfelf not to be changed, but wil be the fame towards thispeople as ever he was in good- nefs; and foitbefeems ustobe, that if we have (hewn refpcft anie way to other, either in fpeeches or otherwife. If they appear to be what they were, itbefeems us to be cowards them a^^ then, let them hjit appear to be what they were when (och refpeft were (hown to them, and according to the example of God it befeems us to (hew our felve^ to them agaiujand again, to what we then did. J tbit am the Lord thy God from the Landef Egy pt, tvill yet mike tbee to dwell in Tabernacles. That's another Note, The Confideration of what God hath Obf, 2. done^ fhoitld help our faith in beletving vphat yet he tpill do ; he chat hath delivertd us thus far, may he not deliver us further ? I am the Lord that hath delivered you from E- gjpt'. Oh! let U5 make ufc of what God hath done for us to help our faith in con(idence of him for doing fur- ther ; The truth is, God hath done fo much for Ewg/,««^, Applied to as there is not more to be done than hath been doncjand England, if there be but as much of the Power, Goodnefs, and Mercte of God towards ns for the next five or (ix yeers' as hath been for thefe laft fix years, ecrtainly it will be as glorious a Nation as ever was upon the face of the earth, it will be the beginning of the new Jerufalemy if God (hould continue fo as he hath done. And why may not the Lord that hath brought us out of £^m , bring us to rejoyce as in the feall of Tabemaclej ? And fo Spiritually; God who at firftdid enlisiht^n ^pplfedfpi- Aaa thy^^^^^^^^- _ 342 An Expofnim of Chap. 1 2. thy mindsk brought thee (romEgyptian ^i^r^e/ZjCertain- ly that God he i« able to do as great things tor thee ftill, andtofinilhthe work for thee. How many are there that though they have found Gods mighty hand upon them in giving a turn to their heart«,and bringing them, out of the gallofbitterncfs, and the bond of iniquitie, and yet at any time when they feel but their corruptions a little ftirring, Oh they are readie to think that they (liall perifti one day by the hand of thofe corruptions ? When we were enemies, were we not reconciled to him "i God hath ftruck the deadly wound to ir, he hath morti- fied thee, and the truth is, (coniiderbutof this) I fay there is not more to be done to bring thee to Heaven(thou that haft the leaft degree of Grace) than God hath alrca- die done -, by giving thee the leaft raeafure of grace he hath made a greater alteration in thy eftate, from one that is in an eftate of nature, than the alteration will be from thy Converfion to the height of glorie, that altera- tion wil notbefo much, neither will it require fuch a great Power of God to make thee a glorious Saint in Hea- ven, as it did require to make thee of one that was a child of wrath to be a child of God, thou haftthe better half, and the moft eminent pow^r of God is put forth alreadiej for our change from Grace to Glorie will be but gradual , buc our change from Nature to Grace, it is Total ; and therefore let thy faith be helped from what God hath donejtobeleeve what he will do. jejjf^ I tviU yet make thee to dmU in 7ahmia- cits. _ Divers Learned men Carrie this, ImU yet make thee to Alberm and dtvell In Tabtrnacles^ to be a Fr ef their return j^em cap-^ others. tivity, that they muft ^g^i« in the Land of Jewry keep the Feaft of Tabernacles. 1 confefs were this a Promife to Judab I fiiould think it Ver.9* *^^ Prophejte of Ho 'iE A, 343 ic to be the meaning of it, but becaufe ic is to JfraJ who never returned, I (hall follow thofe that chink it nath reference to the times of the Gofpela and to all the true 7/r^c/ofGod that (hould be converted to the faith, and I think it hath reference to that, becaufe we find fo ofcen in this Prophefie o( Hgfea things that arefo farofFto be interpreted to the time* oftheGofpel. Ih-itefore I will yet mal^e them to dwell in Tabernacles^ Thu8 to beunderftoodin this Spiritual Senfe, That the Lord hath his time, though he feem'd to caft off thefe ten Tribes, yet to bring the Jews and ail the Ifraelo^Gody to bring them into his Church, and to build feveral Ta- bernacles for them in his Church : And there in feveral Churches as fo many feveral Tabernacles there they ftial have the feaft of fweet things, of fat things^ of refined fVine upon the Lees, as in Ifa. 25. the Promifes of the Gofpel are fee out by a feaft of fat things ; (o faith God, I'le bring thee into feveral Churches, as feveral Tabernacles, and there fnall they keep a feaft, and there fhall their hearts rejoycs and be fatiified as with marrow, and fat- nefs. My Bre hren, the Lord hath delivered us in great raea- fure from Egypt all the difficultie now is about building Rs^*^""^^^^'^ of Tabernacles ; forthe prefent there's veric little mat- ^'^^'^S * terto make Tabernacles of araongft us. I remember . - , , Mr Ainfworth in Exod 25.5. he tells of a Tradition of ^^" ^°"^ the Jews^ and cites Rabbi Menachem for it, that obferved there was no Iron ilufffor the building of the Tabernacle: truly-our hearts are molHron, and hard one cowards a- nother, and therefore noific matcer for Tabernacles, in I King. 6. 7. There was no Iron tool neither heard in the building of the Temple. Oh 1 my brethren, Iron tools will not do the work for the building of Gods Taberna- cle, we muft have ochcr manner of tools thm thefe, A Note for There^snoTaherHJclts almoftyet, wherein the Saints either ^f ■"'^^^^j onejHdgmerit^ or of another^ have much rejoycing. 1 he Olo- presbvrerian Aaa 2 ~ ry Churches, 344 An Expojition of Chap. 1 2 ryofGod hath not yec filled our Tabernacles that we hayebuilc, what God intends cowards chis Generation^ whether ever to bring them into thofe Tabernacles chat here he promifesj I know not, but furely chat God chac hath brought us out of Egj'/'t, he will bring either us, or the pofteritie after usj heivill bring a Generation of his people to keep the feaftof Tabernacles with rejoycing. It follows 5 V E R. 10. . I have alfo J^ok^n ly theProphetJp and 1 have multiplied vifionsy &e. FxDof *TpHis is a further Declaration of Gods goodnefs to ' Jl. this people, and upbraiding them for their wicked- nefs, they have had fo much means; is if God (hould fay. They have not wanted the revealing of my Will, I , , ". „^ have fpokcn by my Prophets,and multiplied vifions.* Heb. mMrsoTnoi. ' • !• teems to have reierence to this, l hat Oed at fundrj tintesy and in divers manners jpal^e in timepaft to the Fathers ^ hy the Prophets ; feveral forts of waies God revealed him- felf in former times. Ihavej^oken hy my Prophets. There is not much difficulty in the words. The Notes briefly are thefe, Obf.t. Th^iit^s God that fpeakihyhii Prophets-^ Though Pro- phets are mean, and the meflengers of God mean, yetfo long as they fpeaktoyou in bis Name, the Authoricie of what they fay it is above any ; They may be under their Auditors many waies, but the mefTage they bring it is above them; though they are weak, yet there's the po- wer of God goes along wich what they fpeak, to make it good ; and Therefore you (hall find when Chrift fenc his Difciples to preach. Go (faith he) and teach aU Nati- Ver..io the Prophejie of H o s E A. 245 onJ; but firft he faith, AU power is given tome ''' ^ I'le givi gifts to men, Pie give them amagnihcent ^^p^^j^^^ Prophets, Paftors, Teachers, tha^s the great magnificent gift that Jcfus Chrift hath given to the world. Oh ! that we could learn to prize it. I remem- ber I have read in Chryfofoms time, that ihe godlie men whenhe was filenc'd, they were foafftfted with it, that , ra^^ they had rather the Sun did wihdraw hii beams and not hovvefteenid fliinein ibe world, than that the mouth of Jo. C%/o^(7»« inhisMioi- fliould be ftopt 5 They did fo prize the Word ofGod by ftry. his V er. I o. the, Prophefe what, are you wifer than all our Priefts > ]uft like to the Note^ plcathatfome heretofore have had, What, do not our Minifters do thus ? is not this the opinion of our Mini- fters? fhall we not regard what our Mioifters dp? Is there iniquity in Gilead? is there iniquity among them? dp they not joyn in this way ? This teems plainly to be even the fcope of this Charge, Ij there iniquity in Gilead? a wonder that there ftiould be iniquity; what, 'tis the CityofthePrieft? is there iniquity there ? what in fuch a place where they ufeto meet, where they dwcl I Sure- ly they ^re vanity, faith the Prophet : Even thefe Priefts ofGileady even thefe that you reft fo much upon, they arc but vanity, you may give up your confciences and your waies to them, bccaufc they come and perfwade you that fuch a thing is to be done^ and you muft do it, and fo by giving up your confciences and waiei to them you may be led insomuch evil. Surelj thij are vanity ; Though they be your Pr icfis, though they be learned men, andfliouldundcrftand the my of God, yet they have their own interefts too, they drive their own deiigns, they keep not the Truth of God, *>Wt they follow their own minds, Surety they are vanity, LcttheLear- f°^*^*"V^*"^*yP^^^wadeyouto, God allows not nednor*. ^^ ^}^y ^iH prove vanity, even wife, learned, under- ftanding men, the Priefts who feem'd to be much for God, may yet be vanity, Ob^ ^Uifoever ufrefentedi^i the Worjkip of God, i^n»i by Cods appointment^ it's meer vanity. Surely they «re vanity, evc^ii Cjkad. Again, This Gilead being on the other fide o^Jordarft Expof. z. « was taken by the Ajfyrianj, and tbofe in Gikad weire carried captive before the ojljcr, Qitinsj ^fce> ikcjk carri^ afteiwards^ Ver, II. the Trofbefte of Bo S E A. 353 j^fcerwardt) aiic appears, if you reads that f^ory in i King. 15.29. & alfo i King.^.26. thofe that were on the other fide Jtrdan were carried captive firft, and CiUad among the reft ; fo that it*s probable that this Prophefie of this Prophet was after the taking of Gileadi a^ter Gilc ad had been taken by the enemy, before the reft of the Tribes were taken : And then the force of his argument it this, 'there U iniquity in Gilead : yea, and Gikai hath fmar- ted for her iniquity; though they promifcd themfelves peace, yet all proved but vanity, yea, they fmarred very dreadfully, forin ^w^j/, i. 3. it is faidihercj That Gi- leadwit threftit with Inftrumencs. Now y^mos was con- /imos con' temporary with H^/ei», and fpeaks of the wonderful mi temporarv fcries that had befallen the Citie oi Gilead; As if the Pro- ^vich Hofia. phet (hould fay. Do not you know there is iniquity in Gilead? liath not God declar'd it by his fevere wrath upon Gilead ? have not they prov'd vanity ? What then canGi/gd/expeft? they yet facrifice Bullocks, they arc guilty of the fame fin of falfe worfhip as Gilead W2%; God had appointed but one place to worftiip in, but they had abundance of facrifice.?, and had their Altars as com- mon as the very heaps of ftoncs that Was in [he fields. From whence you may Note, Firfij Ihat vcben Gods Judgments have been againfi any QbCi, for jiuy aB finners that are guilty in the fame h^nd they have cju/e to fear, and not promife fafety to themfelves though they be fpar'd a while. But further, The Principal Note is this, Gilead had Expof. fmarted thus and thus, yet Gilgal^ thai belonged to Jh- ^^i&, and the Prophet now fpeaks to them, look to your felves, MGileadh^th fmarted thus, you are like to fmart as much and much more; for Gikad they did not own the Temple ; the ten Tribes (you know) had forfaken theTempIejand were in a more remote way from God in theij very profefiioos but Gi/g^/did belong to Judab, ^nd 354 An Exppim ef Oiap. 12 io were in a necrer way to God in their Profcffion, they proKftagreacer care of Gods Worfhip ; now faith be. What, (hall not Giltad sfcape, who was in a remoter way ofprofeffionj and yet (hall God be thus avenged of Gilead for falfe worihip ? how (hall Gilgal cfcape that profefles a greater neernefito God in his Wor(btp, and yet for all that corrupt Gods Worfhip, and facrifices Bul- locks upon the Altars, is heaps of ilones in the furrows of the field? that's then our Note from hence, Obr.2 7hatfucb rvbofe prmeiplej andprofejfions are merer tsGod than oth€rs iff they be fitperfiitiouf, if they mingle any thing of their own in the Worjhip of Codj God will beforelj avenged up' on them : Thofe (! fay) who fe principles and profelfion comes moft necr in the matters of wor(hip. Applic. to vVe may look at this point as neerly concerning our Reformers in fgjygjjjjy,^ if a Superititious, Prelatical Miniftry, and tngland. pgypjg j,^(i j^e wrath of God purfuing them, as it hath been heavy upon them, then thofe who (hall profefs to come neer in the point of Reformation, whofoever they he, this fide or the other iide,any way , whofoever profef- fes to come neerer, if they mingle their own inventions in Worfcip, God will be moreforely difpleafed with them, the more piety and holinefsjthe more we profefs to come clofe to the Word of God, and yet withal mingle our own inventions, the more is God difpleafed 5 Gj/g^/ is rather more than Gilead. Expol.1. Again, Their Aliars {he faith) areat heaps in the fur." ' ' Totpjof the field ', as common, and as ordinary, as hus- band-men ufe to gather their (tones that Itept the Corn from growing, and every furlong almoin there was fome heap of ftones laid, and faith h«3 Their Altars were as common as thofe heaps of ftones. Expof.!. 0» '« ™»y h**« reference to fome Superaitious or Wo- ' lairous way of theirs ; In the furrows ol the field they had many Altars built to facrifice, that they might feek God for the fruaifyiDg of their fieldjfuch a kind of wor- fiiiping Vcr.l I . the Profhejte afHoSEA. 355 piping of jGod as afterwards the Heathens had, chat is in the l:K)unds'of their fields, they there performed fome fuperftitious right and ceremony unco their gods for the DijttrmmlH blelGng of their fields ; and following their example, the Papiftsand thofc that are fupertiiiious : and hereto*. fore in England you know it was ordinary when men procefTion. went up and down their Perambulation in the bounds of Weeks ia their field they would fet up Crofles, and CrucifixeSjand England. would have Prayers read, and Pfalms Tung there, which was not meerly to (hew what was the bounds of their Parifh, but to invocate God for his bleifing upon their fruits; and by making and feccing up Crowes in the bounds of their fields, they thought there came a bier- fing upon their Corn that way, and therefore in that time of the yeer rather, they would go to their Crofles and have their Prayers there that they might have their Corn and Paftors more bleflcd : thus we fee old waies in Superftition and Idolatry even iince that time, and a* mong the Gentiles U kept, and the fame kind among the Papifts, and lately was among our felves^ they, had their Altars in the furrows of the fields Or in a way oflhreat^ as fome have it. Their Altars £xpof. a, (ball be broken down, and they (hall be as heaps of flonesin the furrows of the Held ; according toth^c in Jer. 1 6. 18. ZionfhaUbe afieldplorvedy antl]etuCa\em at- an heap', AsGod chreatned them, fo their Altars are here threatned to be broken down, and to be as heaps in the field -, God will regard their Altars no more, (that they built brave:,and with a great deal of coO) then rub- bi(h and heaps of ftones in the field. And thus much for that Eleventh Verfe. It follows; ?er; 95^ ^^ Expofitim tf Chap. 1 3 G ViR. 12. Jnd ]ACob fed into the CoMtttry of Sydi, andUnel ferved for a f^ifey and fir a ff^ife he k^pt Sheep, OD by the Prophet here bring! in Jacob farther, he had fpoken of him before (you know) about hit wraftling with God and preYailing,and ftill the Prophet cannot get off from this, about Jacobs becaufe hefaw that .Scope, I. the people of //rje/ when they were charged with their (inSj and threatned with the anger of God, they ftill had recourfe to Jacob their father, and though t becaufe they were the feed oi Jacob, therefore God would not deal fo fevercly with them ; therefore Aill the Prophet feeks to take them off from fuch a kind of Fveafoning, y^nd ]icob fed into the Comtry o/ Syria. Expof. As if he fhould fay thus, You pride your felves in your Father Jacob *, yea, but confider in what a mean condition Jacoi' was, and if there hath come any privi« Icdg to you by being the feed oi Jacob, it is the meer free Grace of God, and not from any excellency there was in your Father Jacob. He would take off the conceit of the excellency there was in their Father Jacob, for whofe worthinefsthey thoughtthac God fureiy would not for> fake his pofterity, though they were very wicked : .as if he (hould fay,Confider what a poor condition your Fa* laeoh'sman Jacob was in. condition. Firff, He was a poor exile, he was fain to fly for his life, even from his fathers houfe; And then when he did By, he fled to his Uncle, and what was he there ? a poor Servant, heliv^dintwo hard Apprentifhips (as it were) he found his Uncle Laban to be a very hard Mafter to him (or feven yeers, and for feven yeers after that be- hav'd himfelf roughly and ridgedly with him , and changing Vcr. 12. the Prophejte ^/HoSEA. 357 changing his wages ofcenj and carrying himfelf very proudly e ad hangh rely towards him; faith he, Donoe forget thfc meannel's oi Jacobs he fled thus: And there he would have a Wife, and when he had a Wife, He hadnBdfftvrjl) bttt he tvof fain toferve, for hU cmditien war folovp and mean. That's the firft end why the Prophet brings in Jacob here again^to take them off from too high a conceit oi Jacob their Father, that they (hould not reft themfclTes in him, nor pride themfeives in bis excel- lency. Secondly, Tt is for this endjThat he might (hew what Scope, 2. their Father Jacob was, how unlike to him they who wereofhispofterity were, for he was patient and hum- ble under long and hard afHiftion8,as if he (hould fay , He was content to ferve, and be in a low and mean conditi- on, but youareproud and haughty, you can btar no- thing, but be high and brave, and mu(t fute yourfelves with other Nations; your Father Jacob was con- lent to ferve a long time for a Wife, feven yeers, and fe- venyeersagun, and went on in a humble and patient way, and kept clofe to God all that while, it's not fo with you who are his poftcrity. Thirdly, He brings in the example oijacgh^ to (hew Scope, |, how wonderful the providence of God was towards him, in carrying him to his Uncles houfe, and providing there for him,inproteftingof him againft his Uncle Laban^ inrai(ingof hiseftace, for he went over with his ftaff in his hand, but the Lord raifed him to be two Bands; The providence of God was that towards your father Jacobs as if the Prophet (hould fay, You fpeak of your Father Jacoby Oh that you would but conlider of him, to be as he was, to be patient, and humble under Gods hand, and wait upon Gods providence to work good for you ; no, but you will be providing and (hifting for your felves, and you dare not truft to God as your idkthtt Jacob did, and thus you fee the fcope why the Prophet brings ID 7^9^. Ccc Bat 258 AnExpofitionof Chap.I2 A further But this will not foffice for the opening of thh notable Expofit. of Scripturcj we muft have fome reference to the ftory this the Text. Scripture is taken oat of. You (hail find the ftory ofj^- wi'j flying into -Sjri,*, in Ge^. 28.2. and then there's a fecond ftory in Gen. 19. about the 15. For this verfe hafh twoftorie inic, the Ttory of his flying into *?^«, from the houfe of his father Ifaac to Labans houfe ; and then the ftory of hi, iervingfor his Wives, ihofe two Ceven yeers. - lacob^s fiighc ^^^ ^^^ '^^ FhA^ you fhall find matter of mueir tn- into Syria, ftruftion. The Firft ftory of his flyinp into Syria^ it was for two '• ends; That was theFirftto fly for his life, bccaufe £- fan did threaten the life of Jacobj and by the counfel of his Mother he filed to his Uncle Labanj, until the wrath of Hfsu ihould be appeafed. 2« , YeajbuL- there was a Second Reafon, God made advan*- tage of that flight of his. As many times God ispleafed to turn the flights of his people to abundance of good on- to them, they may fly becaufe ofthe danger of their E- ncmies, and they may think that if they can but have their lives for a prey, if they can avoid the changer of the Enemy h will do well ; yea, but God may have a fur- }^Qte ther end and intend abundance of good to them, that they (hall find more mercy in that place where they fly bat to get a (helter for their live?, than ever they had in all their lives before; many that have fled from pcrfecu- tion of ungodly men, they have found greater mercy in the place they have fled unto, though they have fled from their Fathers houfe, and from their own Country, yet they have found greater mercies there than ever they did in all their livev'* they can tell great ftories ofthe mercies of God unto them in the places of their flight. So it was here with Jacob ; that was one end of God that he fl]ould fly, that he might providea Wife for himfelf out of his Mothers kindred) for fo he was charged^ you (Iiall find to Vcr.i2. thePropheJie of H o s E a. 359 in the (lory o(Gen. 2S. that he was charged there by his Father to get a Wife of the Daughters of Labsn. And now obfcrveit in Gtn. 28. 7,. ver. when as 'facobd\^ thus fly into Syria, becaufe Jfaac did fee that he was like to en- How IJm dure a great deal of trouble ind affliftion in this his fenr Ucob flight, Ifaac doth renue the blefling upon him. And ^w^y* thus God doth ufe to do when he fees his people to be in * fuch a way wherein they are like to fuffer fore and hard aifiiaionsj the Lord prepares them by renewing hi^ blcf- finguponthem, by afrefli manifeftation of himfclf un to them, and the renewing of Gods bleffing is enough to ^^' carry a man or woman through abundance of afflifkions, for that did help much to carry Jacob through all his iiffli^lons. Furcherj Obfervc in the Second place, when Ifaac 2^ fent Jacob away, he fent him away in a very mean con- dition, without any fuch provifion as Abrahams iztsdmt was fent with when he went to feek a Wife for Ifaac^ we rcadein G^w: 24. 10. where Jbrabam Cent his fervant to find out a Wife for his fon Ifaac^ Abraham fent him with a great deal of proviHon, with ten Camels, and with Earings, and Bracelets, and the like; but Jacob li fenc away to feek for a Wife, and feat wlih a 0aff in his hand. If it be faid) That this is the reafon why he was ^hyfenta- fent fo meanly, that it wa? for privacie , becaufe he way To mean- would not be difcovered in regard of the rage of E- Jy, fan. Though that might be 3 reafon of his fi:ft going away r. in fo mean a condition, yet that could not be the reafon why Ifaac (hould not fend after him afrerwards, for vvc never readetbat Ifaac fent any fervant after him, but fent him away with his ftaffin hi^ hand, having only the bleiTing of God upon him ; Therefore it is more proba- ble thi^. That God did mean to train up Jacob in a low r^, ** j> CiDnditionj inancftateef affli^ioDj to train him up to j.gaf;,n^ C cc 2 patience, 5^o An Expoftion of Chap. 1 2. j.a!i€nc€ J and humility , and in dependance upon God. Well then, he goes to Lahan, he flies to Sjria: that i?, to his Uncle L^ban, when he comes there he fervea him, yci, he was a Servant 10 him for twenty yeers to- gether in alow condiiionj fo you find it inGen.^i. 38. he faith there, #He bad ferved him ttvtnty ycerj, and in all thi> time he found Laban, though his kinfman, very rough to him ; as many times yong people coming to ... their khidered find them very rough and hard towarda^ Mnaua. ^hem. L^^^» was very churlifti towards him : and ve- ry faife to him, yet Jacob goes on and endures all the heat ofthe day, andthecoldofthe night, and Ifaac his Father was alive all this while, and yet we never reade that T/j^cfent to him all this time, a thing much to be wondered at, there was never any intercourfe that I read of bee ween his Father Z/aac and him all this while, but lives from his Father, though his Father, a rich man ind a great man, and yet he goes on in a humble, pati- ent, and quiet way, depending upon God to make an if- fuc out ot all his fufferings, and God did at length make a very glorious iflueout of all, though Laban ufed him hardly. Now being I/«^c's foa and he had the bleffings one would have thought that Laban fhould have been willing to have beftowed a daughter upon him, nay but he fervesfor a Wife, an<3 when he had ferved him, yet he was deceived with a Leahy which was a very greai;^ injury to y^jctf^j L^^jw urged her upon him; and it's a very great part of roughnefs, and ridgcdnef6,and cruel- Parents or ty in Guardians,or ParentSjOr any that have the Govcra- Guardians j^ent of others, to Corce Wives upon them for their own mas nortorce private advantage, to force Wives upon their Children Husbands'^ or Kindred , thofe matches feldom come to good; upon Chil- though God turned this to good, yet 1 fay they do fel- clveB. dora come to good, thefe forced niatchcs,it'sthat which is the undoing of many men and women, yong women to Ver.l 2. the Prophejte cfH Ci^E A. 591 10 be 10 ofcd : bat Jacobdw no remedy. Fulfill her *ree^, Gen.29. 27. that is, theweekof the Feftivity of her Marriage, that hxpounde^' i«,confirm this match firft ;he would have had that Wife that he had fcrved for, nay faith Laban^ confirm rhis Note. mafcti, ioT Laban k^ew that except he had will in^ly afttf- Marriage tcxTfii gom in to her^he had not been bound to her as a Hwbandj ^^^'l^^il on but Laban would have him make furc anJfewn her for hii Wife, and then we will agree together, you ftali fevefsrven ycerg more for Kacbci, and you fhal have her ; but now thefe fevcn yecrsthat he ferved for Rachel wc muft not underftand To as liLahan did keep Rachel from Jacob ill he had ferved that other I'cven yeeri, as li Jacob had not married with Rachelhtiott fourteen yeers wasac an end, no, he did but fulfill the week of i-e-i/^jand then Laban gave Rachel unto him, upon condition, yer that he fliould afterwards ferve feven yeers like wife for Rachel^ for fo it*s plain chac which was re quir'd of him ; and as an evident demonftration th^t Rachel was given to Jacob before the feven yeers were out, it appears plainly, if you rcadethe (lory you (ball find that Led> had no children until R^cJ^e/ was married to Jacobs and yet all the twelve Tribes were born to him within the compjfs of twenty yeers that he was with L«^^»; Now if the firft born had been after the fourteen yeers (ervlce, it could not po(ribly be, that all of them (hould be born after, for wc find in the ftory that Lej^ had four children one after another, and then left off bearing, and then (he gave Zzlpah to Ja^ co^j who bare two fon^, there was fix of them ; and af- ter that Leah had another Son, and a Daughter, and all this before R^M had any children ;fo that it muff needs be underffood that Rtfck/ was given to J^ico^ at the firft feven yeers, yet he ferved two feven yeers for thefe two Wives- Now the Lord was pleafed to turn this to a great deal of good, though it was hard fervice and bondage, yet thefe two Wives that Jacob ferved fo longior, they were made. 392 An Expoftticm of Chap. 12 Queft. Anfvv* What is the bleflingina married coil' j require the confent of Parents in all Lawful x« marriages; and fo the Authority pffacred Scripture de- 2. dares to us that thofe marriages have been ever happy chat have been with the confent of their Parents : And again (faith he) experience doth teiViBethat thofe marri- i' ages have been for the moii part unhappy that have been without confent of Parentt; certainly the bleffiug of God is not upon them ; you may to fatisfie your lulls, think topleafc your felves for a week or two, but it's juft wirh God that you fliouid live miferahly aUyour dates ^ thar make no more confcienCe of difbbedicncc to your Parents in your matches. And any of you that are here . prcfentj if you be guilty this way, know that the Lord rebukes you this day, and you are taught to go alone^ and humble your felves, and to bewail that fin of yours, which is certainly a very great fm, and you had need both Hu band and Wife together, both faft and pray to getaway the guilt of that fin, that fo you may have a blcffing upon your married eOate, and upon your pofte- rity, wiihout which you cannot expe£l'it ; therefore did Jacob ferve thus thaE he might be obedient to his Father //a (but that by the way.) This that I bring this for, ic isjTo fljew the gt eat work of Godj that by a Prophet he brings fuch a jiumber oun of Egypt, and heprefcrvestlicm in the Wildernefsj ufes no means for their prefervation, for the guiding of them which way they (hoald goi but a mean Prophet ; for the providing water for them, for the providing meat for them, for the providing of cloatfaes for chem, for the defending of them againft their Enemies , chat they (hould not come and dertroy them ; when ,they were in any danger, to help chem ; when they were Hung by the Serpents, to fbcw them what they (hould do to heal them, and to keep chem all in peace that they (hould not mutiny one againft another; To compofe all their dif- ferences, this Prophet had the great itroke in allthefe things, this was the mighty work of God towards them. • -''-^ - 'H-?su HedotfetiOtfay, he brought them oc?:, of lEg)*/?/, but hy a Frephet he brought them eut <>/Egypt, .and by a Fropbet Reafon of the Tffxhepnferved. Texr. This was firti to ftiew their very low and mean condi- i. tion, that they had no fuccor nor help in thefighcof humane reafonjhumane reafon could rio way help them, they had none but a popr Prophet. Secondly, It was to fliew this, That God in their de- %, liverance would appear himfclf, and would work fuch a glorious work by his own hand. Thirdly, Ic was to upbraid this people that Htjet did j . preach unco ac this time, for che abufe of his Prophecs, Ddd 2 there 9^8 An Expopiott of ' Chap. t2w there was a time (faith he) a Prophet flood youinfiwcJ^ now^ou care not for the Prophets, they may fjpeak what they will, but you care not for them; but there was a time that a Prophet flood you in ftead, bow ever flout and proud yDu arc now. I find divers Interpreters ob- feive this, and among the Ancients efpecially Cyril of A' CvriU hxandri't hath it, flicwing how Innrumenial a ProphcB had been after good unto them. Had not God blefled ti^^ endeavors bf a Prophet for good unio your foref«g;her8, where had yoa been at this day V .';' ^j^ , Obf.i. FirftnOte, Ihat the confidiration ofthepifttejs'ejiat'e of ettr Anctjlorspottld humble m wnch : And if theconfidera- tion of our AnceOors (bould humble o? thus, how much more when weconfiderofourown fliiftlcfs eflate. " Ob! Applied to lately, how ftiiftlefs were we 1 And the truth is, though England. there weri Armies raifed, yet God wpuIdBPtfp much look at theiti 5 but rather look'd at his ProptietSjand his Servants; the praying people were the main and prin* cipal means that did help us in that condition, and thi^ fliould humble us, we fhould take Heed of gro- wing hadghty and proud when wc are deKvered, confr- deringbdwihifllefs wewerebut a littie while ago ; and therefore if now we have gdtten peace, and profperity we think is coming in, take heed of pride now, look back to that fiiiftlefs, poor condition chacyoa were In a little while ago. ': Obf.2. Secondlyj God (hews here mercy to his peaple by a Prophet, that notes this, That when God rvorlq great ibings for his churchy hit way is to tfiorkjt bj very fmal means, lit- tle means God ufes when he intends the greatefl mercief to his Church. Gods deliverance of his people from ^gjpt it was a type of the deliverance of his Churches to the end of the world from their bondage and afHi&ions, and God fends them a Prophet^and he mufl deliver them. , Though God did it, yet God puts it upon the Prophet a$ the great Inflrtimental means for their help, God takes delight Ver. tj. the Fr^phfie of ^o^E A, S^^ delight in this, when he doth good co his pdoplcj not to make ufe of fuch great' meansj as when. he doth work ^.-. _ his own ends other wales towards other people^ when Q^^f^^"^^^^ God intend? good towards other people he will doit »n kingfor his* a more hatural way, by tutural means; but when he people, and conies to work good for his own, he will doit in a more for others. fupernatural way : For mercies are fo much the fweelcr j^ ^ by how much the more God v. in therii} fo much the * more as we fee the finger of God in a mcrcy^ fo much the fweejeritis. And above all things the Lord accounts 2» .himfelf glorified in his peoples depending upon him in thew4ntof all mean":, the Lord accounts this his Glo- ry, that he may be an object of the reil of the fouls of his people, that when they arc in any ftraighL^ inanyafili. &iom> that yet they can look upon God48 an ubjc.^ for t,heir reft, and Can fay, A/j [ohK rctHrn unto ihj reji. Oh conliderofthis you that are the Servants of Godj ufe. v/henyouarein ftraits and difficulties, remember this Note, That God accounts it to be the great glory that he lejoyccs in, the fpecial glory of his Name that his 56r- vahts fhall make hiin in their ftrai s tofc>€ thereft of their fouls, arid (hjisis the reafon why he hath ufed to work lb much good for his people by fuch poor and weak means as he hath done. ' Thirdly, It ii^a^nat aggravation ofmensfms, if they Obf.^. gr6tv naught and voiced after Gtdhatb in a more than ordina* ry manner appeared for their good. U then they groW naught an.c(wicked when God hath appeared from Heaven for their good, and wrought beyond all natural mean^, and fet them upon their legs again and delivered themj it much aggravates their fins. Fourthly, which is a principal thing that I verily be- Obf. 4. leevc the holy Ghoft aim'dat in this place, and that is this, that the Vnkindnefi to, and Abufc. of fuch as have refe- Jr^' ^°™^ "^^ Tittce, though hut in a xpay offuccejjion unto fuch at GudSath q^^^^^^ h^^j ufid to U InfirumentJ of our deliverance) w a very great evil, caufe to not^ Ohat'eicformerly* 4oo An Expopian of Chap. 1 2 (ihat»« the Note) By a Prophet the Lord brought them out oiEgjpt^ and by a Prophet he prefeived them ; and ivhac, doyouabufe themnofV) and are Tomuchagainft them? - \j--. ;■ f - ^i.r^-i J. ' * Divers good things God faatfi done for his People by PropheiSj A« by Mofes here, fo afterwards by Samuel j >fot€, and EliabiSind Elifla-, great things in the matters of State God had done for this People by Prophets, and therfore he takes it very ill that they ihould Co abufe and flight The aggrava. j^g prophets as they did. n^nsottms Xhislhews, for people to do thus, I. Abafc leviteoi 2I fpirit : 2, An abominable ingratitudu of fpirita and viU ifijaftice, and God will avenge thefe things. We have a notable Scripture in Jttdg. 8. 34, 35. and in Jndg,^. 16. In ^c 8. Chapter of 7»^ge/3 you reade there, how God charges the People ; And it came to paji afoon at Gideon fpat deadi that the Children of lirael turned agaitt^ and vpent a vphoring after Baalim^ an^ made Baalberith their god-, and ihe children {^/Ifrael rememhrednot the Lord their Ggd, t»ho had delivered them ettt of the handj of their enemies en every fide: neither jhen^ed they klndnejlto the hffufe o/Jerubbaal, namely Gideon^ according to all the goodnef which he hadjhe' Tfitdunto Ifrael. Gideon had been a famous Infirument of good to Jfrad, that they received forty years piofpeiitie by him, but a/Toon as he was gone, the people went a whoring from God, and then they were unkind towards his pofteritie; (o you find in Chap. 9. Verf. 16. AUthe men of Shechem gathered themfelves together ; and all the houfe ^/MiJlo, and Tfent and made Abimtlcch King, And one of Gideon^s Sons goes and expoftulates the matter with them, and tela them the Parable of the Trees that did de- iire a King, but faith Jotham to them afterwards in the J 9. Verf. Jfye have deult truly andfincerely with Jerubbaal, andvpith hit houfe this day, then rejoyce in Abimelech, and let him alfo rejoyce inyou : but if not, let fire come out from A • biiHclecb) anddnvsurthi www o/ShechciDj and the houfe of Millo; Milld ; and kt fir^ come oktJ?im the men o/Shechera, and fiom the hoftfe of Millo, and devottr AbmeUch. Asif he fliould have faidjGod will avenge this : What, did God make my Father an Inftrument of fo great good to you^ and do you foill reqttite all his kiwdnefs and fervice that he did for you ? The Lord judgj and if it be fo indeed as now I charge you, let this be a manifcftation of God^ difplcafurej 7hatfire come from Abimelechj &c. As if he ftiould fay, Do not think that you can have peace and quistinfuch kindofwaiesasyouare in, you think you have provided well for your felves in fetting up of vihime' lecbi and now you blefs your felves ; We fhal have peace, and go on and be quiet ; Oh no, the difpleafareof God will go on and purfue yoUjand there wil be a fire among ydur felvBSj' and it's Juft with God that itfbould be Ib^ for this ingratitudeof yours towards thofe that have bfd fo inftrUmental for your good. The Scripture holds ouj thiSjthdtthlsisone way for God to avenge himfclf upon a People that (hall be ungrateful to fuch as have been in- ftrumentai for good to themj that they fhall havea per- A perverfe _ verfe fpirit mingled among themfclves, that when ^^«y n^J{|mentof' think to provide for their own eafe and peace, they (hall inr^racitiide. have a fire mingled among them(elve8j fo as in thecon* clu(ion to devour tbemfelves. The(e people were very zealous for Gideon in Judg. 8'.22. when God had delive- red them, they came to Gideon and faid untahim, i^«/e thou over us^ both thon^and thy f&n^ and thyjon^sfon alfo ; they made great promtfes. Oh how were the people f ffefted ! Come, Rule over us, thou, and thy Ton, and thyfon*« fon,&c. Oh ! we were in a dangerous condItion,and were like to have been in a perperusl bondage under our enemies, * but God hath ftirred up thee, and blef^ thee, and there- fore thou, and thyfon, and thy fon's fon (hall rule over us ; they were mightily affeftd with this mercy of God when it was fre(h, but prefently after you (hall find they were 402 An Expoftrm of Chap. 1 2 Cohafraoce. Expof.i. in Hithfael Exahari, [Graec. E![eJ{, 3.14.] i« fix- ccljjs juts. Calv.&c. Expof.2. The particu- lar intimation oftheTexc. were off, and forgot what an Infirumcnt of Cod GUUon had been unto them^ and requited thepoOcricy ofGidton ai ill as if he had been one ot cheir greaceii enemies. ^^ Oh my brethren, this is a Core andgrtevoot evil, the Lord cannot endure ingratitude. And ihus much for the i^.Verfe. It follows 5 Ver. 14. Ephraim provoked bim t9 avgtt mojl biturlj. IT'S true, ( faith God by the Propfiwt ) 4' lovfd your Father Jacobs and I have magnified my felf cowards his pofterity in great and wonderful things which I have done for them. But you have been a wretched people, and provok'd memolt bitterly : as if he ihould fay, I have a fplrit of gentlcneftj fwectnefs and love, as indeed there is nothing elfe in God, if he be not provoiiM, If there be any anger, it is from mens provoking him. You haveprovok'd me bitterly, [m bitttrneji:] You have ptovok'd, you have imbittered my Spirit again il you, by your iins that are bitter; you make my Spirit that isfo fweet of it feif^ you have made 4c to be bit- ter. ■•5'^-«^«..-^' -' ■ ; Tbe word iignifies fometimes to ^xaU and make high, i<^ And I ^nd Jremtlius^ Vatablut <} C^/^i/t and ocbers^ tranOateit, Higbplaces. ?.-'- f^n&i.'ovi^vv^i^W", ^imi You have provoKed me with tbeTiigb Vlaces,Co it's true; And indeed that was a fpeciai iin, the i)n of Idolatry that did provoke God moil bitterly agalnft them, and he will come to one in the mainj if we take it fo. But it is more full to trandate h according to that that the word doth fignifie more properly, Tou have pro- vok^d me in bitter ?jej]es^ you have been very bitter againft my Saints that would go from Samaria to woiChip at Je' rujakm. I have (hewn in this ftory of the Prophet how bitterche ten Tribes were again fl any that would fepa- rate Vcr.i4' the Praphejte rf H o % E A, 403 ratrfrom them ^nd go worHiip at the Temple j you have provok'd meinchac kind of bitcerneft, you have pro- vok'd ine in that bitter (in of abufing my Prophets, you have provok'd rae in that ingratitude of yours rewards thofe that I have made loftrumcntal for your good, you havt provok'd me in finning againftfuch greac mercies. Oh .'you have provok*d me bictcrIy,you have forfaken chc living God, the fountain of all good, and have turned your (elves to vanity, you have provok*d me to anger moft bitterly. From whence the Notes are, Firft, 7hst Go4 ii not angrj^ but ppktn he isprovohldj nei- Obf.r. ther (hould we be; let us be as our Heavenly Father is : faith God , Tow have provoked me to anger. And then Secondly, It u fin that pr§vo\es God:, « puts Obr. 2. God to Oir up hi<; anger, it puts it Co tryal, to fee whe- ther there be any anger in God or no ; in Heb. 5. ^, tmr Fathers provoked mey thtyiryedmCi they would pu6 it to ^^**y-^^-- cryal whether there was (uch anger in me yea, or no. Wicked men indeed dofo, they hear much of the anger ofGodagainilfin, and they put it to tryal, they will fee whether it be foorno; they dare not fay To in ward j, but their ad:ions do fo : Oh I it's a dreadful evHxo pro- voke God . I Cor. 10. 22. Voyeprovok^ the Lord tojcalonfie? are you Wronger than he ? Can you Hand it out: wich God ? Isii not folly ro provoke a man that is a SiiDerior, that hath power over you, and can cru(h you? Oh wrerched, bold heatt chat dare(^ (land it out to provoke rhe eyes of his Glory, to provoke the holy one of Ifrael / What, to proval^e him thar can ftamp you into Hell prefently ! to provoke him thar hath the poincof the Sword of Juftice atyour hearrs! buc yet this is the boldnefs of ungodly men ; a man that daresnot^r^Vfyj^ei^iy Landlord, yet will dar« to provoke God. . My brethren, it's a great evil to provoke one another ^on^oFpr"vol to wrath, but a greater evil to provoke God to wrath : king Cod. in Epbef> 6, 4, Pareaci are charged not To much ai to pro- E c • vokc 404 An E^pftjitim of Wherein we may provoke. Againft pro- voking one another. A Meditatio for paffionate Rifles ^ voke their Children to wrath ; And wile thou provoke God then ? If we will be provoking one another, let us be provoking to love, and to good works : ( as in Hcbr. 10« 24.) unto a kinder Acrimony of love. If there be a kind ofiharpncfi let it be that which put? us on with an eagernefs of fpirit to love, and fo provoke one an^ other as much as you will, provoke one another \b love, and to good works. In Gal. 5. 26. Be not dejirous of vdn glory^i provoking one another ; CaUing forth orus anothers corrnptions, that's the meaning of it. Let there not be a defire of vain glory, provoking one another, aUingjorth one afttftber J corruptions. Oh I 'tis an evil thing that we do call forth the coirruptions of one another fo. VVai' there ever times of provoking Co as there are now? eve- ryfflan provoking one another, and ftirring up one ano- ther to envy, wrath, and malice. Oh take heed of pra^ yoking one another^ wonderful ml/chiefs have come of provoking one another r What mifchief do you think will come then of provoking God co anger? Confider this, cfpecially you that are oi paiTionace fpiiits, if aVVife^ a Servant, aCbild doth any thing amifs^you are prefent- ly all on iire. Oh that you would have this meditation. What, (hall I a poor worm be fo foon provoked with a fellow creature if he doth difpleafe me? O Lord, what a wretch am I then that dare provoke the infinite God! What, can I think my anger to be faterrible to a Child» a Neighbor,a Servant? Oh ! how terrible is the anger and wrath of an infinite God agalnit a Creature when he is provoked ! I cannot bear it^ioever provokes me, why (hould I think that the infinite God (hould bear with me when I provoke him ? Oh / chat paffio* natc men and women would have thcfc confidcra'- tions» But further;: '^b^ ^ ^^ -- - - ■ ^ •- ■ - " ■■ •— II I- 1,1 " - ^■"- ' . ';:■-.' 'I'o'i'of 5'j ,":•, B/*f«r//,] 1 remember (j«ii//s Hj/i^ze^ of heart doth xmbitterGod S^F- fj^^, ^^ . Kti^anq /iiZ/e vpn^pjip i ■ jrca, rtlany tirfics even th6fe th \)^% 2. wherein 'we thtnk vre doi God a great deal of fcrvice do h 3 injbUter Gods Spirit. Oh! there's many men that ihlnkLthej^rye God in doing that which provokes him bi«criy^:;^etfhOw what the Scripttu-e fpcaks of men, that wh/p iliey (hall dtfal thus and tlibs witti the Saints t'hey'thalf thmk^hattfeef dbiSoa gofftl fervice.. ' Thi^ may have a good intention in wfiat they do, and yet they (hall provoke God bitterly: Oh let us not reft in good intentions : I make no que(tion but this people did fay fo to chc Prophet. Wei, whatfocver their intenti* Eee 2 one 4o6 An Expofition $f , Chap, i a. ons werc,yct God was provoke biterly by what they did. A nd as cherc are fome fina chat are ae bicter cluilers,(as the holy Ghoft fpeaks in Vcut. 32.) fo God will be as bitter againil chofe that do provoke him bitterly jin Vettt* 32. 24. he threatens bitter deftruftion. Oh I for the creature to forfaice God ii an eviJ and a bitter things in Jtr. 2. 19' and it will be bitternefs in the end. f^y Ab" cer faid to 7"^^' in 2 Sam. 2.26. Will it not h hut erne f intheend? Oh thofe dalliances of thine will be bitteK:- nefs in the end : thofe fins of thine that are the mo{\ plea- ling to theej as they arc bitter to God, fo God will make thembitter tothee one day : in Pro^ 5- 4- Her end if hit- ter as Wormwood : though the beginning i^ a* pIcaYant i^s Sugar to you, yet the holy Ghoft faith that ber end is as bitter as Worma^ngfi In jcr- 4. 18. .7hj ]:^:i)i^.^(m4thj^tipTn£S have procured theje things unto thee; and thii is thy%ick^' nejiy becauje it it bititr. My Brethrenj we are charged in , Scripture to take heed of being bitter one agalnftano- ' ther, the Husband (in Cdoj. 3.. i p) is charged not to be bitter againft his Wife. It is an evil thing when in a fa- mily there is bitternefs. Ghi but when the Spirit of the eternal God is bitter againft a people : You Wivei who have fuch a bondage upon you, and you find it <;- vil to have fuch bitternefs from your Husbands : Oh but then look up co God, 15 Gods Spirit fwcct to you 1 Oh 1 The Spirit of it is a blelfing to have the Spirit of God fweet. There is Godbittcrto a Generation of men that hath Gods Spirit bitter to- fomc. wards them, it's one way whereby we provoke God bit- terly, by being bitter one againft another .* in 'Ephef. 4. 31. Let aB Bitterneff. rvratb, andevil (peaking be put away: there's a charge of God: As we would obey iiiro in any thing} we are charged to put away all bitternefs, anger, and evil fpeaking, Oh what a fpirit of bitternefs pre- vails among us! what bitter words and fpeeches arc there among us ! in F/^/. 64. 3. there the tongues of wic- ked iiicn>arcraid to be as Avrot^Si l^jej^poot thtir Arronu^ iVtH Vcr.i4. theProphiJ!eif\x6ii^A, ^dy fven bitter rf9rds',\f ever bicter words did fly like Arrow* a* bout our carsj then they do at rhis day : I verily belecve Enghndno^ that Endand never unds^ flood what bicter words meant "lu^!,fJJ?i? aslatelyithacn known: we rcacieiaKez;^/. <5. riit'$ laid, ^^^^^^^^^^ Ihatihetblf'd pjrt of the n'aters became rvormfcoody and men died ofthem^becaufe they rpere bitter. My Brethren, fome- ^fjjei"| timeschethhdpjrt ot Sermons are Worcnwoodjarebii- ^ ter : Oh! I would to God that fomecimes we could not dy that the ihird part cf prayer were not bitter • bitrer- nets in prayer, in writing, in fpeaking, in conferring one witfi another; Do not you think that this provokes God bitterly? yea, even thofe men that were wont to fwfecen one anot hers tpiritSj and there was a fweernefs came upon one anothers fpirUsin tlicirprayeffj. and yet Aorgra\atcd. fjQW whatdothey dobut imbitter one anocher'^ fpiritSj fo'thactticy cannbr meet together no Wj biit they come wiih bitter fpirit?, oneimbitteriog the othefj as if there were nothing but Gall and Wormwood among us ? Let me apply that Scripture in Jam. 5. 11. Voth a FoHntain fendjorthp at the f^me place y ftoeet voattr, and bitter ? What, "thbft' thai;were of fuch fweec natures and difpoficionsa ^aridby grace much more fwcetj and now nothing but bitternels come out of fuch Fountains ! one would won- der to fee mens natures fo cbaRged belides the work of ^Vace: Oh I ftiall out of ihe fame Fountain come forth fweet watei*, apd blttei' > \i f olio wr ; \ 7l/&t^^pdW he leave his hUod kphii h'lm^ ' '^ - ' . ThatV, he (hall bring his fin upon his own head, Expof. Thofe that tviB be wilful in Jrn^ the blood be upon their on^n Obf. heads-, that's the meaning. Never ftand excuiing any more, you have warning enough, if yoa will go on in your way, the blood be upon your own head^ you wil undo your fel vei and there is no hel p : ^ ,3- Mark'thephrafcj B^paU Uavthii hhoictiebonhim. Wbtn 4o8 An ExpofJim of Chap. 1 2 Ob, , W{)in Gg^ come J to hririg t he guikofjiny and the punipment ^ffn on a mans orpnhead and there leaves it Hpon hiniy that's # [adindced VVcrcadein 2 Sam. 12. 13. there ic is (aid, when Nathan came and rebuk'd Vavid fot his fioj David confcft hit lln, and iaith Nathan to him iT^e^JLord hat^ put atvaj thyfn ; the word is tranflatcd by iforhe thus, ihe^ Tr^nfire fecit i^^^^ y^^^ ^^^^ ^^^ j^^^ ^^ ^^j^ ^^^y . qj^ fj^^if^ ^ happinef^ "^^■^^'"^ indeed, when it may be laid of God, he doth make thq; lin and the guile to pafs away from the linn?r, that*?^/'ii hjppinefs, But on the other lide, when God Ijia^i |^avc fhefinupon the finnerj leave the guilt ofthefin upoii fiioij as ifGod (hould fay^, here's ihe guilt of lin upon the headoffuch a man, and let it abide and li^> heihall leave his blood upon him, as in Ezei^ 22. 20. the J^ord faithj Be toillbrmg them intothejiny andiesvt th£r7i"We^e-^ the Lord many times brings his Saints inro the fire "dfi^fP fliftions. Oh but he will not leave them there; : bbtipi/iien^ he brings the wicked into the fire, he leaves them thcie^''/ .Andhls reproach P^aU^Ms Loritetum unto hint, ' • ■'■' ^^ Expof. His reproath'] ThzVi thus, Thty do whatlies rh t!fftfl^ to bring a reproach upon me the living Gcd, as if tlrcrir ' were not an AlUifficicncy iii me, but Pie make the re- proach to turn upon their own hcadf • yea, tfeey re- proach my Saints too, but Tic make Vhis to return ujton their own heads, Ohiaht heed of doing any thtri^tobriTJg a ' reproach upon God. ■ .--...... r- Quell* You will lay , Can the Creature hrlrig a'rephdti3''^Mn'j God? ' ■•■ \ ■^^i^^\-"'^ Anfw* I might flic w you divers wajes : I'le XuMn^t^iklHif one thing. '" "'''''' ■-'■ '■'•'^' ■■ -'■'•■-■* * _,=;-_| Apoftacv Apoltanzlng from God, when jprofelTdri? of Religion brings are- that have been very forward andfcem'd to icjoycein the proachupon waiesof God and to relie upon God, and they fliall for- Cqdsvvaies^ fake God to follow after their vain lufts, I fay, thefcdo bring Verii'4- the Pr^phejie of Hose A, 409 bring a reproacij.upon God himfelf, in Heb. iq. ip.they did *cJe(pite to the Spirit of Grace, they wrong,and bring* iv^.5iba<, a reproach upon the Spiric of Grace. And then Heh. 6. 6. j-hy put the Sim of God to an * open jhame (faith ihe* Trtf^^ryuA- zeKi) they make him a reproach before all. As when"'^*''^^- you care people up and down the Cicy you hold them ${^^11^, our as a fcorn •, fo ihey put the Son of God to openpame, they do ("as ic uere^ holdfonhthe Son of God to open (baoie : fo what thou profefl^U, There is more good to The language b3 had in a Whore than in Jefus Chrift, and Gcd, andof^'i^^^i;^^ the bkfl^ed Spkic, that's the languagcof a Whorema-^'^ ^P°"^^' ftsr. : 'i^^vi Weir, you that are Apoftates and think to bring* reproach upon Religion and upon the Sjiots, and they all Coffer for you ; from whence is it that the people of God are reproacHM, but becaufe of Apoftates ? Weil, do you bfin^a reproach upon God, upon his Name, upon Profellionj upon hii Saimi ^ the Lord hath waies to turn the reproach upon your felves; and ufilalJy fuch menrr q j as thefc before they die, God d^h put to open fiiame. he fuaiil^ pJJii leaves them to fuch vile courfes as they come to be a (lierhthem ftame, a by-word, a fcorn, and cad out a« dung and filth, not only to the Churches, but from fuch as have a- ny kind of civility or morality at all, Oh ! take heed of bringing a reproach upon God, and fo by bringing re- proaches upon hi» Saints ; Oh ! let the Saints go on in a conf^ant w^ay of holinefs and faithfulnefs, God will wipe away their reproach, the Lord will return the re- proach upon the heads of fuch as feek to reproach them. And when there comes a reproach upon the wicked, it fliall be another manner of reproach than upon the Y}^gj.gpj.Qgj.j^ Saints, it's call'd a perpetual reproach ; the reproach of of the vvicke J the Saints is not a perpetual reproach, but when it's up^ on the ungodly, it (hall be a perpetual reproach, and in Jef. 41. 18, (hofe two things are Joyncd Cogcther, a Cttrfcy u. 4iO An Expjttion of Chap. I2 Cu^fe, and a "Reproach^ Neh^ni.4. 4. Hear God^ for we are dejpifedy and turn their reproach upon their own head j, faith Neheroiah. SanbaUat^ diT\d'lobiahd\d reproach the Ser- vantsofGcdi that did fee k in the uprighrnefs of their hearts to honor God •, bui Lord, return iheir reproach upon themfelveSj faith A'€^ewi, How the ^"^ truly this is tiie bcft way, when the Servants ol Saints arc to God are reproached, though ihcy may by lawful means vindicate re- feek to vindicate their nauief, yet their chief way i?, to proaches. pray. Lord, turn the reproach upon the beads, or bo- fomsof our adverfaries. And then the Ul} Note is this : And his reproach fjall Hit LORD return ttn- to hint. Expor, Hit Lord"] What 18 God the Lord of this people? his Lord (hall turn !',ye8 faith he,'ti8 as if the Prophet fhould fay thus, you n jc£t God and will not be in fubje^ion to hitDj you will not own him to be your Lord ; but he will Obf. be your Lord ia Ipite of your heart, God will be Cody and he xvill be J^ord^ let tvicked men do what they can^ and what they will he will be thtirL rd ; Chrift hath pur- chafed to be Lord over the w^rld, and he will be Lord overall, overall ApolUres, Hypocrini, wkked men Jet them do what thev can againA Jcfui Chrift, Jefu? Chrift will be Lord over h*m in fpife of their heart*. Ufe. Oh its a bleff d thing to give up our felves willingly tothe fiibjcftion of ]efu Chriii Jf we fay we will not have this man to rule ovtru,^ Chrift willf^y, but I will rule over you, the Lord hath f*?. orn by Himfelf, and the word hath proce«f^df d out of hi* mouth in righteoufnefs, ih^t every k^Jee jhall bnxvunto bim^ and every tongue confefs hit Name ; he OiU faith-God and knot^ that I am the Lord : So I fay C9 the muD ti:oublefome and tumultuous fpiric 1 — VeM4. *^« Prophejie ofU o s fi A* 4* * fpiriu that would ca(tnfttb« yoke of C3od J Ob! be mil thou wretched, thou proud fpirir, and know thaiUod is the Lord, he will prevaslagiinftyou. God made >- /w«io know this, that when a dart was ftiuck into him, Juban the A- he caft hi> heart blood into the Air, with an then Ca poltar, /i/e j», tbou haji overcome mc ! And fo all wicked men {ball be torced to fay one day, Well^ though I would calt off the Commands of God behind my back, and breafe bis CordB, yet the Lord hath overcome me , and ctiough I periOito all eternity, yet God will be God bleffed for ever, and Lord of the whol Earth. And thui through Gods mercy we have gon through this Twelfth Chapter. mMi^kikMkkkkkUMkkkkm Fff CHAP. •-^^^I^^l^l^l^lll^^lll^ll^ll^lfl 412 An Expojition of Chap. 1 5. «^ ♦f** <^ ♦i'* ♦$* «§?» c|>» «^ »^ «^ *>J»» ^"^ e-J** *^ <>JV4 Y CHAP. XIII. V ER. I. fe ^^^e» Ephrairaj!?<*%j**"em^/f«g5 i^e exalted himfdfin Ifrael 3 ^?^j yet by the guidance of the hand of God upon 7'*<^«^'« hand, ihe blelling came upon him more efpccially; and fo from time to time God put much honor upon this Tribe of E^^rjiw,accor- ding to the blelfing he had from Jacob, when his right hand did lay hold opon the head oi Ephraim. Jojhuah joftiuai he was of the Tribe oi Ephraim, and when Jojhna fpake, what trembling was there among all the people } what mighty power and authority had he ? And you readc in Jtidgefii in their fpeaking to Gideon, what trembling they caufed, and what ycelding prefently when they rpake, in Judges, 8. thebtginning, AndthemenofE^hr^- im fpake unto him, f^hy hafi thouferved us thus, that thou calledfi us not when thouveentefl to fight with the Medianites^ and they did chide vpith him jharply. And he [aid unto them^ What have I done novp in comparifen ofjou? Is not the gha^ ning of the Grapes <>/EIphraim better than the vintage 0/ Abi- ezer ? And fo in Judges, 1 2 . when Ephraim came to fight with Jephthab they had thought to have donethefame, they fpake great and fwellmg words, Ephraim took mach upon him, and made account that all Qiould trem- ble and Ihake when he fpake. hnd Jeroboam he watoi the Tube of Ephraim, and foJ^'^^^°^^* ic hath reference in a more efpecial minner to him, and hishoufe, when Jeroboam [pike^ the Princely Po^er be- ing put upon that Tribe of Ephraim in Jeroh&m, and they having power in their hands they did prevail very much at the ^ti\, and caufed trembling to all thofe they fpake to. But as if the holy Ghoft fliould fay, There's a great change now in Ephraim, he is not now as he was, nor is not like to continue fo. Ephraim prefumijig upon his excellency, and upon his ilrengchj and worth, Fff2 he 4^4 ^*^ Expojition of Chap. 15. he prefum'd to fin, he fin'd in Bady that isj in a way of Idolatry, for fo B^jj/forr.etimesis a general w :rdFor an Idolj Jer. 9. 14. 2hey have rvalk^d after the imagination of tbiir oa>n hearts^ and after Baalim, after their Idols. And Chald. para- t\\t ChalddS Par aphrafe, they feem ro allow of thif, fay phrafe. j^gy ^ 7/,eji didfin^ in that they didr^crfip Idds. When he fn''d in Baal : But thoug4i it's meant oijero" ^5^w prefently, including his Cair, yet efpccialiy is it meant of that fptcial fin that was arrerwards in this Princely Tribe, in tiicfuccffFjrs of Jeroboam^ and that was in /^/?d^ in a morefpecial manner, 3 iCzV?^/, 16. 31, there he did nor fatjsfie himfclf in worfhiping of the Calves, but added chis, to worfliip haal^ the God of the Sido?iians. When he Jrn*d} then he died. Expof.i. He died.'] His fpfrit even died; he wag of a ftout fpi- rir, but afterwards came robe of a lowsbafea and for- did fpirit, and died. They were under the fentence of 2. death, Jenyhoam'shouCe was cut off, and Ahab*$ houfe cut off J and the people died at laft : They came to be vile and contemptible at laft, fo that every body could infult over them. W hen a Lyon is alive and roars, he is terrible to all the Beafts; but a Lyon that is dead, the mart timorous thing that is will run over, or trample upon him: So Ephraimvf as terrible to all about him, but when he had linned in Baal^ his honor was taken from him, and every one would infuh over him, and then he was fain to crouch to every one, and the wrath of God did purfue him till it never left him, nor hi^ fa- mily, nor the peopIe,but they died and came to noihing; Oh the poor fpirit that there wa? in this Tribe after- wards, When they fnned in Baal / In 1 Kings, 20, you Ihall (ee what a low and mean fpirit they had, whereas before when they fpake, men ircinbied , none could make Ver. !_. the Frophefe ce andieCpcft, that it takes imprertion upon \he hearts of others, when wefpeaktothem, that it is not ca it out as a vain and worthlefs thing ; iha$ Job defcribes his honor, in chap- 29. 9. The Prince r re f-ained talking and laid :heir h and t $n their mouth, the Nobles held their peace, and their tongue cleaved to the roof df their tnmth'^ and in the 21. vcrf. ^nto Mt men gav? ear, and waited, and l^ft jilence at my cnunfel: A great honor it was to Jo^, that when he fp^ike, his fpeech was regarded. Let children, and Servants, and all inferior s learn to give y]{^^ forlaFe- due honor unto thofe that God hath jet above them, not toriors. fcorn at their fpeeches, not to flight their rpeeches,vvhen they fpeak to themstogo away & fmile& jeer, bur it h fit when a Father fpeaki to his Child, that the Child fhew reverence and refpeft^ there fliould be an awful reveri.nce raanifeftedin the very countenance and 'carriage of the child, and fo when iSovernors fpeak to their Servants, and A^6 An Exfofitim of Ghap.iJ and Superbri to t^feir Inferiors. But efpecially let us We arc with give God that honor when God fpcaks. Oh let there be reverence to tremblings 1> this an honor that inferiors (hould give to hear cheLordjj^gjpv^ypgrl^r, to (hew reverence when they fpeak. Oh ^ * let us give thi> to God, Vfal 103. 20. Bkji the Lord, jie his Angds thatexcelinjirer?gtb and do hii CommandementSy hearkening to the voice ofh^f IVord. The Angels they excel in ftrengch, the moft excellent Creatures, and what, do they flight and difregard the Word of God ? Oh no, they hearken to the voice of His Word, they give a reve- rent refpeft to the voice of Gods Word, and it infinitly befeems us when God fpeaks to give refpe^ to himjthat^ thefiflt. Obf. 2. Secondly, Ihofeppho arc inplaceofpomer over others they account it their honor ^ not only that thofe under them regard what thty fay^ but that they fiould tremble at what they fay. h is a great delight that man hath to life up himfclf above o- thers, and to be imperious above others, we might give divers examples of men that have had great powjer in their hands, and when any thing hath difpleafcd them, they would fpsak foas to make others to ftiake and trem- ble ; Nay, not only men in great place will do it, but you (h*ll find thisdifpofition in men that are very mean and of a very low rank,yet if they have any under the^m, Theimperi- they will b« imperious over them; as now in Families, oufnefs of how many when they do but fpeak to their Wives, fomein their (hough ftiebecolatcral,and not dirc&ly under him, yet ftmilies, j^^^ impcrioufly do they fpeak, fpeak fo as to make the houfe (hake al moft when they fpeak,and fo Servants and Children ; and this they account their Glory. My Bre- thren, though thi« be often through much diftcmper, and pride, and vanity in men to delight to make all that are under them to tremble when they fpeak, yet this is an honor dueto God, and God expeftsic from us, for Trembling jjig Lord is infinitely above us, and we are all of us un- due to Gcd. jgj. ^^g fggj of God, and at his difpofe, both for our prc- fent and eternal eftate, And Ver.i . the Prophejie of Hose a. 417 And it is fie for us, therefore to give regard and fomc reverence to God when he fpeaks, to have an heart to tremble at his Word^ that's that God looks for. In Ifa. 66. 2. The Lord that is on high, yet he looks to him that ij of a poor and contrite fpirit, and trembleth at his IVord-y the Word chat God fpeaks is that chat hath the dreadful Authority of God in it. It is that that binds Confciencej it's that Word that if thotrobeyeftnotj will bind thee ovtir to eternal death : It becomes the greateft Monarchs in the world to have (hiking^nd trembling hearts when God fpeaks : Oh ! who art thou that canft (hnd againft the Voice of God when he fpeaks ? Oh bold and hard heart (I fay) that canft ftand out againft Gods Voice. In Pfjl. 29. 4. The Voice of the Lord it porperfuL the Voice of the Lord is full of Jlh'jifiy . And in Hab.^, 16. When I heardy my beHy trembled^ andmyjipt quivered at the Voice, and I trem- bltdin my felf again. This i« the honor that is due to God, Oh it is a comely thing to fee a Congregation lit even Thepoftureof trembling under the Word of God, manifefting their ^^^^^^g^'^S^^i^ hearts to be affcfted with the Authority and M i jeftie of what it is that God fpeaks ; for there's much Ma):fty ia the Voice of God, Oh! 'tis full of Majeftle. Again, Whenhe j^ak^y there rpat trembling, This the Prophet mentions as a means to aggravate his Expof. fin and mifery afterwards, As if the Prophet (liould fay. There was a time that God did fubdue the hearts of peo- ple undttEpbraimf fothat Ephraim had a great deal of Authority over thofe that were under him, When Ephra- im fpaJ^j there rvof trembling. From whence the Note is this, which Pdrewf hath up- Parew, on the place, faith he, 7be fuhjeliion of the hearts of men obf.^. nntoihoft in Authority, it is a jporkjtf God, God is to hsve the glory of it : It is from God that the hearts of multi- tudes (hall be brought under fome few fo as to fear them, and ro receive what they fpeak wi-^h trembling, it is from God. In Jojh. 4. 14. On fbat day the Lord magnijied]oihiii in 41 S An Expofitim of Chap. 13 inibepght of. all ICrael, and they feand him af ihty ftxred M0U8. Jofhua before Mofts dyed, was but a liervaot to Mofes^ and we do not rtade that he was Co nifgn.fied among the People, they did not fear him Co much; No, the fear was then upon Mofes, becaufe Mofes was in place of Authority ; but when i'^c/^j was taken away, and J^?- Jhua was to fuccced him in Authority, then the Lord magnified him, the Lord put a luftre upon him, and the Lord caufed the People to fear him, as they had feared Mofej : It is a work of God to caufe People to fear Ma- glftiMtcg. So in Van. 5.19. For the Maje^ie bega-vebimy C chat God gave the King j all People^ andNations, and Languages trembled and feared before him. It's God that pu smaj-ftie upun Governor8,to make thofe that areun* der to tear. It's a very obfervable Scriprure we have in Pfal. 77- 14. Pp/ 77 14- there it's fpoken of God,that he did wonders Obferved. and marvellous things ; What are thofe wonders and marvellous things? If you reade, yoo (hall find among 01 hers, Jhoit hadeft thy People lik^ afocl{of Sheep by the hand <)/ Mt-ifes and AaroD; chat's reckoned among the wonders and marvellous things that God doth, That he did lead his rvoplelikea flock of Shcep,by the nand o( Jl his hand, how imperious wa» he ? Ar d < bferve, ^he rnt-'niV ihe beginings of men are, the wore iiKpenojc. often- times the\ are when they come in place of Porter, ntme more imperiobi 2nd infulting over men thc^n iiij:h a* havi mea- ner begining«: this was the yonger F ciher, aod bad powei by a tpecial providence of God, not according co the . i Vcr. I . the Prophejie (?fHoSEA. 41^ the ordinary common courfcj and very often we find it, chat men of mean qualicie, and chat were inferior too- thers, i f any providencea raifcj them above other.', they grow more imperious than others. And then a Fifth is this, (which is a princip.J thing to beobferved here, a Note from thechangeof thecon'- ditionof £/>/7r Indeed when there is a change in an outward condition from profpcrity to affliftions, then wicked and carnal men will not regard thofe than they did honor before. As in Joh^!, cafe, in Joh^ 29. Job tells us how he was honored, and regarded, and reve- renced where he liv'd in profperity, but when he w^s in afiliftionj \x\ Job ^lO.i. Now thofe mho areyonger than 1, have me in derijioriy that's a wickednefs to change our mindsof thecftecm of men, becaufc of their profperity, or adverfity ; it (hews a great vanity ofjpirh, and where Note the heart is right, if one that hath been godly and in publick place heretofore, and now God by his provi- dence hath brought him down in regard of his outward eftate, yet he is to be honored ftill continuing in his in- tegrity and holinefs. But now this is that which Ifpeak of as a Judgment of God upon men, when God cafts out their names from the very hearts of the Saints, and that worthily too, when they (hall be worthy to be look'd upon as dead carcafles, though heretofore much honored and rcfpefted, heretofore they were asGardensthathad many fweec Flower-, excellent common gifts they had for which they were refpefted ; but now like Gardens over-grown with Weeds that no body doth regard ; As HoufeR that were bung with coftiy Hangings, but after- wardr puU'd down and nothing left but the bare walls : fo iheir gifts were very precious, but now as thofe Hou- (a Vcr.l. the Propheje (?/ H o s E A. 421 fe« having their Lord and Prince gone away there's no- simile* ihlng boiD«fewaU«5 and ie may be Mice and Vcrmine run up and down in ihofe rooms that were hung To bravely : So it is with many that had excellenc gifts which were highly honored and efteemed of by people that knew them;, but now the hangings are gone, now there's noLhing but Vermine running up and down in their fpiritSj Oh! what a mighty havock fin will n)3ke In thchoViorandefteemofmen! Let men therefore take heed of trufting in their former ufe, repute, for let them have done what they will heretofore, for Magiflrats yetifthey depart from God their honor will be gone; andMni7?cr/ Men tha'C are in place of Authority, or In place of Mini- oJ^ep^u^l ftry,had need confider this point wells for It's a matter of great moment for men in place of Authority to keep up their repute and cOeem that they may be the more ufefui and dofervice, not only for thcmfelveSj but that they maybe of the greater ufe ro do fervice foe God. And it is one of the great defigns of the Devil to feek to caft ditt upon ihofc that God doth ufe as Inftruments for good: Oh/ it concerns them to look to it that there bs rsO'hingjuftly caft upon th^m. Ic's very obfervable how God remembers F-phralin a long time after to putdiihonor upon him. lou fiiall rgade in the Book ot the Revdatmj where the Tribes are reckoned up. In chap. 7. there*! only two Tribes left o^,^^^ „ o outj Van Sc tpbra'mi Ephraim is not mentioned there by Explained* bis own name^ but by the name ofJojQph, and the rs&Con that is given U^ bccaufe thofe two Tribes were Ring- SceMrMw^i leaden in waleg of Idolatry j as Van^ If you reade Judg. ^^^^^' iS, you (hail find him there i PJng-Ieader : and yoli know the great change of things that Ej>hraim made in the Worlbip of Godj by Jmhocim'% fccting op of CalveSj and To afterwards finning in Bj<«/;and fo the great di(ho' nor that God pui opon him aftcrwardj. Ggg 2 When 422 An Expjtitm of Chap. 19. fFk» Ephraim ^(/"f^^. Expof. Spat{ejtphat ? VJ h^i did Ephrjim Cpe^k when he cau- in paicic. fed trembling ^ All this hath bscn only from the gene- ral, bur '.yhat did he fpeak referring it to Jeroif-iw that was of Ephraiin^ and (o to the Courtiers that were with What hroho- ^im V the(e ipake thefe two things, and Co caufed trem- crulfrtem'-'' ^'^^''" '" the hearts of che people, line* I. Firft, When 7^''<'^''^'« fjpi^e^bout the altering of th« Altcradon of way oj- Government, about the taking cff of the ten Govenimenc 'I ribci from the houfeof 2)^^?;/!^, JVhat pertion have we tn Div'idj arid m the henfe of ]t(ic} When this was mentioned, N then there was trembling ; it did certainly at firft caufc the peoples hearts to (hake^ they thought it was a very great matter, they knew not what would come of it, Vv'hat, forto forfakethe houfe of David and to havfe a change of Government in another way! this caiurfecJ many thoughts of heart, and much trembling, fearing that there might come very ill confequence of it ; If^hcfi hejpake there rvof trembling. But, bt exalted himfelf. 'Not- Expof. withftanding fuch concudionsoffpirit as there wa.?, yet Jeroboam went on in his way, and would venture the worft, let come of it what would, he would on,, He exal- ted himfelf. But then afterwards he fins in the way of his Idolatry, (^and fo his fucceifors fin in Baal) and then he died, God ftruck him, and his Familie , and fo the ten Tribes. From whence our Notes of Obfervati- cn are, „ ';; Obf.i. Firft, "that alteration in the matter of Government, ii a matter of very great hazard and difficulty ; men that h ave to deal in any kind of alteration in matter of Government, had need be very wife in their carriage in itjin refpeftof thepeople, for much depends upon them. When there was any alteration in Government therewas trembling then, mighty fear? and troubles in the hearts of the pco- pls. Sfcondlyj Vef.i :^\^^'^ the Prophefte (?/H o s E A. 425 Secondly, JlUn of Spirit ihiy veill hreahjhrough dijpcKl- Obf. 2. tiiSi if once they be refolvedupon alitfintji. And when God doth intendto have a vpork^accmplifkt ^ he ryill raife up men of Note. Spirit to go throng/} vptth it^ miwithfiandivg any djfficnltiet there is in it. He exjlted Hitr.felj. Though the People; fpirits were very much troubled, and a great deal of ftiaking there was throughout the Land. yet he liffs up KimfeUj he had foms encouragement from the Prophet and oihcrwife fo thit he would go through. When God (ITay) hath an intent to bring a bcfinefs about ; for this was, that he might fulfil v?hat was threatned ioSolomon for his foimer fin. And then Thirdlyj If men when they h.ive h;en helped to Obf. 3. goon ihruttgh difficult ieSiyet iftheypalafferjppards refi in their partly i'eft in their frengthfo as toforjal^e God, andfn againfi him, it'jjaji nrith God to leave them that theyfojU vanijh and come to nothing : He did exalt himfcif and prevailed in what he fpake, notwithftanding the trembling of the People^ for having got himfelf warm in the ncil, and ftrong in his Kingdom, then he lifts up himfcif in ano- ther manner, and forfakesGod, and truitsin his own ftrength, Andnow hedies, now God caft« him off. , Men had need wke heed, though they be c.rried the- ufe- row many -nd great difficulties, and by a Spirit iiiore Caution. than ordinary, they had need cake heed ( Ifav) that af- rcrwarduhey do not walk in their own itreng.h, but walk humbly before God ; If they forfakc Godjihey wil die and perifh. That's the Firft thing that Jerobosin fpake. Secotldly, When he j^ake., when he firfc mentioned the Expof.2* bufinefs in the Alteration of Religion, thi* it'slikecau- fed more trerrbling than the other : What is that Jero- hoim fpake ? That now they tverenot to go up to vporfl.ip at^Q- ruGlem, Gcd did not ftand upon fuch thingf, No, they might favcthat long^joomy^ and foihere wasa Cdf fe: 424 An Expejttim of Chap. I; Tet up ac Pan and Bethel, and they muft go and worftiip there : This was a mighty alterailon in the wateer? of Religion. And furely when this was menrioned firii to the People there could nor but be great trcmbliDgj the fpiritsofthegodly tobefurethey would tremble at fuch a motion^ they would look upon it as amoft dreadful Curfe of God upon the Kingdom, that there fliould be fuch a change in the naatters of B-cligion, from iheJrutb to that which is Falfi -, and even others tooj there was a general trembling,tor men have Tome kind of con (cici-cs of Religion and of worlldpingGod, this was fo flat a- gainftthe Wordj that where there was but any Gonfci' ence of God they could not but have foni feara they could not tel what might come of itj and therefore there coUld not but be a very great concuflion of fpiiic in the People oi the Lands to tremble at fuch a ftrange kind of thing as this was: atfirft icwasfo; But yet afterwards they had dead fpirltjj that he might do with (hem w hat he would, and fo joyned with Jmboamj^nd joyncd with ^hab^and fmned more and more. From this fpeakin^ and trcro» bling, you have thefe Notes. d -diwo;} ?d Obf. I. Firft, 7hat theAlteration in Religion is a vtty difculi bti- ftnej^y it cannot be expefted but the hearts of People will ilir much upon the Alteration of Rcligiooj though It be from worfe to better5yct the hearts of People wii ftlr very much at firft. When the Reformation was firft from Po- pery here, what a ftir was there? they were prcfently ready to take up Arms in Cornmh, What ado was there for the Book of Qmmon fray^r^ fo thai: the King W3S fain to wrirc to them, That it was no other than the fum ^ef what they had before, only tranflated Into Engliilijwich feme Amendments. And certainly the caftJng out of Epifcopacy Prelacie hath caufed a great deal of crcji^bling, a great ado there U, How hard it is to get but any rotten tooth ^fitfimile. out of a mans head, it cofts a great deal of pain and trouble. Though the Warrg were undertaken for the maintainance Ver.i. the Prophefie of H o s E a. 425 maintainance of our Liberties, as we arc Subjeft, and Men, and for the Civil- Right we have to our Religion alfo; but yet we fee that the very thoughts ofany kind of change in matters of Religion whatibeverit be, it cau* fes the hearts of men to be up, a nd fhake, and to be un- (etled, iCs a macter of great moment the change in mat- ters of Religion, and therefore require^ much Prayer wliere it is changed, though from the worfe to the bet- ter. It it caufe trembling when it's changed from the better to the worfc,it wii liiiewife caufe tremblir^g where it is changed from the worfe to the better ; and tnerforo it require^ that al cheGodly flrould joyn ai their Ilrength together, againft thofe th^t would oppofe iheir iirength again ft it. .-The Second h this, that men ofrefolute^iritswlUgoir:^ Obl.2. even in the matters of Religion^ though it he jrom- tbt Utter to the woYJ'i, yet you (hall have fome men whofe fpiritsare rcfolutethac they will goon. Oh.' but you will fay, Iht People K>iUnot bear nor endure it. Yea, but they will venture to goon with their way and defign, though ic be from the better to the worfe ; but now, if the change be from the worfe to the better, than it's a (pecial gft of God to give men hearts to go oHj not wiihftaiidlng diffi- culties. And then in the Third place. He exalted himfelf, though obf, '>.' there tpere trembling : That is. He did prevail in this his way, in this change of Religion, Jersboam did not car- ry things by open violence prefently, it was a great while Srli, but he carried things on by fair fhewsjOne thing af- ter another, and fo he prevailed with the People. This is the way to get a defign, and not by open violence at pre- fent. And then Fourthly, then he died, when he finned in Baal. Obf, 4. Though God may fuffer men to make fome alteration in > Religion, though it be to the worfe, and let them pro- fpcr, yet if they will grow from one degree to another in forfakine; 4^6 An Expdftion of Chapiii^ obf. r» Mat.24.28. interpreted. Note. Obf. 6. Trofa retincM Palladium in" exfugfbtles mancbat. forfaking GodU then God comes upon them with hi« v/rath, then chey die; if they know noc whereto hold, then God will noc continue patient towaxdifaclv a peo* pie any lot^get. '" ' f » 7ii{5 n\ ,v ffi^rijf And then the Fifth thing i» this, 7hM a Family orVio* pie from K?hence God hath vcithdraisn hit proteBion a7id blef- J^ng^ U a dtid carcaji. E.wr: ,:• Then, He a de^d, that I take to be the meaning of thae in Mat. 24. 2S. For arherefoever the cat cap ii ) there mil the Eagles he gathered together; though ic*s true j it's fpoket| aboa the coming otChrift, yet I do not think thic the Caicafsi;- Chriltjand the Saints like Eagles, andlo W^II be where Chrift isj yet it hath been earned to by divers; nowihough it's fpoken there of Chrift* coming, yer it'« meant, oi hi* comiiigagiinftyer«/i/p>», there's a great partoftha' Ctiapter oUhccoroingof Chrift in his Judg- ments againft the people of the Jews, and now they were a?a deadcarcal', God having forfaken them 5 And the" Eaj>le8, Bird^of prey, would come upon them: And it might have reference to the Remans coming upon them^ whofe Eniign is the Spread Eagle ^thoCe Eagles would come. The body of the 7eji7j that had forTaken-Godj and his Truth, and fo wasbuciisa deadcarcafs, theEa' gles would make prey of them. A people, or family that forfakes God ^nd his Woifhip is as adeadcar- cafs. '•■ ■' '' And then Sixthly, '7U corruption ofWorfl.ip that caujes God thvn to withdraw from a people^ and make them to be at a dtid carcafi. When they frnn*d iwBaal. As it was faid of 7roy fo long as they kept the VaUaMum [f he Image of Ji^inerVal itwasfafe, and could not be overcome, but when that was gone then they were overcome and fpoiled. So when Godjk Worftiip which is the life and fafety of a plac- when that's gone, and Worfhipiscorrupred, then there do^h come death : Thoagh I do noc think that God Vcr.i . '^^ Trophejie of Hon. a, 427 God alwaies obferves the ftrift rule for matters of wor- ^ caution. (hip, as towards the Jitos ; for the Jevpj ccrtahily though they had a Covenant of Grace that God dealt with them iHj yet they had a Tpecial Covenant that God made one ofGods with them for their being in the Land oi Canaan j now fpecial Cove- jndecd God goesby general rules, that is, topunirti thef^antsvvichthe difobedient, and to reward thofe that arc godly, theJ^^^^* waiesof God now cowards Nations and People for his outward puniftiments, and mercies, are but according to . general rules, but Gods adminiftraiion towards the Jews, ^^^ ^^'^^ ^'^'^^° befides general rule* were according to a fpecial Cove- ^ * nantthat God made wich them about their living in the Land o^CanaaUy either profperoufly, or in adverfity. But then further, ^Vhen wicked men are tnofl adtve in ^ ' their evil xvay and violence^ yet then they may he under the fen- * ^* tenceof death, when they feem to have the greateft power to do what they lift (I fay) then they may be as a dead people. When he finned iuhdiili then he died. If you will but obferve the ftory, for the^Prophets cannot poflibly be underftood without reference to the ftory of Kings, and Chronicles .' obferve but the ftory of the Kings, When was it that Ephraim6\A(m\i\Baal? It was in Ahsb't time, AhabsurrrC you fijall find that they were never more aftive for their way of Idolatry than then, nor nevermore violence, ne- ver more cruelty to the Prophets of the Lord, than there was at that time. For then Jeztbel^e had her loo.Pro- ^ phetsfet at her table, but the Prophets of God were fain to be hid in a cave, and Eliah to fliift for his life; And yetrvhen he finned in Baal, he died. Died ! why he feem'd to be full of life and aftivity and vigor, and thought to do what he lift, and to trample ^11 under feet that would ftand againft that way of worftiip, bue for all this their bravery and prldechey weredead, faith the holy Ghoft, they were under the fentence of death, and a bafe people^ God was gone from (hem^ and they H h h were 4^8 An Expojftion of Chap. 13, were decaying, and fo fboold deny more and more till he did perift ; pyhen hefmmd in Baal, h died, ^ -I i^^n V E R.. 2. 'i 1*'!!£^S . Andfiopp they fin more and more, and have madetheh molten Images of their Jiher, and Idob accordingto their own •under fmnding^ all of it the vporh^of tbt Craftfmen -, they fjy of them j Let the men that faeri- jicej k^ji ike Ciilves, ' ~3 THE Family ofE/Arj/m and the ten Tribej, forfo Ephraim is taken for Jeroboam {"ometinaes, and fomc- times for the whol Tribe, and fometimc« for theGover- norSj and fometimfs for all the ten Tribes as dillind from Jndah. Nanf they fm more and more. From whence I befeech you obfcrve the taking in the people now together with Efl^raim^ now the nurtiberis changed; atfirfthwaf. When HE finned in Baal, then he died. But now 'cis faid, 7 BET fin mare and morty all the people joyn with him in way of fin. Atfirftj when he began to rpeak about the alteration Expof, ofRcligionjthe people trembled to think of it, but h: feems afterwards they could fwallow it down well e- nough, they could joyn with Jeroboam, yea, and Jhab too, more andmore^, let them inipofe what they would upon them, they could yeeld to ir. Obf.i. From whence the Note is, That men at the frO apprehen- fon oj things they are much affe^ed-, and it may be think^ that they will never yeeld to them^ yet within a while when, they have been a littlettfedtothem^ then there's a mighty alteration in mens jhir its beihtoyeeldto thisy and indeed to yeeld to any thing. How many trens hearts and waiea are fo different from what they feero'd to be? If one had mentioned here- Vcr.a. the Tro^heftc ofE o s E A. 43^ heretofore fuch chiogs as now they doj chey would have trembled at them, h aboai iix yeers iince one could buc have prefented in a Map all our fpeeches and waies one ugainit another, and cold us how things (hould be, our hearts would have (haken, and we would have trembled at the thought of it: but now more and more we go on, and God knows whirher wc (hall go ; Oh / the alterati- on that a little time makes in mens fpirits! now (Taich he) they are a dead, heardefs people, now you may do what you will with them, now they will do things (6 difagreeingto their former principles, as nothing can be more; a man would wonder, Whatj that this people chat were (o albniibed at the very thought of the change of Religion, now that they Oiould be fwallowed up. I'D Idolatry. My Brethren, Let w never regard much the fuddenaffe&i- ms and fudden exprejjiem of people, though people may ^^^*^' feem to be up and very forward in their affe^ions and exprelTions, yet (I fay) never reft too much upon them; Thercis nothing more uncertain than the fpirits of the , multitude, and therefore it is the rooft Irrationil thing ^^'^'^ '"''^'^' for any ofwifdom to think to carry things that way, if hethinkstocarry itconftancj you may get them in a hurry in one way at one time, buc chey will be quickly off again, and that which one time they will cry up, ac another time they will cry down ; and fuch a kind of alteration of fpirits thefe times wi!] be a witnefs to, I beleeve as great as ever times were, from the beginning of the world, Now th^ pn mere and more. •Arid nofv, There'i a great emphafis in this Particle, [Now'] They jln more and mon, chat is, estnnow, when cbcvcry fen- Expol. tenet of death was out againft them, even norv, chey do it. Thus did AhabXniKings^ 16. 30. And ^hsibdid H b h 2 evil 430 An E3C^ojiti(m cf-"^'^ Chap.15; evil inibe fight of the Lor d^ above, all ihat rven befgre ibiof:^ be added evil. - From whence obferve thi«, ,' svi i.i. > Obf. I ^'^•'^ ^^^'^ deflrtirtion it neerefi^ then evil men are wickedtfii Now their iiti ripens apace j when the fcum grows bighr An apt fimiie eft, then ii*s neercft the fire, and Co the:neerer kii toitbb fire- the higher ic will grow T Ic*« ia great iign of the heec? nefs of mens times, that they are not long, when thl^r grow notorioudy wicked j See a man that hath been foiward in that which is good heretofore, he jn ay have failings and yet the Lord may picy him; ^t nowldt this man grow to be very wicked, not only to abate of his profelTion, bur grow to be very wickedj c3cped the ruin of that man fuddenly, it will not be long.s^ - ...r Obr.2 And then Secondly, It is a great aggravation of trtent v^ick^dmji to fin after Gods threats J and in the tim&t .(^ Jjtdg' ment, when they arc under Gods hand ; Oh I V^hen God appears againft us we (hould prefenrly fubmit, at the leaft holding up of his finger : but this is the pride of men, not to (toop even when the hand of God is againit them, and che rather becaufe they would ^iHHe cheii fin ; if they fhould ftoap and yceld upon the hand of God coming oat againft chem, this would debafe them> but they rather will ftand out the more that they might )anifie their iin, that they arc not thus and thus as met^ would cake them to be. Obt. 3. And then a Third Note U iMs, Ihat wJyen men have Idfl ihtir credits^ banor, and efteem through thejufi Judgment of God^ then they grow more hafe and vile in their finful waies^ than ever. Ephraim had a great deal of eOeemand honorj but he lolVit through Gods jud Judgment, and now he, and the people together fin more and more. We find this ufual, that mens edcem and credit though they hav« very bafe hearts withiir. all the while, yet it will keep them in a very fairway; but now you (hall have many men that though they liv'd very fair fo long as they had e^m and credit, yec if their credit be but crack'd, and thelc Ver.2. the Prophefie and fall fill 1 more arid more to further and further wickcdnefs ; eras *tis with 4 man when he hatharrew Garment, Oh he is afraid at firfl of every little fpot, and much more a- fraidof a rent, but if afterwards the garment become to be ftillied much, or be dirtied a little, he i« carelcfs of ic therfi, then heneverftandsbrufhing of it fo as before r It is thus for all the world with men in refpefi: of their hearts, and inrefpcftof their lives, and therefore ic is good for men to look to it betimes, vfhen their names begin but a little to be loft, when they may feethejuft hand of God beginningto come, then to reform ; for if they let ihemfclves go upon liberty, they will grow vile and abominable. Thty fin mart and mere. And then a Fourth Note is this, 7hat there is no ftop- in Apojiafie ; let men Apoftatize once from God, and there isnortopthen, they cannot tell whither co go. then, if once they be rowling down, a man may not think thu?, I will but roul thus far, and there Tie flop; no, if you beoncerouling, you will roul, and roul down to th« bottom, and you know not whither you may roul or fall: If a man (hould leap into the water and fay, I will but iink thus far, to the middle and no funher,thi$ were but folly, you will fink more and more: fo ic is with Apoftates, I verily belecvethofe that did make flight at fir ft, they did not think that they fhould go fo far, Oh ! Godforbid that they 6iould do fuch things as were fo vile and abominable, yea, but when once chey are rou- ling, ObCi^ Simile. 4S^ k *^« Expojition of Chapdf^ ling, when once they aie iinking, they roul and &nk more and more, till they roul into the hottomlefs pic of Hell, they link more and more till they iink inro the very botcomlefs gulf, into fuch things as they would ab» hor before. There *8 a Curfe upon the wicked in Ffal^ 55' ^'-^-^^ ^'^^ KPouldfet them injlifptr^plaas^ and that, the AngddfGodfoouldperfecutethemi when men will goout of ,the waies of God into the flippery paths of their own} it's jull with God that an evil fpirit (hould drive them on in thofe waies. It is in going from the waie|2 S'mile °^ God, juft as you (hall find it in your traveling in Champion Countries, there's a High-way goes to fuch a Town, and there's another way that liesclofc by it, and yoQ (it may be) are got out of the right way, and fo go on and think it will bring you to the place wherjBi you are traveling, but it winds you out of your right way, and foyou go further and further,out of the right Roid, perhaps (ome miles before you are aware of it. And fo it is in ApoHacie, it may be at firft when they are got out of the way of God they think it not fo much, but then thefeeyii waies wind them out by degrees To i that they grow further and further ; Ibey fmmonand,^ more. a The fteps of j ^il give you the fteps of an Apoftir, going more and Apoftacy, more from God. i» Fird, When one doth apoiiatife and (in againft God, if it be any (in againfl: knowledge, though never fu little. For (in of meer in(irmity I cannot call Apoftaiie, but if it be ever fo little againji knowledge^ this breakf the bond of obedience j when I wil ventuire to do that which I know isagainftGod, this bond of obedience being broken, no marvel though you fall and (in more and more. 2^ Secondly, Every aB of fin hath fuch a nature in i^, at to encreafe the habits : Corruption doth grow by a^ing. As it is with Grace, every ad; of Qc?ce doth extend Grace in the heart of a man ; the way to grow in Grace if, to aGt Grace Vefifliv) the PrdfBjfecflio'%EA, 435 Grac^ mucbj lothat when you arc ading of your Grace, you do not only that that is your duty, but you are gro* wing in Grace, for when you are a^ing of Corruptionj you are not only doing that that is evil, but you are en- creafirtg k, and therefore every (in that caufcs us to de- clme from God, makes us to go more and more from God. Thirdly, Every fin thai it againjiCoafcieucej. it r^^ejkenj 3, the work^of Confcknce ; the Authority of Gonfcicnce will quickly be weakened when it is once broken ; break biit" off the yoke of Confcience, and Confcience will be wea^ ker than it was before: At the firit tinae when a man fins agiinO Confcience, his Canfcienee hath a great deal of itrengchinit,and mightily troubles him atthe very iirif, buchaving hsd a flaw (as it were ) it grows v^ea ker. I remember a norable ftory which that reverend and i^-- ' raou- Divine, Doftor Pre/low hath jof one In Cii/M^ri<:i*^ chat ^ 1 had committed a great fin, and he had this temptation ^^^ bv Dr.' upon him ; Do the aft again, and your Confcience will pnjlon, trouble you n-j more : and this temptation did prevail upon him, he did it again, and then he grew a very for indeed, and went on in his wickednef : Every (in doth fomewhat to weaken Confcience, and therfore one that fals off from Gc d, will fin more and more. Fourthly, ff^hen a ma?i hjuiy once f a lien off fro m God hi any 4. Jtgree, according to the degree he doth loje bU comfort that he had in God -^ for fomc kind of comforts Hypocrites may have ; as there may be Common gifts of the Spirit to en • able them to do fervice , fo there may be Common Gifts ofthcSpirit to comfort them 5 they may taft of the Po- Commo;i wers of the world tocome, many have fome fljfiies of ^^"^''°^^^* joy •, but when they are departed from God then they xiannot have fo much comfort as they were wont to have, and when they have not the comfort they were wont to have, they muft have it fome w^yj md they are fain to gofnarking up and down to get it fomc where clfe-, I cannot 454 ^ Expopthn bufinefs^a great many other fins he muA commit, and (o comes totall off more and mo le. Yea further, the pride ofmens hearts is fuch^ at when they 9 are once got into an evil rvay-j it*j a mighty difficult thing to k^ep them from not jufiifying their evil : men love to juftifie what they have done 5 when they have fin'd, they wiligrpisr more refolute and violent, that all people might think that they have not the leaft kind of recoil in their hearts, you think many times when you fee men mighty i^rong and violent in an evil way, you think furely they arc Note. fully fatisfied in it 5 Oh! you are mightily millaken in that, they may be very violent, and very ftrong in their way, only that they might pexfwade other folk,though their own confciences tels them, that they are not fatis- fied i andchu8the pride of mens hearts makes them fin more and more. Andbefides, If they have groa>n far in their fin fnl tv ay, 10. then they grow dejperate, they grow into defperation, they ' little hope ever to recover themfelves fo as before, and therefore go on more and more. Yea, 4nd God in bit juji Judgment withdraws himfelf li« from them, God vuithdrawsthofc gifts and commjn gra- ces r hat they had, and faith GodjLctthemgoon^He^/;^^ is filthy , let him be fih by fiill. Yea, and belides Gods withdrawing, there's a judi- tz cial Aft of Go,d upon them, To gt-ue them up to tkeir Corrup- Honji and give themtfp to theJ^evil-, It's a dreadful thing lii when 43^ An Expofition of Chap. I g DifFereiice between the Churches ex- comaiumon and Gods. Kotei Yong begin- ners. Vie for the when the Church doth it, but that's for the falvation of theibul, andforthedtftruftion of theflefli ; but when God delivers up one ro hi. corruprion^j that's for the deftrttliion of che foul : D^ you rule him ffaith God^ be- caufe he would notberul'd. No marvel then though an Apottate fin more and more. Oh! ftandagainft the beginning offin what you can, keep a trembling frame at the beginning. Oh! had this people done fo ! at the firft they trembled ; Oh ! had they but kept that trembling heart continuaIIy.it would have kept them from abundance of evil : And fo, do not fome of you remember that there hath been a heart- trembling at the very thought of thofe things that ie may befcmeof you now praftice ? Oh ! happy had ic been for you ihat you had kept your trembling frame. And you that are yong beginners, in whofc heart there is a trembling frame, you tremble at temptations, you tremble at the thoughts of finjat the iirlt rifing of corrup- tion in your hearts. Oh keep this trembling frame, and do not regard that boldnefs of fpirit that there is in fome, fome ard alwaies fo frolick, and fo bold in their way. Oh but that's a dangerous condition for you to be in ; but rather keep a trembling heart, fearing fin, for if you lofethat and begin bat to tamper with fome fin, if the Devil tamper thus with you, loo. to one but when you are once gone, you will go more and more, and never leave tumbling till you eome into the pit. And let us learn, my Erethren, to be more and more in the waics of God, as Apoftates are more and more in the waies of fin. Oh that it were fo with us in the waics of God, let's not content ourfelves to do alittle for God, but ftill more and more, as Vavid in F/2»/. 71. 14. In>tU yet fraife thee more and more ^ I will add to thy praife, fo the words are in the Hebrew : Lord, fome praife thoa hail had in the world. Oh that I could live to ad any thing to ir, 1 mil praifa thte mere and mtre. Vcr.2. the Propheje of H o s E A. 437 And then a further Note is thi«j That Idolatry (for fo Obf. f, itisfpokenof their Apoftacy more generally, but par- ticularly ic aims at their Apoltacy in the matters of wor- (hip) is a very growing fin. They have iinned in B^j/jand died} and now chey fin more and more. Grofs Idola- try hath grown upon men by fair pretences, upon plau' fible Principles. My Brethren, do but break this one bond in the mat- The Generai ters of Worftiip, and that's this, That all tvorfhip muji be rule of Wor- hy infiitutien^ Ifay, all the Worftiip of God muft be ci- ^'P* ther that which is written in mans heart; or ocherwife 2. what is in the Word by inftitution. If fo be that men Thebeiin- wili venture to raife any creature, beyond what God ei ning of fuper- iher in a work of N a T u a e hath raifed it, or by an ftition. i* Institution hath raifed it , then begins Su- ^* pcrttition, then begins falfe Worftiip, I fay, here's the beginning of all falfe Worftiip, to raife any creature higher than ever Nature hath raifed it, or then it is rai- fed by Inftitution, do but venture upon one Ceremony to Ceremomofi, pat any thing in it more than Niture, or Divine Inftitu- tion hath put into it, then you know not where you fliall ftop. You know what a height of Idolatry Pope- ry is grown to, but it began fair at firft. And fo we were ^^P^^^* going to moft vile and abominable Idolatry, but by whar ftfips ? We had broken the bond of binding up the Worihip ofGod unto the Word, and bringing in mens own reafon and inventions, and for to put a Reli- gious rcfpeft upon that which God had never done, now do but grant that thing in (he leaft matters,and then you do not know whither you will run in way of Idolatry, you will run more and more. Oh let Reformation be to us as Idolatry is to wicked Ufe toRe*- men, let not us reft in any degrees, but ftill reform mnre formers. and more : Idolaters they will not ftand at a ftay. Oh why ftiould they then that feek to reform ftand at a ftay! k follows ^ I il 2 jind 4^8 A» Expopiott of Chap. 19. j4nd have made tbcm molicn Images oj their filvett Expof. They were at great chsrge in making of themj and To went on ftrongly in their way ; though it would coft them muchj yet ftill they would go on ilrongly in their way. Ihey made themfelvej Images TmALdeUo. 7erutUian in his Book of Idolatry, in the 4, 6, and 7. ?(i/n un der fan dings ^ when men will leave corruption in thefioipiicicy of the Rule, and go their own way, when Gods l^'orjhp men think that the Worfhip of God is nor po.ppoaf e- nough of its felf, Ihey rvhich do not rvorfl^ip God in a Spirit ^^^ root of tualroay^ they rviU lahortormkettpthevpant of the Spiritual ^hatesil. tjrt by addition of many oHtrvardtbingJi by their own un- derftanding ; and becaule they think thofe things in the (ervice of God are rarional to them, they think they muft be acceptable to God, and therefore wonder that a- ny bidy ftiould be againft them. Calvin upon this very text hath moft notable fxpreffi Hoc agttttr dc onsaganrt men bringing in their own undcrftandings '"l*"fJl'J^ in} I rty'iU caufe the wifdom of their wife men toperijh, and the under flan- ding of the prudent flyaU be hid, they fhal be left to fottiffi waiesj to ablurd waies, that all that are about them (hal fee that they are blinded in their courfes and waies. Oh my brethren, we do fee this fulfil'd at this day.thofe ^"'fj^J? that will venture upon their own underftandings ini^f Worftiip, how hath the Lord left them in blindnefs ? though they were men of excellent parts in former times, yet their parts begin to be blafted. Andobferve it, you will find that more and more j^ote fach men as bring in their own underftandings in- * toGodsWorlhip, I fay, the Lord will blaft thccn at one lime or other, fo as others (hall fee, and take notice of it, and Qand and wonder at ic AU ^^a An Expojition of Chap. 13 Jll of it theworkj>ftbe Crafifmrnt &c> Expor, ytUofit.'] As if he {hould fay. If there were any thing of God in it, pofTibly it might be accepted, but when 'tis all of man AppUc. Thismay befaidofmanyofourfervices; they are all ofman, there is nothing of God, nochingof the Spirit olt Chriftinthem^ no mervel though they vaniflij and we vanifti in them. Text, -they fay ofthem^ Letthtmmthatfacrificei k^Ji the Calves. ExpoC The old Latin hath it : Sacrifice metii in the Impara- (ixjortTieiv- live: fothe Greek. In zeal to their Idols they facrifi- vf<^7raf. G ced men. [According to which reading the fenfc would be] Thofeare worthy to kifs the Calvret that facrifice men. This was forbidden, Levit, 18. 21. and Chap. 20. 2. But it was done in aperverfc imitation of Abra- ham 3 who would have offered up Ifaac. It prevailed much among the Heathen. The King of iVI o a b as we reade in 2 King. 3. 27. facrificed his eldeit Son, TertuU. that (hould have reigned in bis iiedd. lermBian faies (^Afolog.Cap.^.) That ir continued til the time of 7i- Laftant. Juft» beriuf. Latiayiiius hath a ftory ot the Carthaginians, ivho lib, i,cap»2i. being vanquiflied by Agathocles \\m^ qX Sicily ^ they thought the gods to be difpleafed with 'hem, and that they might ap^eafe them, they facrificed two hundred of theNobi^mens fons. ^ tr- -^ The place where the JfW'-f Sacrificed men, wa< in T^- Ge-Htmom. , . * , ,, cue c zj- zj- Invallc hlior0*^^^^ '" ^"® valley of the ben or tlwnem. ttmnom is » liinnom'.Hin. drawn from a word iignifyingto lament, and roar. [Be- rn ci Nk^, of a woid fignifying to beat on a Drum,\Vhich ' they Ver.2. the PrDphefe of U o s E A, 443 they ufed not only to drown the noife ; but all the kin- dred of the facrificed perfon did rcjoyce with Tynibrelt and Dances in great minh, till the facrifice was fully confumed. The Hebrews are quoted by Selden de dlis Jprii. Cognati omnej Tympanii & Chordif fumma cum Utitia exultant quoad omnim comhttjiusfuerit. But (to pafsby chat Interpretation and to) take it as it is read in our Books : by thefe words they call upon the facrificers and encourages them in their Idolatrous waies. Ki//.] The kifs is a Ceremony of Worfhip. Vfal.2.12. KiJitheS$n; but withal it exprefled their Loz/« and P«- light as well as their Homage. Hercului hU Cbin^ln Sicily ^ was worn bare with kiifing, (alth Cicero. And if they could not reach the Chin, then they kifled the hand in tokenofihcirWorfhipofthething: Hence 7^^, 31.265 27. If my band hath ^kifled my mouth. SeePZ/^y, ^-ih'* AdmnAdoi 28. Chap. 2. of the Ceremony of Worfhip. How foo- Ii(h were they, to forfake the blefled God, to worfliip Calves^ How fhould we be forward and cheerful in the Wor- Applic. (hip of the blefled God, in coming to kifs the Son. h U falfe f^orfhip^ tsgive Kdigious rejpe£i to any creature^ Obf. what ever the Creature be^ by kijf^ng^ of well as by bowing to it. I know no reafon why a Booh^ may not be fet up to be _ ^ow«^toas weIIasrobe^ij(Je«/in taking an Oath. The AeS kif- lifting up rhe hand ro the High God in an Oath, we find fip^ .h Book in Scripture, therefore thai, is f afe. in fwearing. Kkk Ver. 444 ^*^ Expjition of *Chap. 1 1. V ER. 3. Iherefre they f:all be at the msmmg cloud and at tbg early dew it pafjeth away 5 at the chaff that is driven with the whirlwind out of the fioor^ and at the fmok^ out of the chimnj . Expof. TJ E El E are four Elegant fitnilitudes to fet forth £• .JLi phraimsvjeiLk vaniftiing condition, Gods power over them, the fwiftnefs of the puniftimentj the violence of ir, and his utter defolacion, Co that his place fhall not be found. 1. A cloud.'] Ephraim wasrifen, feemed to threaten great things, overcaft the leaves [like a cloudj but upoa the brightnefs of Godsjnftice appearing, all was dif- pelled. IheJrrighteoujmji (c\\ai^.6.) was at a cloud and dew [now they (hall be fo themfelves.] 2. Dew'] The dew ic feems to befpangle chegrafg; butthe Sun rifing, itis foon dried up. Ephraims ei\dite was beautiful, but the heat of Gcdi wrath confumes all prefently. j^^^ Qluma 3' "^fj^ Chaff.] The word fignifies the fmalleil of the paka ^fwj^w-ichaffjtheduftofthechaff-heapj and that abroad where their floors were, and a whirlwind coming upon iz^Tfal. ^'y 5* ^et them be as chaff before the wind, and let the /Ingel of the Lord chafe them. Obi. ^^ •' -^^any when they begin to be unfetled, to he going the jingel of God as a ntejjenger oftfrath drives them on apace to mifery. 4. Smok^e] The fmoke out of the chimney, it feems Ma*1MD* to darken the Heavens but prefently, it is feattcred. The Signtficat Fo- words fignifies a chinkjar hole: Becaufe in Jttdea there were rameniin]u-_ not fuch chlmnies as we now adaies ufe, but as it were dxar.onfuem windows, or open places in the upper part of the houfe, aunhbuinos ho- °^ *" the Wall, as ic IS this day in Norway^ and Swethlandi dieultimurjed ^*lth a Learned Interpreter upon the * place. We may Feueftra [upe- note hence. •'tore f arte domw , vd infavi&e^ fiemadrr,odtm fc* & Succia, Tar- ov^inloc. ' The Ver.4« the Prophejie ofH o s E A. 445 7he vanity of proud men. Here God compares them to Obf. Yuch mean vile things, pcrfons that heretofoce were fo lofty. So I King. 14. 10. Jeroboam's houfe isthreatned CO be deftroyed, as a man cakes away dung till ic be gone. Why (hould wicked men be feared who are thus be- Ufc. fore the Lord. Do not blefs you felves in any profperi- ty, never think your felves fetled J for when you are in che moft profperous feded way, yet are ye bue as the cloud, yea, as the dew^che chafiT, thefmoke. V E R. 4. Tet I am the Lord thy God from the Land of E^ypt^and ibm (halt have no gods but Me^ there is no other Sa- vior bejides me. TH I S is fpoken firft by way of aggravation of their Expof. r , fin ', as if he (hould fay : you have thus provoked me, notwithRandinglamthe Lord chy God. I have done very great things for you and for your forefathers : Yet, J*'/ very evlt to Jin again fi great vpor\s of mercy:, wherein Qbf. the hand of God hath appeared plainly. When we do any thing for another wherein we think we might gain him CO our felves for ever, and he yet this is very grie- vous. 2. Icis fpoken by way of encoursigement. Yet I con- Expof, 2. tinue to be the Lord thy God, I am ready to ihew thee the like mercy ftill. This is to break their hearts, and to provoke them to come in to the Lord. He fpeaks to an Apoftate people ; as if he fhould fay; Were you yet what you fometimes feemed to be, Oh how gracious ihould I be to you ! I am yet what ever I feemed to be to you,why are you fo perverfeand untoward towards me? Jer. 2.2. I remember the klndmji of thy yeuthi the Uve of thine tfpoufals ^tvben thou wmtef after me in the vfildermp^inaLand that tfM not fowm K k k 2 I am 44^ An ExpoJitJon of Chap. 1 5. Expol.3 / jM the Lord thy God. ]Thi8 iliould have been a ftrong argument to obedience. When the will of God is once geLmh. in known (Taith Luther^ we are no turcher to difpofe of *^''* Rights, becayfe neither Parcncs^ neither Lords and Ma- tter* have this Tide, I am the Lord thy God. Expof.4. From the Land of E^y^t.'] As U he Giould have faid, what a cafe h«id you been in, if I had not delivered you out of Pgypt from the Iron furnace, a low, b^feimploy- ment? ys had been bond-flav€8, there you mi^ht have fpent your dales in forrow and trouble. Coniider firft your low elbte. 1. How your ftrength might have been fpen'. 5 When this anguirti was upon you what cry- ing to me [and my delivciing of you.] Htnce note, that, Obf» Deliver anee from Egyptisa great note of G§ds being our God- ^ But how doth this concern us ? A. Yes, There is a fpiricual F.g-^j)t from which wc have been delivered, asthcApoftle makes ufe(i Cor.'yj, &c.) of the pafchal Lamb in a fpiritUul fenfe : The po- wer, feverity, and holinefs of God appears in the deli- very of his people from ^gypt --, fo alfo of U5 from Antl- chrift, as B^evel i'^.2^i^. theChurch is brought in finging the fong of Afofts (which the children oi Jfrael fung tor their deliverance from Tharaoh) for its deliverance from Antichrift. Pharaoh was the Dragon in the waters, Pp/. 74.13,14. fo is Antichrift. 7he City 0/ Zurlck engraved tbeyeer of their deliver amt from Anticbrijl^ upon Pillars in let-, terj of Gold. "Text TboH fhalt know no Gad hut me. Expof. That is, Effeftually acknowledg, worfiiip, ferve, love God as a God, and no other. Hence note, Obf, That the end ef Gods great rfiork iff T^h at he may be known to be a Ged, A fincere, gracious> holy One. The knowing God Ver.4' '^« Prophejk of Hose A. 447 God CO be a God is a fpecial pare of that Worship that is due CO God. To acknowledg God to be God, is to know him in hts Excellency, Majelty, & Glory, above what Is known of him by the light of Nature. This cannot but have a mighty operation upon the heart. For, . • • To know God to be a God is, i. To know him to be What it is to the Firft being of ail. 2. The Infinit, Al iufficient God. ^^'^''^ ^°^' 3 The Fountain of all good to his Saints. I Ihn muji Jieeds gain the heart to him. 2 7here is no tvor- jhip of God where this is not, 3 Where this is all foUotvs, 4 7he right knotvledgoJGodk^epsfremfjlfewerjhip.. Gal.4^. 5mce you k^nerv God^ or rather are kriotvu ofGod^ hotv turn ye to the vpeakjtndbeggerly dements of the world ? [8ee the jewifh way of Ceremonial worfhip] -"Thffufhalt^onrnoGodbutme. This is the firft Coramandemear, of which I«/^er faith, AH fows from that great Ocean of thefirjlComrrtandement^ and again return thither. JVe fee the Prophets to he mofi exercifed in the ufe of thejirft Commandement. Hence note, h is not good to k^ow Idolaters worjhip at all : [ for this is Obf, i . fpoken in theText by way of oppoficion : 7houfialt kftow no Godbut me, that is, Thou fiiah be acquainted with no other worftip, according to chatinPe«/. 12, 7,0. 7hou palt not enquire hoof thefe Nations v^orfhiped their gods^ Therefore for thofe that are not grounded (And who IS fo grounded if it be againft the precept of God ? ) not to go to fee it. Again, Nothing fjould he k^otPH or acknowledged to have ObI.2« any good in it, but with an inftiite difiance between it and Gody for fo the words alfo imply, 'Ihon jhah know no God hutme^ i.e. Nothing but with infinite difference from me, as much as between God and the Creature, There is »o/2e /»;^/o f^ce, faith the PfalmiftfP/i/, 89. 6.8. and o- thcr places) there is an infinite diftance between God and every Creature. We may know Creatures as Creatures, 44^ An Expoptim'fff Chap. 13 CrcatUiCs, but norhing as God, but God. IVe fbould kjiovp God and ackpovpledg God xvhm we are in mifery andfiraitf. So the Church, //i. 45. 15. Verily thou art a God thathidefl tbyfelf, God oflfrael^ the Savior. Ma- ny in time of profperity will know God, and acknow- Icdghimj but when troubles come, they change their thoughts. Text 7 here U no Savior be fides me. Obf» I. Hence note, 7bat God delights to manifejl himfelfa God in the way offalvation. Jer. 14. 8. Ohope oflfi'aeli the SA- VIOK thereof in the time of trouble. Jfa. 60. \6. Ihon ^alt jttckjhe milkjjfthe Gentiles, andjhalt fitck^ the breafi: ef Kings, and thoujhalt hriow that I the Lord am thy SA VIOK, andthy Redeemer^ the Mighty One of Jacob. Chap. 63. 1, ff^ho is this, that comethfiom Edom ? 1 that Jpeak^in rigb- ttouftejl, mighty to SA VE. And A&. 5. 31. fpeaking of Chriftj Him hath God exalted n^ith his right hand, to be a Prince and aSAVl OR, for to give repentance to Jfrael and remijjion of fins. There Is his Glory, and there fliotald , ours be alfo. He might manifeft himfelf a God in our ruin. Obf. 1. Again note. That f aving mercies y are great mercies. Obf.j. Thirdly, Ihough God does more for ws than any, yet ht h ath not fo much from w, Obf* 4. Fourthly, "^o Cfeatnre can do us any good further than God gives a Javingporver unto it. Obf, f . Fifthly, Our faith Jhould be exercijed on God as a Savior, as fuch a Savior as none but he. Be firong in the Lord (fail h ihe hipoMeEpbef. 6.10.') and inibe porperefh^might -^ if our dangers are more than any 5 yet, our Savior is more than any alfo, 2 Sam. 22. 4. J will callupontbe Lord who ii Tporthy to be ftraifed, fo Jhall I be faved from mine Ene- mils. Ofcf. 6. Sixthly, Codmujlbe ack^iwledgedin all fahation, Pfal. 106. Ver. 4 the Prophefie of Rosea. 449 1 06.2 1 . 7hej forget God their Savior ^who had done great thinas in Egypt. ^ l^ejhouldmakeufg of all his faving mercies, to engage our heart J to him. For, i . God favcs from fuch evils as none The Excel- elfecan. 2. He faves feme from as great or greater than lency of Gods everhcharh. 3. God faves from all evil. 4. Without ^^^ving, means. 5. Above means.' 6. Contrary to means. 7.^ None fdves but by him . Ihere is no Godelfe befides we, a juft God and a Savior, there is none befide me. S.God faves in all kind of waiesof faving. See 2 Sam. 22. and FJal.lS. But tviU he he fuch a Savior to me, in mj conditi- Queft, Yes, He expreffes himfelf thus in the midft of threats, ^"^w. la that place of /fe^ now cited, and adds verf 22, Loot untomeandbeyefaved, aU the ends of the earth-, even thea when he threatens, look up to him as a Savior above all. God magnifies this his Title every day to fome in one kind, to fome in another : Time is coming when he will magnifie this to all together faving them from all evil. Though God does us more good than any, yet for our Obfi. hearts not to be with him as with other things, this is vile. Happy are they who have an intereft in this God; if Obf 2. we have mtercft but in one man that is able to do us good wcblefsour felvesinit. ^JA^e are never fafc but whcnourpe^ce is made with Obf.^ Unlefs you pray to God as a God, having all power Obf. 4, tofave you pray CO an Idol, Ifa. 45. 20. Jhey have no ^ k^owledg thatfes up the wood of their graven Images, andtray unto a God that cannot fave. 7hen is God acknowledged as God, and worjlnpedas a God, Obf c ^henheisack^o^hdgedandtrufiedinas a Savior. It is not to fay God is our God 5 but to rely on him as a Slvior. Ver. 4$0 An Expofuion of Chap.ig Ver. 5. I kfiew tbee in the wildemej^^ in a place of great drought. ExDof T'HE midernejij where there grew not one grain of 1. Corn. And you who were fo poor in the wilderneftj depending on me for every bit of bread ; yet after when you were fed, how proud and wanton grew you > Vent. 32. 15. But jefurun tv axed fat and k^ck^d then beforfooJ^ God See. Ezek.16.49. xXit Sodomites are condemned for behaving themfelvcs contcmptuoufly againft the poor. ButthefedoitagainftCod. God evidenceth this his knowlcdg and acknowledg- ment of them as his People, in leading them through the wildcrnefi, by feveral iniUnces and expreflions ; he takes noticeof this wildcrnefs. De«^8.I5. Who led them through that great and terrible wildernefs; Lu^m uhi- auepavor, etplurima mortis imago. He; knew themes pecu- Ucr treafurc above all people, A Kingdom of Pnefts, an holy Nation. Exo^.i 9.5,6. He kept them as the apple of his eye. Pe«/.^2. 10. As an Eagle bearelh her yong ones onorwing8,Verf.ii. They lacked nothing. Dm. 2.7. He led them with a glorious Arm Ifa. 63. 12. Now God knew them in the wildernefs, i In refpea Gods know- Qf jheir fin,which he vificed. 2 In regard of their wants, Ifuf o^che"' which he provided for. Peopleinthe Firft, They went Three daies andfound nowater.Ex- wilckrncfs, od. 1522. Then when they found it, it was fo bitter they could not drink ofit, Verr.23. Then he fwectned it by a miracle, Chap.l6. Then in the wildernefs of^w they complained that the whol AflTcmbly would be flain wuh Hunger. Then Manna, i rain of Manna. Then g«^z//, :Numb.iu Exod 17.2. They pitched in %^/Viw, and there Wds no water, fo thar (Verf.4.) they were ready to ttoM Mojes, Then water outof theR-ockis given them. But Verf, 8. Then came AmaUk w fig^t aS«»n^ '"«?' at Vcr. 5. the Trophejie havemoreof Gods prefence with them, and procedion over them when they are in the wilder- nefs, when they are in adverhcy, than they have when they come into profpeilty, when they come to enjoy a- bundance of the creatures ; God knows them when they iare in aifliftionsj anti they knew God, but when they come into profperityj God doch neither know them fo much, nor they know God fo much. Examin I befeech you, wficn you were low any of ^ppjic, yoUj fay, had you not more of Gods prefcnce with you then, than you have now ? did not God know you more then ? did not you know God more then ^ had not you morcfweec communion in thofe times than now you have ? Oh 1 God made you know him by gracious vifi- cations of his Spirit, and there were gracious workings of your fpirit towards him. Are not you grown flat, dead, and drofTie, and carnal now more than before^ do not you feek greedily after the world to fill your felves? and do not you begin to be exalted in your own hearts? do not you begin to be puft up? have you none of your friends fo ? If you know bur any of your friends that when they were lower tha-; now they are, knew God better than now they do, and God knew them, and there was more fweet converfe between God and them than now there is, put them in mind of this text, I \new iheminthemldernefj-, in the Latidof great drought, but now according to their Pajlures they are filled, and their hearts are exalted^ and they have forgotten me : God deliver ihem from the remaining part ofthetext, I'kheaLyon, arid a Leo- pard^ and Bear to them to tear them. You feldom find in None of the Scripture any of Gods Saints worfe for aftliftionsj give Saints vvorfe me any one example, for my part I know not one in all ^^^ Affli<5tion: the Book of God that came worfe out of an affliftion than f^^^^ *"°'^^'°- when they went in; But I can tell you of many, even of P^"^^* Gods dear people chat came worfe out of profperity than L 1 1 2 when 454 An Expofition of Chap. 13. when they came in \ therefore it's obferyable io 2 Chren. 17.3. it'« fpoken in commendation oi Jebofbapbut^ it»« faid thzt Jehpaphat walked in the firft vidUtoi David David. his Father; Vavidhh Father at firft was in an afflifted eftate, afterwards in a more profperous eftate; be was hunted like a Partridg at firft, but when hecametopro- fperity, his waies were not (o good, therefore the holy Ghort doth put a commendation upon his firft waies ra- ther than upon his after waies. I fear it maybe faid (b offomcj [hat their firft Waies when they were low were a great deal better than (heir after waies. This for the connexion. Text» According to their PaJJureSi fi a>ere they filled. Expof, According to the fatncfs apd riches of the Land when they came intoic they were filled; they ttll upon what- focver fenfual content they could enjoy to the utterrnofr, according to what means they had for to Tatisfie the fl«(h.. According to their Pajlmes. They would improve all the means and opportuni- ties they had for to give content to the flcfti, fo that t hey were filled. Thus you fee men that love to live in the fatitfaftion of the fleftiup to the height of their means, acccording to all means that they have to fatisfie the fleflij this way, or the other way, they will be fure to havefatisfadrionif it beto be had ; therefore youftiall fee men that have eftatcs, they pleafe the flefh to the ut- termoft they can think of ; if they go abroad and fee any thing that may give content to the flcfh, they refolve to havcitifthey cm when they come home. According to all the means that they have fo they will have the fiefhfatisfied. Oh .' how happy were men if they were fo wife for their fouls, if according to the means of grace we fought to fill our fouls.' Oh how doth the Lord lead Ver.6. the Prophepe of Uo sea. 45^ lead 118 in green Pafturesj and yet what empty fouU have we! According to their Fapures, fo tvere they filled. But can we fay, that according to our green Paftures that God leads us inj fo are we filled? Oh! we live in green Paftures, and yet are empty. Here we fee that men regard their bodies, regard the fenfual pleafures of the fle(li abundantly more ihan fpiritual, as if there were a greater good in fenfual delights, than there is in all fpiri- lualcomforcs. Accordingto their Paftures. they irere filled j they were fil- led-^ i\v\ce\Ne)[\&ye filled:, filled. A link will fervc the turn in Spiritual things for ^^ m< n, but they will^//, lind fill up again themfelves in fenfual thing?. IcnoteNihegreedinefs of their fpirits in falling upon thofe Contentments they had to the fle(b. When they came-into a fertile Land they were filled, they were fil- led ; fuch is the nature of men that are carnal, to fall with greedincfs upon contentments to the fieOi, and to think on nothing but filling themfelves, filling, filling, in Ffal. 78.29. you may fee what their difpofiiion was, €ven before they came into ther fat PaftureSj when God but in the wildemefj granted them flsfb, fo they did eat (^[di'nh the texi) and ive'e well filled: fo it is in your book : but it is, They were filled very mttoh, they were filled exceedingly, FaMe, they were filled, that'sthe proprie- ty of the Hebrew phrafc there; Oh I they filled them- felves to the uttermoft they could. And you may fee a difcription of the greedinefs of mens hearts to carnal con- tentment', when they have any opportunity to enjoy them, in Prov. 23. 5* ^Utthoufet thine eyes upon that which is not? you have it thus in your books. Wilt thou fet Prcv.2^j'. thine eyes upon that which is not > (fpeaking of riches) Noted, Now it is according to the Hebrew, Will ye mah^ your eyes iefiy upon that which U w^/M carnal heart when he fees any 45^ ^^ Expoftim of Chap, I9 any way of enjoyment of carnal contentments^ be makes his eyes to fly upon thcmj to fly upon them with eager- nefs, there was a mighty greedinefs. According to thdr Tajiures they werefiSed. They thought of nothing but filling chemfclvesjwhere- as there fhould have been the mixture of other tlioughts, when God brought them into their fat paftures, there fhould have been fuch thoughts as thefe mixed with the enjoyment of the comforts that God gave them. It's true^ that we may enjoy what God gives as, comforts, yea, but wemuftnotonly feek t© fill our felvcx, but we arc to labor to mixthefe kind of thoughts with the good things that we do enj» What * are they but crums that the MafterofiheFamiliecafts to 2« I^ogs ? They are fuch things as make thee never a whic the better, nof the more excellent ; Indeed it's faid, that knowlcdg puffs up the hearr, for that puts an excellency upon the man ." 7he heart of the vpicked is little rForthi let him 3. have never fo much proj^erity. Thofe things that thou pri- deft thy felf iujthey are no other than may be the portion of a Pveprobate, and have been, they are no other than may ftand with Gods eternal hatred of thee, and Gods 4, eternal wrath againft thee : Yea, theyarefuch things as may come from Gods wrath, and like enough they doj and Ver. 6. the Trophefte te. Expof, Proud men forget God , Pfal. 10. 4. the wicked through the pride of his countenance will not feek after I. God, They have forgotten what ««<5/ they had once of of me, They have forgotten what cries rhey fent up to me, what moans they made before me. They have for- gotten how glorioufly I wrought for the helping of then?, ^1 They have forgotten all their Engagements to me. They 5-. hiveforgottcn'.o acknorvUdg me, or fanfti(ie my Name in all the good they do enjoy ; Oh this is a fore and a greac evil, and yet an ordinary evil, aff'oon as we have our iurasfervcd, God is minded no, more, Pfal. 78, 42. TA< y remvmbred not hit hand, nor the day vphen he delivered them fom the Enemy, they remcaibred ir not: Oh! it (liuuld Ver.6. the Prophefe of Uo sea. 495 fliould have been in their memory, co have Sanftified the Nimeof Godin theirgreat deliverance ^ but when they were delivered they remembred it not. CaU upon me in tht time oftroubUy and I mil hearyou^ andyonjl:>aU glorifie me faith God. We call upon God in the time of troublcjand God hears us, and delivers us, but the latter part is tor- gotten; And they do it foon too, in P/i/. io6. 13, They foon forgot hit rvork^, faith the text, fomtimes before the work is quite accomplifli'd, Oh! the Lord deliver us from this great evil, fhall I fay. Deliver us ? I may fay. Not deliver us from this evil only, but out of it, for it is uponus alreadie; Oh! the great things that God hath don for this Land w^'^in this|lix year^^never Gnce J pJIpu a* s a j- j time, or Mofes^t time was there a liory of Gods wonder^ En'^land. ful working for a people, fo as the flory ofthisbft fix ^ yeers will be if it be/>«i//?/«A(y recorded, and yet though the Lord begoingon in hii waicsand hath not yet fi- niQi'd it, we have forgotten, Oh doth it not appear fo? what do men look after ?€veric man his own advantage, and own ends, and feeks to fill themfelves, minding no- thing elfe. And what mighty haughtinefs of ff>irit there is in many men within this fix yeers. Oh how have we forgotten the Lord , and forgotten thofe Inftruments that God hath made ufe of for good unto us 1 God had more honor from us when there was not the hundredth part done for us as now there is, now we (as it were) (hake our ears, and let God do as he will, we hope we can do prettie well to (hift for our felves; Oh ! the Lord deliver this Citieout of this, and from this evil of forgetiing the Lord when we are fill*d : You begin to have more full trading now than formerlie, now the Countrie begins to be open, and they repare to the Ci- tie for all : Oh the Lord deliver this Citie from furfet- ting by their fulnefs, and from this of forgetting the Lord : Oh that we could but fay, that the Lord having teftorcd the trading to the City, having fuch ful trading as 49<^ ^^ ^x^opim cf Chap.13 as now they are like Co have, Oh to fanftifie the Name of A xii J- God more than ever they did ; Oh how do you rernem* A Meditation i y^ • • ^. e r> .a ^ • for Trades- ^^^ ^°^ evcric time you lee Cultomers come into your men in the Shops, everie time you fee the Waggons come out of the City, &c» Countrie into your Streets, how do you blcfs God, and how is God honored among you? Oh that it were fo, it'8 a fore and grievous evil to forget the Lord, afterthe Lord hath granted us fulnefsj it*s a horrible ingratitudfj as if there were nothing to be regarded but our (elves. - 1, Fir ft, It^s againji manj charges that God gives beforehand to forrvarn «f of it. If you reade the 6^^ ofVeuieronomy, ii.Vcrf. and the 8, Chap. 12. Verf you (hall find there how the Lord charges this people j IVhenyou come into the Land} and your houfes are full of good things^ and you eat eft he good of the Landy bevoareyou forget not the Lord 5 beware, and forget not^ beware, and forget not, again and a- gdin this is inculcated, (hewing how prone we are to for- get the Lord in our fulnefs. Oh! thatthofeofyou that providence hath brought this morning, would confider ofthefe Scriptures, now God i$ beginning to come in with more fulnefs than before, Oh beware that you for- get not the Lord God in the midftofyour fulnefs. Oh/ let there be as much, or more prayer in your famliie than there was in former times, that you may have a fan6Vified ufe of the fulnefs that now you enjoy; yea, it's worfe than beaftlie, Ihe Ox k^arvs his Owner ^ and the Aji hit Ma- fierscrib, but Ijrael hath forgotten me. If the Ox be but fed, he knows his Owner : Who is it that feeds you ? is it not the Lord? and will you forget him? Oh! this will lofc the blcfling of all you do enjoy, and your hearts will grow very wicked beyond what you can imagine^ you cannot imagine the evil that your hearts will grow to, ifyou forget God in the enjoy mem of that eflatethat Godfetsyou in. 2, And it is a fin that Cod knowj not hove is pardon : for fo he Vcr.6. the Prophejie of U o s E A. 497 hecxprciTeshimrclf, Jer.S.y. HotP JhaO I pardon thee for thU ? Why is it that God fhould fay fo ? as li he (hould fay. Though I be a God of infinite mercy, yet here'ia fin I know not how to pardon, why faith he, when I had fed them to the full, they committed adultry, and they abufcd that fulnefs. Oh / how (hall I pardon thee ! Andif ever yen have need of God again^ h9tp n>ill confci- -.^ e?icehejlop^d? With what face can you goto God again ^' to feek for help, if God fhould bring you low, Confci- ence will prefcntly fay. You were once emplie and God fiil'd you, and what honor had God from you ? no, your hearts were exalted, and you forgot God. And^tis amojifoolijhibingfiryoH todojoy you depend 4« upon God in the midii of all your fulnel'sas much as be- fore, everie moment you lie at Gods mercie ; though perhaps you are not fenlibic of it, yet certainly it is fo. A foolifti thing it is then to forget the Lord, Tour for- f* gettwgGod will makey OH forget y our filvesy and juiV it may be with God to forget you and to change the waies of his adminiftration towards you ; Oh take heed then o( being exalted, and of forgetting the Lord in your ful- nefs. Truly Brethren, God had rather have hi; people fall into NotCf any fin atinofi than into the fin of pride andforgetjulnefiofhim^ andjpecially that of pride, Therefore you find in Scripture, 7hat God tvill rather fet the Devilupon hU people than to h^ve their hearts exalted-, as Tanl^ left he fhould belif ed up a- bove meafure he had a prick in the flefh, the bnfFeting of Satan, God bad rather fee the Devil buffeting of feis people than to fee the hearts of them robe exalted Tej, he bad rather fuffer them to fall into any other fin. Note* Charge your fouls then againft thi«, as "David in Pf^l. -phl 10? 1 03 . at the beginning, Blefithe Lord, myfottl,and all that 2. Urged! » mtbhi tnt blefihU holy Name ; hUfithe Lord^ myfoHl;and N n n fo'''git 49^ ^» Expojftion of Chap, 1 3, forget not alibis benefits : See what a charge he puts *ipon hi? foul. Oh my foul thou haft received many benefits from the Lord, and there h this deadncfs in thee, if thou beeft bur left to thy felf, thou wile forget the Lord, and this will be a fore evil in thee. Oh my foul, forget not ail hisbenefis. Oh that you would go home and charge your (ouisnot to forget the Lord and all his bene* fics t, let Husband put Wife in mind with this charge, and Wife the Hujband, bu efpeciailyyourfelves in fe- crec, between God and your felvesjto charge your fouls, not to forget hisbentfics. S. The more we remember God in the bltliings we havcj the more fweet will our bleflings be to us. You have a great many mercies, but when you forget Godj youlofe the verie fweetnefs of all your mercies ; Oh I when you can fee a mercic, and fee the God of that mercie,then it*s fweet 5 when lean fee a mercic, and the Fountain from whence it comes, and whither it tends, then the mer- cic is (weet ; Oh ! ihereforc you deal fooliftlie in forget* ting the Lord. /♦ And the more fafe you will be; g. And the more eminent you will be in grace. Oh what a lovely ©bje^ is it to behold a man or woman in the midefl of all outward enjoyments to be Heavcnlie and Spiritual ; I fay, the Graces of fuch. Oh T^ey gli- fler like Diamonds, like moft precious Pearls indeed; and therefore remember the Lord in al the good things thatyoudo en)oy. It follows; Ver. 7. 7hertfure I will be unto them as a Ljmj of a Leepardj by the vpoy will Jtbferve them. T Here's moft dreadful exprelfions that here follows - God is exceedingly provok'd with the exaltation of mens hearts, and their forgetfulnefs of him in time of thtir profpcriiie. ^ Vcr./. fhe Frophejte tf/ H o 8 E A. 49^ Is this the fame God that fpake To of Ephraim hereto- fore? // Ephraim mjr ^jr Son? E^hnim my pleafint Child. HorvfhsUIgivt /i[>ee w^j Ephriim ? nty botveh are turned witbin me ; ever fince I /"pake again(^ him, I do earneftly remember him, and my bowels are croubled within me ; Is this the Lord that now will be a Lyon, a Leopard, a Bear,a tearing Lyon, a wild bealt unto £- phraim f' What, is this the God that heretofore carried them as Eagles do their yong upon their wings,and Dou- rifned them as the Eagle noariiheth her yong ones ? Is this the God that was as a Hen to the Chickin, that wai as a gracious Father unto chem, to whom this people were as the dearly beloved of Gods Soulj and now God a Lyon, a Leopard, a Beafj a wild Bcaft to come and tear them? l! this the merciful God? is this chat God that is love and mcrcic it felf thus to appear ? Ob mj Brethren, Obf. hove dreadful doth fin render God unto hU cnature ! But all this while there's no change in Gods heart, God it the fame in himfclf a: before; the change is in the Creature. The Sun that foftcns the Wax, the fame Sun hardens the Clay : the fame Infinite blciled Being that doth good to his Creature in one condition, the fame BlcfTcd, Infinite,. Glorious Being is dreadful to the Creature in another condi'ion. f^itb tbef^ortpzrdj he mUpei^ bimfelffroivjrd; p^^j^ ^g^ aidopithtbe upright^ upright. Therefore above all doth Godfet himfelfout in a moft terrible manner here a- gn'r ft thofemcn that were in profperity whofe hearts wcr*- exilted and forgot him. M V Brethren, Ibe Lord pities men, yea^^nfulmen irj the , Qjjf, time oftheir adverfity^ hit when they are at the height and for-- get him. Oh the anger of God is againfi them vow above any men. Tie giveyou one Scripture to fhew how God hith regard to men in low conditions; but '"o thofe that are fatted! up in profperity Gods anger is moft againft them. £sieA- 34- 1^ 20. lmllfeel{jbatwbicb war lofij ■^'^'/^^n;/2Ezek.?4. 16. again that wbiib W(tt drivt^- arvay. and mil bind tfpihat ofhich &c^ N n n 2 wa 5 00 An Expojition of Chap. I ^ n>af hrokin^ and will Jirengthen that which ofofjick^'y but I will deftroy the fat andthefirong^ I tvill fted them with judgment, faith he. Thofe that.are loft. He feck them ; thoSthat arebfoken. Pie bind them up 5 thofe that arelick, Pic heal; hni Vie defray the fat ^ andtkefrong, I will feed them An obferva- ^'^^ Judgment. Oh here's an excellent Scripture for the ble Scripture, comturcing of the hearts ofthofethat are in an afflift^d condicion. See how God regards fuch : but God hath Why God ^o^ f"^^ regard to fat one , and ftrong one<, he will feed deals roughly them with judgmenty and deftroy (hem. The care and withthc great proteftion of God IS moreover the loft ones^and the bro- Scgraciouay j^^n ones, and the Tick ones, thin the fat oney^ and rhe wijhthe^w- ftrong ones, they are Co be fed with Judgroeat, P]e be **■ IT'd '^ thefn a? a Lyon ; and the reafon of this is, * '^^ I F'irfT, Becaufe their hearts are very much hardened in their fin, their fin is grown to a height. 2. Secondly, Becaufe there are fo many creatures that they have ufe of more than others that do cry againft them^ Poor people have not fo many creatures to cry a- gainlUhemas the rich have. ?, Further, They can make friends to avoid the ftroke of Jufticc from men ; but the poor people they are more punifticd, therefore God takes them into his hands and deals with them more fevercly. 4, And when Judgment comes upon them it's moreob* fcrved, and therefore God to them will be as a Lyon. ylj a Lyon. You have a paralel Scripture in Pfal. 50. 22. I held my tongue, andye thought I was lik^e unto you ; btit WhyGodwil con fider tbit ye that forget God, lefl tear you in pieces, and beasaLyon then be none to deliver : their hearts were exalted, they JO them that forgot God, therefore will I be to them as a Lyon, forgethim. pjj.^^ ALyon^ is the rooft terrible creature, Amos,^, ^* Jf the Ly on roar, the Biajis tremble. Oh my Brethren, the threats of God (hould be to tisas the roaring of a Lyon, and oar hearts fhould tremble at them. 2, Secondly, None can take away the prey from a Ly- on^ Ver.7' ^^e Prophepe of H o s E a. 501 oniMich. 5. S.as a yong Lyon among the flocks of Shecpa who if he go through, both creadech down^ and tearech in pieccsj and none can deliver 'y none can deliver out of Gods hand. • - Thirdly, -^ Lyo» 18 flrong and crufbes the whol com- 3' pjgesof aman$ boncsacone cruftij Alas man, what is he? Injoi, 4. 19. he is crufBed before the i^/(?/^3 much more before a Lyon then 5 Oh then much more before the Lord God when he comes to be as a Lyon. Fourthly, Ic is obferved of the Lyon, that (he will 4' narrowly mark any one that wounds her, if there wtrc hundreds of men together, and one did but wound ic, or fhjot at ic, or do any thing to ic.fhe will be fure to mark that man. Oh J the Lord mark out thofc that litj againft him, and that wounds his Name, they muft not think to efcape among others. The Lords eye is upon them par- ticularly. And if is obferved of the Lyon , that (he fleeps but lit- f . tle,and with her eyes opeuj fo the Lord : As he that keeps J/r^e/ neither fljmbcreth norflcepeth, fohethacdeftroics his enemies doth not flumber nor fleep. Further, The Lyon will fall upon no creature except ^* it be in hanger, or be provok'd : the Lord though bis wrath beterribleas a Lyon, yec he is not fo ready to fall upon his creature, it muft be from fome fp^-cial end that he hath, or fome provocation chat he hath, bucthtnhe falls terribly indeed. Again, It is obferved of the Lyon, that if you do but 7 fall down on the ground, and fubmir ind yeeld, the Ly- Salii eli pro^ on doth ufe to pafs by,and will not tear and rend wherejirajje Leoni, there is an humble fab > iflion to hioi, whereas other creatures will. Oh thu- God ir a Lyon terrible, but: yet only to thofe that ftand out again Ibhim* And theNaturalift obferveof theLyon, that it can- 8. not endure to be look*d afquint upon by any ; thus it l9 with the Lotd, the Lord loves no fquint-eyed ChriiH- an'... ro2 An Ex^ofition of Chap. 15 anS) I mean none that have by-ends of their own, the Lord loves uprightneTs in our waiet and dealings. 9 And laftly, They fay of the Lyon, that it !» a great e- nemy to A-pzi^ and J^ohes; fo is Gcd to Flattererj, and I. Tyfantj. Thus God is compared a Lyon. 2,. Secondly, To a Leonard. And as a Leopard hy the way 2'^,.?^ ^^_ mill obferve them* >^\rf SJIX' ^^* Seventy resde the words otherwife, By th tvay of aT7\,;j'^v]<-c.*^^'^ff)T''i^ni fay they. And indeed the Hebrew word \fi(ut fardm in that is heretraoflated objerving^ii very necr to that which uw Affjmrum \i Adrian. vulp,ac. So -j^jjg Q^g Leopard is all one with that they call Panther; Why theLo. "*^^5 copareshim- Firft, They fay, it is fo fierce, that prefently it flies in felt to a Leo. the eyes of a man. VU be a Leopard, I'ie fly in the very pard. faces of fuch; Oh ! fuch manifcft much pride in their fa- Fhn.lib.io. ^^^^ ^^^ j,|g ^^ j^^ their very faces, faith God. i£l "'^l^^k. Secondly, The Leopard is a very fwif t creature. Hah. eap.i-* ^'^' fo the Lord will Swiftly come againft wicked and Scalig.fiAicrc. ungodly men, at a Leopard ^ fwiftly, and overtake 2o8- them. Thirdly, A Leopard to watch his prey, is very fub- ^* til to obferve his fit times and opportunities to fall upon the prey j fo you have if in the ttxt, Aj a Leopard xviU J w^itcibtkm; Oh this fet out much of the fearful wrath of God againft wicked men : you haveihedifcription in . J&r. 5. <5. A Leopard ^^ all watch over their Cities. I fay there's much of Gods wra'h in this, it's very terrible, the Lord fets his infinke wifdom on work to watch fie tiHies and opportui;itics for ro let out bis wrath upon ung 'dly men. Vh watch ovir them for evil, thatwehave in another Scripture threatned 5 Oh; thofeare in a fad condition' hat the lord vtratchef over them to do theme- vil : God vvarchet over his people for good 5 Bur fuch ajwher they are fled^ exalt thcmfelve?, and forgec the Lord, God watches over them for tvil j they (bould be deftroyed Vcr.8. the Prophefe cfUo^KA. 503 deftroyed fjon, but faith God, I ha?e a ficter time than now wherein I'legecmy fcif a greater Name, wherein it (hallbc worfefonhem; In due time Jhall thctr feet jUde \ thisis the rcafon why naen live fo long in their profperi- ty, and go on and fatijfis their wills, Bccaufe God is watching over them, and his time is not yet come. Further, It is obfeLVed of the Leopard^ that wheri it comes upon its prey, ic leaps upon it (uddenly : and fo doth the Lord to ungodly men, he comes in a fudden way and leaps upon them ; and therefore you muft not think that you are is wcl becaufe you arc in as fafc a con- dition as you were a year fince,or feven years iuice ; It is aswel with me (faith one) as it harh been with me in all my life-time ^ what then ? you may be never a whit the further off from danger?, for the way of God in bring- ing his wrath, it is fudden many time?. Laflly, Itisobferved ofthe Leopard^ that Cowetmei ic will fleep a very long time togethcr,ic is faid to flccp three i^jiej together ; but after it awakes it is more fierce than before : And fo the Lord, though fometimes he may be patient towards finnersjyet when he coires to awake out of his (IsfpCas hefpeaksof himfelf3F/4/.78.<$5.) he is more terrible. Ver. 8. J mil meet vntb them m a Bear bereaved cf her whelps ^and tp'iH rent the caul of their hearty and there will I devour them like a Lyon : the rpildbeaJipaU tear them, THE Third Creature is the Bear : I will meet with them at a Bear bereaved of her whelps^ e^c. ^Iian,lib.5'. This Creature (you know ) is very fierce and terrible . "P-i4« too; therefore wc reade in the 2^ of Kings, that there ^""•I'S.c.l/S were two (he Bears came out of the wood and tore in pieces forty two Children- Trov.lj. 12. Let a Bear robbed wfher whelps meet a man^ rather than a fool in hvs foDy : She n fierce at all times, but above all if (he be robbed of her whelps 504 An Expofitim of Chap. 1 5 whelps : As it is obferved thatchere's no Creature loyes heryong ones more than the Bear, and yet themoft de- formed of any.j and an emblem it may be of a man that Note, loves his own deformed fancies^ it*« a Note iliat one In- terpreter hath upon it : Oh hovp will the Lord be in an holy ragCi if hii Children be wronged ! iJyeH do any hurt to his own Children, that hath hn Image in them, when the infiinU of Nature if fo in thi^ Creature^the Bear, to he in fttch a rage when flje is robbed of fuch ugly things as her whelpi are. 2 Sam, 17.8. faith Harj^iii to ^i'p/om. Thou knowelUhy father and his men^ that they be mighty men^ and they be cha- fed iri'their fury, as a Beat rebbedof her whelps in the f eld. Thu the Scripture often difcribes exceeding fiercenefs, and rage , to the fiercencfs of a Bear bereaved of her whelps, therefore faith he here, 1 will rend the very caul V of their hearts, and thtre will I devour them like a Lyon. Here ^ he mentions the Lyon the fecond iimc:The word in your Books is the fame^buc in the Original it is fomewhat dif- ferent. It is obferved of the Lyon when he comes open the prey (becaufe it's named here the fecond time} that it rends the body afunder, and loves to fuck the blood and the fat that is about the heart, and as for other parts of the body, except it be in very great hunger,it leaves them for other beafts to prey uponjbut the heartland the blood and the fat that is about the heart that the Lyon loves to fuck : and therefore faith God here, / will rem the caul of their heart .^ and there will 1 devour lil^e a Lyon. Luthers Ob- Luther hath an excellenr Note upon this, faitk he,The feivation on Lord here will do as a Lyon doth, he more immediately the place. will ftrike out their hearts, and punifti them with fpiri- tual Phgues and Judgments, and as for their eftates and bodies he will leave rhem to other beafls and they Ihall plague them and punifli them that way: they had a film upon their hearts (faith htj and InHrud^ions could not get to their hearts 5 but God will tear thic caul, will tea?; The Lyon's property. Vcr.8. the Prophejie ofUosKA* 5^5 tear that film from off their hearts that kept off inftrufti- on$. Oh! let U8 take heed of this film ot our hearts that keeps out the Word of God, take heed of that for ever, for God hath waies totear this film from off thy heart. As I remember Bernard faith cmcerninghis Brother, when he gave him many good inftruftions and admoni- tions, and his brother was a Soldier and did not vnmd Bernard his thcrai he puts his fingers to his fides, and faith he, Oh ! fpeechto his one day a fpeer (hall make way to this heart for inftruai- Brother, ons and admonitions to enter. So I may fay to fuch whofe hearts have a film upon them, that whatfoe^rthe Preacher faith, it cannot get in, God may juftly come and tear the film from off thy heart that keeps out the Inftruftions of God. And Ariof MontanM hath a i4r/««Mo«/4»* Note further upon this, offending the Plague upon their hearts, and to leave their eftates and comforts to the ^ffytians. And the mWBeafifhaU tear thtm. Why> Did he not name wild beads enough before? There was the Lyon, and the le.^pard, and the Bear, and Expof. the Ljon again, and yet he comes over again with tvild Beajis', asifhefhouldfay, if there be any terror, any dreadfulnefsin any wild Beafts whatfoever, there is that in my wrath, ifyouefcape one wild beaff another fhall tear you, and that's the reafon that the Bear is added to The Bear, the Lyon and the Leopard, becaufe the Bear runs up a tree fo much, which the others do not; and now he comes to all wild Beafts, put them all together and my wrath is as fierce as them. And this is one excellent me- ditation from hence , 7bat pat all the dreadfulnefi of all Obf, creatures in the world together , and aU that, it U in the wrath of God. As put all the good things that are in all crea- tures together, all this is in the Love and Mercy of God ; fo pat al things that any way may bring any torments Coo or $o6 An Expojition of Chap. 1 3. Of tortor to usjand the quinceflcnce of all this is in Gods wrathj Ibetvild Beajijjhalltearthem. Lvr4 ■^J""'* thinks ihac this Prophefie was fulfill'd when they were cirricd captive, and in their journey many died, and fo they were call into fields and devoured by wild Bearts: and it's likely ic may be fulfill'd in part fo: as ukially when Soldiers carry an Enemy captive. Why if they be ikk, let them die, and if they die^ r hrow them Intoadirch, there's all they care for them t and fo it was with this people, that the Lord though he knew tliam in the wildecnefs , and his prottftion was over iham, yet now to fcrgst them, and lets them be carried iaco captivity and ci^lt to wild beafts, and fo their caikaf- Cci was torn. . - And fome think that the exprcflion of Gods wrath by preteis upon ^^^^^^ Beafts, h»th reference to the four Monarchies,. the place. which God would make ufeof to be very terrible to h\% Sjint. InDjw. 7. you (hall find the four Monarchies of the world, the Baby loman, t^hc Perfian, the Grecian, and Koman Monarchies fet forth in the fame manner , as here the holy Ghoft fcts out the wrath of God againft Jfrad'y for the truth is, Thofe things that wc have here in Hof^d were to fet forth Gods waies to his people in af- ter-times, not only when they were to be carried cap- TheText pa- ^^^^' 'nJPjw.y. 3. there appeared four great Beafts, the relleld with ^'"^ ^\^^ ^ Lyons by which was fignified the B^bylonip Ban.y»y, Empire, tbefecondlikea Bear, by that the Per j?^«, the third like a Leopard, and that's the Gracian^ for Jlexan-^ der was as a Leopard, exceeding fwifr, all his exploits he did in twelve yeers ; be was but thirty three yeejs old when be died. Vantheta^him And moreover, theyobferva of tke Leopard Cwhich Leofardm^ hath the name frorn a. Fanther) that it fmcls exceeding- Arift. Hlftor. ly^ the very body oHtfmels fwcet above all Beafts, and' ^"i"" 6 ^^^o it doth invite the Be^ftt to it; andfoit wwfai(iof^. '* ^* ' /epc^^rjbody, thatitha4afvBeetfinjcIl with it -• And Ver.9« *^^ Trophejie irt;, the power of whom Anti- chrift was to have, by both whom the Lord would excr- cife his people, and be very terrible to his people, efpe- ciallythofe people of his that were Apoftatizing people, that woul'^ wor{>!:p him according to their own wales, God would be thus terribl'; ro rhcm where ever they li- ved, under any of the former Empires, they fhould have God either as a Lyon^ a Leopard, a Bear, or like this dreadful Creature at the laft unto them. Oh but you wiU fay. Why do you fpeak thus? Grit Objeft, may be people would fpcak rhus to the Prophet, Oh whydo you fpeak of God in this terrible mannei ? Is not our God a gracious God, and ^ merciful God ? why then will you render God thus terrible > Why faith the Prophet, then comes in, ^^^^^* V E R. p. • ' '0)XTAc\ythonhajidejlrojedtbji felfy hut in me if thjf help. OH ! do not find fault with the dreadfulnefs of God, that God appears thus dreadful to you, and do nuc you blame the Minifters of God that th.-y do render Exp^^t God in chi« dreadful manner before you ; though it's true, that God appears in a way ready to deft oy you, but the Lord yet is infinite holy, and blefled, and a God of mercy andgoodnefsin himfelf, Olfrael, thou haO dc Jfroyedfhyfelfi thou maieft thank thy felf for all 'h's : Ooo 2 manj 5o8 An Expcfition of Chap. 13. God to be manyof yoa when you hear the terrors of God fet be- ^eachedas ^q^^ y^^^ perhaps your hearts life agiinft them, and " ^* your fpirits do exceedingly diftaft fuch things as thofe are, and why do Minii^ers make God appear to be fo terrible to people, when as he is fuch a merciful and gra- cious God ? Oh ! rather lay thine hand upon thine own heart and fay, God ipdeed is thu> gracious and merciful, but it's through my wickednefs that niake^ God appear fo terrible j the judgments of God are call'd, jirange things, it's becaufe chat God hath not fuch delight in the execution of wrath, in appearing like a Lyon,a Leopard, and a Bear ; It's that that pleafes the heart of God to ap- pear as a Father to do good to his people, Ob ! bmthou baj} dejiroyed thyfttf. And this is a main point indeed, that finful peop!« Obf, fhould charge themfelves with all the evil that doth be- fall them, they deltroy themfelvcs. Oh ! thU it it thai mil ht the aggravation of mens judgment j anether day, that they art the caufe of aU the evils they fuff'er. You may think to put it off to God and fay. Oh how dreadful isGodsJuftice ! but God knows how to put o£FalI upon your felvesi and thcdeftruftionof finners will appear to be from them- fclves, and God will clecr it up to all the World, before Men and Angels, and will cleer it up unto theirjCoafci* ences : The damn'd in Hell fball not be able to fpeak a> gainflGods Jufticeat all, but they fhtll be forced ta charge themfelves with all the evil chat is upon them : Oh ! ic was through this wretchedjand vire,wicked heart ofmine, Godwasnot wanting to mein any means of good, but I had a rebellious heart, and I have brought all this evil upon my felf, / have dejirojedmyfelf. Ifraelj thou hafl dejlroyedthy felf. Expof. Deftroyed himfclf .' did not God in the words imme- diately before ray^that he wo old meet him at a Ecar that Or Ver. 9 the Frophefte ^/ H o s E A. 509 is bereaved of ber Whelps, and would rend the Caul of their hearts, and would be as a Lyon tochem, and a Leopard? and yet Olfrael, thou haft deftroyed thy felf.^ Though God execute jivere wraths and mak^s ufe of injlm' QbC ments of wrath aga'mji apeople, yet their defirttliion is to be at- tributed to themjelves, C3h //rje/ thou haft deftroyed thy felf, thou Riayeii thank thy MFfor all this. The reading of the words I find to be fomewhac dif- ferent from what you have them in your books, Calvin Ptrdidit te If- and many others read it. It bath dejirojedthee, Jfrael. ^'*^^* ^^^^* And in the old Englifti Tranfiacion, wherein Be^iN [^the Geneva'] Notes are, there it is, One hathdcflroyed ' ihemj fo the word miy be read, foasicmuft bemadeup with fomewhac elfe ; Either 0»e hath deftroyed them, or It hath deftroyed them, or Somewhat hath deftroyed them; as if Gud (bould fay, 'tis not I that have deftroyed them, but as if fomewhat elfe had done it.^ Iremeliitf makes it up thus, 7hy King hath deftroyed thee. perditiitteR^x For fo the words will bear, to read e it to be made up/M^.Trem. wich what the text and the dependance ofother paflages in the Prophet may help us to, hath defirojed m (Co are the words) bath; what hath? why your King hath de- deftroyed you,faith Jremeliuf ? Saith che HebrewSj(moft Vituluituut, oi th&m) joHr Calf hatb defirojedjou, your Idols hav^ de- Rabb. ftroyed you. ^ben Ezrajyoar fainedcomforuh^ith dtikroy' confoUtio firtt- ed you. And VrHJiui he reades it Interogatively, Who tia. Ab.Ezr, hath deftroyed thee ? Tour fulnefi^ of which verf. 6. or Corruvit te.^ yoarown heart and wickednefs hath deftroyed you. The Di^uU Greek thus, TM//«?>^oj*f3 iiT^n\ -ni ^oti%(ni? Who fliall give help to the corruption of //>iie/.'' fo that though the words be read fodivcrfl/, yet that wherein moft agree, it comes to the fame cffefk as you have them in your books, Tour own tPickednefi hath defiroyed jouj your finful^ ungpdlj} Idfflatrotti livings fo^faking God andhU vpaies, and pitting S^O Att Expofttion of Chap. 15 putting' confidence in ajiarmoffejh^ that hathdcRroyed rhec. In Me U Ibine Help. Thofe words are fomcwhat differcfit in the Original from what you have in your Books ; for there arc two 1^ Inn'i, In Afcj In thy help, to 'tis in the Hebrew. And T^TITJ you ftial obferve it, chat in your Books [I/] hath another charafter, which notes that ic is not direftly according to the Original, In Me, in thy help. Egoinailxilio^ Now ( in me) faith Learned Vmfim upon the texfj I I™ a "^'''"'"" '^n^h ^elp, And thy help U in we, therefore there is two ^uum en in me. 1 , -i '^ ^ 1 1 t l. • t • i_ . l t j Diuf. Inn's, In we. In thy heip^ that is, 1 am in chine help, and thine help is in ine ; fo in a way of elegancie he exi>rcfle8 Expof, *^' And it feems to be according to the intention of the holy Ghofl< VVaatfoever help thou haft, I am in it, and thy help it h in me. In me i^ thy help. Pareus. Qtipd And Parem he read ir, Againfl thy help., and fo fup- inme in auxi- plJeg che word, T/;o« hafi rehdled a^ainfi thy help.^ Oh thoO Jm^ww rtk/- haft deftroycd thy help; Why? Becaufe thou haft re- ""' '* belled againft thy help : Ani the words in the Original will bear this, to be read, againfi thy help. But the other more full-accoiding to the general ftream of Inerpretcrs, and according to the words, Ihy help w vpholly inme, and I am wholly in thy help. Thou haft deftroyed thy felf, but thy help is wholly in me. That ftidll fuffice for the reading of the words. Now for the feveral Truths that are to be here held forth to us out of the words. Obf.i^ Firrt this, Menrvo»ld fain put off' f-omthemfelves to God what evil is upon them. Men naturally are loth to charge themfelve with the evil ihat com> upon them, It*8 cheir ill-hap. their ill fortune^ their il Muck, or th^y could not help ir, they did whar chry could, and fo think to put it off all to God j 'tis for want of means, for want of Ver.^. the Frophejie («/Ciaith he) never (land charging it upon Godj thou halt deftroyed thy feif. Secondly) Godk^iows how to turn all the evil upon eur Obf.2 felveSy Codk;nou>s how to, right him ftlf-^ Though we may ih'nk to ItlTcn oar evil by putting it upon GodjGod will turn it all upon our own heads, and make ic ouc to all the world that we were thecaufeof al the evih that were upon us, both temporal evils, and all ihe evil that fli4 come upon thofe that ihall perilh eternaliy, Uwili be O'"'^^'^'^^^'^*^.^ t , I , % c I J -r t. the dav ot one of the great works at the day oi Jadgmcac> 1 <^'^'^'*'^ riniment. i[ out to men and AngelSj that all the mifery that corriCS upon the damned it is from chemfclves, and their Con- fcicnce8 will acknowUdg it, and God wil be ckered be- fore all ; it will be found that the caufe of mans perditi- ^ on it is not the Decree of God, Gods Decree it djmns norre, Qcds Deci'ee Ic is their '•'^i« that damns them, no^; ihe Decree. The L'e damns none, cree ofReprobtitin»it is but the leavingofmen to be dealt withal Whac ic is, ivawayofjujiicc: whereas faith God, here*s a company _ I amrefolved to magnifie my GracenpoA toaHeEerntcy,^££lg^-Q^^ Whatfoever comes between ro hinder ic, lam refolved that thefefhal be thefubjefts forme toexercifemy Grace on to al eternity .that's Ele&ion: But ? here are others that I wil leave to a way and courfe of Juttice, they dial have what they earn, and no othtrwife^ fo that the Decree is nocthecaufeof mens damnation, their On coines in be- tween that and thek damnation, fo that they deliroy themfelves. Secondly, 7/V not the infufion of any evil into them.You 2. will fay. Sin comes in between Decree and Damnaiien ; But how comes fin in? Certainly not by any Infufion from God, but comes in by maQhimfelf^. man himfelf h tli« auihor of !€. Thirdly, 5*5 An Expojitim of Chap. 1 3 }• Thirdly, h U not by any coaBion. You will fay,Though iin is in men for the caufe of it, yet men cannot help it, maR cannot bat fm. Now to chat; Firft, God made man in fuch a condicion, that he might not have (inned, and though there be a necelTity, that man fallen cannoe j^ butfin, yetit excufes notthis neccflicy. He fms of freely ,af if he could do other fpife. Men, though it's true,through their fail ihey cannot do that that is good, they cannot but fin, EyesfuH of Adultry that cannot ceafe from ftn, as the Apoftle faith of Tome, yet they fin as freely as it they had power to keep from fin, I/'j that that pleafes their mUsj it's that that is futable unto them, It's true, that the You will fay, Thank your feivej, who will pity you ? Oh ! this will be the condition of ail that pe- -, nflij Neither Ged, nor Angeh. nor Saints (hail pitic ^^^* them: neither the F^r^er out of whofe loyns they came fhall pitie them, nor the -/f/(7»^er out of whole bodie, for they (hall fee that they have undone themfelires. And beiides. Oh ihe'cxcream vexation that there will be in mens fpirits, when they (hall b 2 convinc'd of thi?, when the Lord ftiall prefent to them all the means they have had, and all the mercies they have enjoyed, fo that their confciences (ball fly in their faces and tel them, Oh you may thank your felves for this, it Wis that wret- ched heartofthincthatthouhaftfotalk'dof, I told you of this before, Oh ! that pride, and that hypocriiiejand that SelffeekifJg, and thatfalfnefs of thine hath brought thee to all this. Oh this will be an eternal vexation, it will be the matter for the worm to gnaw upon in Hell hereafter, Oh .' that we have deftroyed our (elves ! And belidesj God will revenge this upon men : for no roan hath the power over himfelf; thou deHroyeft one of Gods creatures in being a felf^murderer, thou (hair bs punKhed for deftroying thy felf. Becaufe they have noi the difpofe of themfelvei, they are Gods Creature* j j4ad here it it a greater Jin jor a man to mttrder Him felf, than Attftifl. ^^^ Father or Mother. It was a Speech of Aufin that way, It's a greater (in than paracide, to be a (elf-murderer, and the reafon he gives is this. For faith he^ thenetrer any Not^» one ii to one, the greater it the fin of mttrder ing that one'. As it's a greater (in for me to murder a kinfman than a (Granger, It's a greater iin to murder a brother than a kinfman more remote, than yet higher, a greater (in for nie to murder a father then a brother, but then it's a greater fin for me to murder my felf than my father, Why> 5* Vcr.8. the Prophefte of Uo sea, 515 Why > For I am neerer my fclf than my father : and (o the ^n is greater for any one to lay violent hands upon ones felf, than upon another : You think it a horrid thing if the Devil fliould come with a temptation. Go and take a halter and hang up your mother that bore you, or take a knife and cut your fathers throat ; buc when you are tempted to murder your felves it is a grea- ter fin. Self-murder it is a great evil, and yet all people in the world that perilh are felf murderers, when we do but hear of a man that hangs or drowns himfelf) we think it's a very fad thing ; now when you look upon wicked men going on in the waies of fin and deftruftion, look upon them as fo many men running to drown thcmfelvesj and plunge thcmfelves into the bottomlefs gulf, and as fo many men cutting their own ehroat8,and hanging themfelves, for certainly fo they do. Then learn tpe to charge our felves of all the evil that it upon Applic. w, do not put it ofF, neither to God nor the Devil fo i.ToPerfons much, but charge our felves ftil, for certainly we caufe mor« evil to our felves than all the Devils in Hell can do. All the Devils in HeU could not undo m^ if xve did net i^q^q undo our felves ', we are ready to charge it upon wicked men, or temptations of the Devil, and if not fo, then upon God j for foyoudo, when any man or woman thinkstoexcufehis fin thus, God knows I do what I can ; that's as much as if you (hould fay, for my part I am free of any evil that comes upon me, if I pcrifli I am free, I do what lean, and it's becaufe God doth not j^gnsEx- give me grace, thus you put it from your felves to God : cufes. No, learn to charge your felves of evil ; a tender heart will take even that.which ii the Devils to himfeif, and a carnal heart will put off that which is from himfeif to the Devil : Obferve the difference between one that hath a tender fpirit, and another; when any temptation of the Devil comes, that are indeed the Devils lather than his owDj he prefently charges his own hearr, Oh ! what Ppp 2 awrcC' 5^^ An Expofitian oj Chap. 19 a wretched vile heart have I / when as it may not bg ir, buc mccr fuggcftions and temptations of the Devil, and not the Iteam and filth of his heart, bur he doth judg his heart frotn thole temptations, and thinks it is nothing but the uncleannefs and filthinefs of his heart : but you (hall have another man that hath a rooft filthy wicked heart, and therecomes moft abominable (teams vyhich break forth into filthy difeafes, and though it comes al- together from hinfelFj yet faith he, On the temptati- ons of the Dtvil doth leade me ahde, and I cannot teJi howto refift him, it's from temptations, it's frera thy felf, from th it wicked unclean heart of thine, and were there no Dsvils in Hell at all, thou haft the feeds of all fin in thy heart, it's from thy uncieaRnefs. 2, Oh! Let's learn to be afraid of our fclves, and to pray to God to be delivered from our felves, Bmer to be given up to the Vev'il than to ems felf. You know the inceftuous 2 Cor. 5*. perfon was delivered up to Saran, but it was for the de- llruftion of the fiefb, and the fdving of his foul- but when one is given up to himfclf, it is for the damning of his foul : then, that's no way for to dtfiruliiott. If we be dcfiroy ed, ic will be the faddeH (io- rie Ver.8. the Trophejie ^/HoSEA. 517 ric that ever was in the world againft a people, if fo be -ihatatlength we fliouldperilh after God hath done fo much for uj, truly now God hath wrought like a God tc deliver us from our common Enemies, ^Codh^ rjiU to Note, VPor'g^M much for IK like a God to deliver us from our felves : great hath the works of God been in delivering of us fromthcrageofthofeihat we thought intended to de- flroy U-, and furelydid ; Well, new God hath done fuchwork?, if God ftiould fay, VVeilj I have done my work, I have delivered you from thofe you were afraid ofj and now J wiil leave you toyourfelve?. Oh ! we had caufe to fail upon our face?, and fay, O I ord, do not fo, for it had been better that they had deftroyed us : For if Note. thoH flootddefi leave m to our felves :^ our deflru[flon vFould he a mere hitter defru&ion. Do not we fee how fait we run towards deftruaion, being but a little left to our fcIves^ what a perverfe fpirit is there now among our felves ? We fay fometimes of the Prelates, Oh the hand of God isagainft them; how they brought themfelves into a fnare ? Now they may ftand and look upon us, and even laugh almoft at us, and fay, Well, let them alone, as ive fpeak of fome, Give them line enough and r hey wiil quickly hang themfelves, Let thein alone and they will fjU -^ ei4i one u>iih anotl.ei', anddej\roy one another, they will quick- '^ \y ruin themfelves if they be lee alone. Oh we have as muchtxperienceof the vanitic of mens hearts, and the follie, and pride, and hypocrifie, and iioumefs, and fro- wardnef* of mens hearts, as ever there was experience fince the world began. Who could ever have thought this five or fix yecrs ago ? if this could have been prefen- ted as it were in a Map unto u , Oh you Qiall be in ^reat dangers, you fftall have mighty enemies rife and rcadie to fwallow you up, but I will appear and work for you, I will put forth my glorie, the right hand of my power and excellencic (hall appear for you, and when all this ii done, Toiifr-^all andojour [elves, and cut of your omn felves >fo'e §^aU 5ia An Expojitim of Chap. 1 9 A Pre K-ote. Simile h r fl'^^ ^^ ^"^^ ruin 3 even from thofe thai you trujled in i»M«^jand i^''./^'J-^''''» helper, God glories in this, that he is a God forthJs end. De^jT/^. tabe an helper. Oh that we could account it our glo- Luch.inloc ry, to be helpful unto others. Let us alfo look upon God in this his Glory ,and make Uie. 2. hita ' t^o2 An Expjttion of Chap. 15 him the Objefic of our Faith in times of diftrcfa , let us not lie vexing and fretting under our mifcryj but lifi up our eyes to God that is the helper, let no want of meansj nounworthinefsinuscauleour hearts tofink, thofede- fpairing temptations that fiiih to us, There is no help inGodj they arevery finiui at any time, let the condiii- on be never fobad. Queft. You will fay, I am a wretcbid creature^ 1 have undone my felf. JnCw. Well J though thou haft, yet fuch kind of thoughts as tbefe, to fay, There if no help in Go^, thejrare wicked and iinful- God accounts it his glory to help men even when they have deftroyed themfelves. There is a time indeed when there will be no help for finners ; but for the time in this world, we may fay as Shechaniah, in Ezra^ 10. 2 A ufeful "^et now there it hope in Ifrael, concerning this thing. Oh Scripture. make ufe of that Scripture when thou fecft thy lelf fink down even to the very gulf. Oh yet tbereis hope in the God of Ifrael for this very thing. Suppofe my conditi- on be worfe I think than any in the worlti, yet you know,it hath not been known what God hath laid up for them that love him, there is help in God. Queft. Yea, But whether he tvill help orno ? ^ Do but carry it now in this notion, Thit there is help in God, and he accounts it his Gkrj to he an Helper ; he ac- counts it not his Glory to be a Vefroyer Co much, no, that's his ftrangework, but to be an Helper ^ chat's his great Glorie. 2. And again, Even at that titric when men arc moft un- done, then is rhe time for God to help. 7hou hafi dejlroy- edthy (elf-, in me if thine help. Oh .' come and reiurn,yec there may be help for thee^ though thou haft deftroycd thy felf. Thou Ver.9« ^^^ Prophejre of UosE A,. 521 7h9u hajl dejlrojed thy felf, in Me thy help. It may be in a way of aggravation of their (in^ and Expof. ftubbornneff, Why doeft not thou come in tome? have noi; I alwaies been a help to thee in all cimes of Araighcs and diftrcflcs ? You are in great miferie; now I am the fame that ever I wa!s yet there's help enough in me : from whence the Note is this : Thofc that hentofore havefeen help in God^ and yet if mn> Obf. their m'lftry groau ftpon them, and they fink^yet loader andlopptfy they had need examin tbemfelves throughly : Surely they have Ihut the door againft themfelves for help, for God is ne- ver wearie of doing good, his arm is not (hortened, as in Ija. 5 9. But jour iniquities havefeparated between you and your God. I bcfeech you mark but this, there is a greac difference between God and roan in this thin^oi Helping. Men that are veriekind fomctimes and helpful, yet ac other times they will be very furly and harfti towards thofe that they have been very helpful to in former times, andthatnotfromanycaufe without, but meerlie from the temper of their own hearts, and the change thac there is in their own fpirits ; not becaufe thofe that they have been kind to are worfe now than before, no, but becaufe of a froward, furly, harfti humor that is rifen up in themfelves : you (hall fee fucb a difference in men that have been very fweet, loving, and helpful to yoa at Tome times, but come to them at other times, and you (hall find them dogged, and furly, and harfb, and you cannot tell what hath provok'd them ; no, it it nothing but from a furlie diHemper chat is ri(en in their hearts. Oh ! thus it is with men, but it is not fo with God. 7houhaft defiroyedthyfelfi but in Me is thy help-, it is ftill, I have been thy helper ail thy daieSj and lUll am the fame God ready to do good unto thee, and to help thee. And then the lafl thing thac I would note is this : Ibt Obi; Q^q q moTi 522 • An Exf option of Chap. 13. mart God hath betn helpful to any, tbl greater aggravation will it be to their d^Oru^ion^ if they be defrayed at laji. Thois haO dertroycd thy felf, but in me is thy help, I have been a help alwaies, I am ready ro help and to do good, and yet thou art undone ; Oh to be dcftroyed when God is at hand tohelpjtopcrifti when thereisa F'ountain j«(t before Us, ai Hagar -^ this will be fad indeed. Oh to perifhinthemidltofmcansj and in the mid ti of mercies. Oh what an aggravation will ic be to mens fins/ ano- ther day when they are paft the time of mcrcie to help, but then to think. Oh I but how gracious was God to me while I liv'd, at fuch and fttch a time ! Appliedto And fo concerning our fclves again, from this, Inme England. ^ '^^"^ ^^^P' ^^ will be the aggravation of our mifery, if we fhould yet perifh. Oh my Brethren, Coniider of it, Whir, (hall all the great ftories, and norable famous Itories thatwe have told of Gods mighty working in helping us, (hall they be ofno other ufe but to aggravate our miferies at laft ? It would be a fad thjng. But to proceed. Ve R. 10. I vptU be thy King : Where is an^ other thai may fave thee in all thy Cities ? and thy Judge! of whom thoH faidfi^ Give me a King and Prince f. 1, Reading, "fj J R S T, To fpeak a little to the v things fhall not go as you will, but they (ball go as I will have them ; you would caft off my Authoritiej but I wil maintain it, I wilbeyourKjng* Ihiiif a fad condition to a people tvhen God rules over them Obf, injfight of their heart. And yec God doth do fo, many times God rules over people in fpight of their hearts, whether they will or no ; while they are plotting and ilriving for thcmfelves this way, and that way, God is bringing about his own ends in their ruin, 7/^e Lor i,i.e, they>j and the Cbaid^Paraphrafe, ff here is your Ktngthat ubi eft F^x tfit jjyg^i^ favcyott in ally our Cities ? The Chalda Faraphrafe, ^'\ the Septuagint. and very many Interpreters reades it fo, z^f TuJ''* it's fo tranOatcd in the old Tranflation, and according ubiRextum to the Original, / mil be, (there may be a i\op-) your numlChzld, King-, Where it he that jhouldfaveyou inyour CttKsf Yea, ubitfi I^ex and many Learned men in fpeaking of this text m theic turn «f Vu\7,, Comments upon it, fay they, it's but a tranfpofition of (SoHinom. ^j^^ j^jj^j.^ ^j^ich i$ ordinarily in the Hebrew tongue, «a?,^Lt7!i and though the word that is (Irvine) k is as much as ^^y2j^P^j^f«,i^ere>pon a tranfpofition of the letter, but thoiTgh iieb. js^-^Qist we do not make the tranfpofition of the letter inihcfirft words (I voiU be) but take them as they are there. Bot if you make a ftop there, 1 rviB be, your King -, where is he that fhall faveyou in your Cities ? The fenfe comes to one. As if he (hould fay, 1 am the fame God that ever I wt?, - Expof. bat where is your King that (hould fave you in your Ci- tied > Oh the words read fo, may pierce the hearts of foroe, if ever they have had any acquaintance with God, and known what communion with God hath meant here- Ver.io. thePropheJieof Hose A. 5^5 heretofore, to hear bat thefe words, for God to Uyjami I am the fame God that ever you knew me to be, that e- ver you found me to be, but where is your King that (hould favc you ? and if you reade it as here, I mil be^ and there make the flop, fo Tareut : I rvill be (faiih he) pgreus inlcf and fo refers it, then! wi/Z^e (what he had faid before) as a Ljorij a Leopard, and tu a Bear bereaved of her Whelps j and then, Where it jour King that pouldfave you ? This is Gods Name, in .Eajoi. 3. 14. I amthat Iam,OTt I will be what I rvill be ; fo faith God here, 1 am Lord, I will be; but then where is your King? where is your King that (hould fave you in your Citie, and your Jud- pef, of whom you fa id. Give us a King and Princes ? My Bfcthren, 1 am no Prophet, and have not the fpiric of a Prophet that could prophefie of things before, or could order Scripture when it fliould be preached of, and when not, I am you fee in an ordinary courfeand way, and mecring wich this Scripturejam bound(aGcording to my ability) to demonftrate unto you wherein the force of ic lies. I hope your confciences fhalbe witnefs that there dial not be the leaft draining of it, but to give you the ftorie ofthe thing, and the temper of the people at this time ; it appears plainly that there was three things that ^^^7 fences of"hf much refted upon : fay they. Let the Prophet fay what j^enXribei) he will, we have the King tor as, and the Gitie for us.and i King. the^oblesforas, put King, andCitie, and Nobles to- 2 Cicy. pether,and who can prevail > faith God, Where's your 3 ^^cblcs. King that ftiould fave you in your Cities ? and your Judges, of whom ye fa!d,Give us a King and Princes,and Nobles. There's thefe three put together. If our King come to the Cities he will have a partie there, and there will be ftrength in the Citie, and wt know the Cities are able to command all the Country, and Kingdom, there's the Jl 5^^ An Export Jon of Chap. 1 3 Land, and the Princes, we arc furc In a fafe conditioiij and yec in the midit of this he asks thcm^ by way of de- riiionand infulcation. For Co it is, IP'here if your King that jhould fave you in jour Citks ? The Notes from the words are thefe : Obf, I . Fir ftj Ihofi things that carnal hearts re^ upon tPtU vanijh ; Where are they, ^ith God, what's become of ihem > you would cncourageone another and fay. Come, we ihal! havea day yet, for we have this ftrengch, and the King and Nobles for iis : Where are they ? thofe things that carnal hearts reft upon will vaaifh and come to no- thing. Cbf.2 , Yea, Secondly, God loves to infult over men in tbiir car- nal confidences 5 For foj he doth not fay here. Your King (hall not fave you, nor your Cities ftial not fave you^nor your Princes, and Nobles (hall not fave you; butjwhere are they ? iw a kind of Irony ; God loves to infult over the carnal confidences of men. And we find in Scripture many fuch kindof Infulcingsovermen : inZ>e«^ 32. 37. Inhere are jour Gods thatjhouid deliver you ? And in T/'. i p. 1 2. Where arethyWile'tnen? What, we have got StateComen^ men known in State Affairs, we have them with us. Bat where arc they, faith God ? Thus the Lord infults over men that put their confidence in the Befh, and efpecially when they have been confident in their own waies, for* faking Godjand fo bringing themfelves to mifery ; when they have brought themlelves to mifery by forfaking the waies of God, now God infults , now where are thefe things that you put fuch confidence in? And truly, even the Saints, fo be it they doit in an holy humble way, they may have fome kind of in- fulcing over ungodly men, only becaufe they have fo much flefh in them, there's danger, therefore they had need keep their hearts very low : But iftheydoitin the ftrength of God ; we have it in Scripture, Ihat the Virgin^ Daughter of Zionpall laugh at thentj and laugh them to [corn. Only VenlQ theP rophefie ofUoSEA. 527 Only.keep your hearts (I fay; low, and you may come ^ to fee the Glory of God 5 even infulc in thh.lhat God hath heardyoH-r Prayer, and harh been with his People, and thaB the Lnemy hath had Co much power and ftrength in the tiuh, and yet how the Lord hath difappoinced them. And then further, 7his is the great confufwi to carnal 0\>L 3. hearts v^henihey jhallbe asJ^d, f^ere^s their Confidence, ar^d *t''M'r,^-\^'',^^^'y{^^^l^^ found fpeechlefs? vvhen this OiaJl be ask'd them, Where's your bravery,and pride and Itouinefs of your hearts > and they (hal be able to fav notbmg ; On ! this wil be a great confafun and fiiarn^ upon them. Certainly ere long it will be Co to all carnal heart8;that make their boaft in the pomp and glory oft^e world, there diall be a confoundina. B'^^y^Uhe ^r/;er./ Asked them, \V here', all your Bravery, and Pride, and Rage? I fay, this confounding pF/,erei will b. asked ro every wicked and ungodly man :' Wha~c will they be able to fay then? In Jud^. g, 28. wereadeof one Gaal the fon of EW-, who faid, fVbo ^ Abimelech > bac in verf. 38 when Ablmehch came with iirengch againft him, Z.^./ f^d to him, Where U nor. thy moutl r.h^er.u!y thmfatdeji, Whs^ z/ Abimelech, that r,e fiould ferve hln ? VVhen men are in their pride & bravery, then they fcorn Tn .^r^ u "'^njthey little regard any thing that is faid o them s but when God brings them down low, then whereas that mouch of thine that did fo boaft and Vpealc fo proudly, as heretofore it did ? ^ My brethren, let us learn from hence therforeTo feek Ufe. afcer, and reft upon thofe things which we may be able alwaies to g?ve an accompt of where they are , if it Whir, i! t r'. >^\^'^""^ '^'' *°"'^ biask'd'them, God of Heaven that we have trufted in, it's the God that IS 'n the higheft Heavens, and in the hearts of the Saints we can tell where our God is: It is juft wkh Godthac wicked mcnihouldbeinfultedover, becaufc they inf.ilc over 5^8 An Expofitim of Chap. 15 over the Saints ; foifGod dobucfe«m toabfent himfclf from his Peoplcj they will piefently infult over them, yeajwhere's yoarGod? where's your Prayers and Fa- flings ^ Have not feme of you heard fuch language ma- ny times in this Kingdom > There's no fuch time but the Saint^ of God can give an Anfwer to this [JVhere'] they can tell where their Faftings and Prayers are: but the wicked are not able to tell what is become of their Con- fidences and boaftings. Ufe. 2 Therlbrej O you Siint« of God, never be afraid of evil incnj for ere long it will be demanded of them, where their Pomp, and Glory, and Pride is ? but they cannot anfwcr. And it follows ; Ihy Judges of whom thoufaidjiy Give me a King and Princes. Indices aUquM ^1 Judges (though fometimes Kings are meant, as A- doiieges defig. mos, 2. 3. ItviUcHiofftbe Judg out of the midji of thee, he mnt, utA- fpeaHs (faith Z)r«/?w) of the Kingof i^f/j/» ;) we are ro mos, 2. J. underlijnd here their ^ nothing would faiittie chcm but a King on- lie. '''• '4*'* '^ ''♦^' Firft, Confider their extream earneftnefs about if, if you reade i Sam. 8, you will find that they were almoft mad upon it, a King they muft have, and would have. Oh I it was very grievous to «S'ijwKe/'srpirit5he told them their great fin, and the Lord faid. They have t(]sd[ed me, and not thee. Samnel told them what God faid, and God bad -S'^mwe/ go and tell them what a King they fhould have, that he would opprefs them exireamly, they (hall have Arbitrary Government come in to the full, hewill rake away your fervants and children, and do with them what he oleafes, you will be brought to be fiavestohim, any Parafi^e at Court may eafily get your eftates, you (hall be accounted an offender for a word, and Fin'd what they pleafe, you ftiall be in rnoft mifcra- ble bondage if you have him. But now you (hall find afterwards, aher Samttel had rold them all this; Nay fay they, butler us have a King for all thi?, they an- fwered him nothing : If any one fhould come and rea- fon. Why do you defire a King fo much? what (hill Vougetbyit? do not you think that he will have your Eftaccs and all you have at his difpefe^ and your Liber> ties ? Vcr.io. the Prophefie (?/ H o s E A. 531 ties? no man now could deniethis, they did not deaie the leaft word that Samuel iaidj but they will hold iheir ConcluGon , Nay, but we muii: have a King lay they* What'* thematiervhat (hould make them thus? Firft, Somewhat even for novelty fak^e -^ they bad other i kiad of Government before, but now they would hava foaiewhat more, Merjsjpirits are very much given to change^ Not^ though they can give no account in the world for the thing. But Secondly, There mi^ot be feme dijlrujl in tbem, in 2, their former Judges, becaufe they were men of meaner rank (as I told you) they might think thar they (hould not be able to help them. Oh fay they. Let us have a King that (hall go before us incur Wars. Thoughthey had never fo much experience of the Judges, yet they thought there would be more good if they bad great ones, and they were afraid thatihefe men of a lower, nie:iner rank would fail them at laft. And then a Third reafon is, 7bat they iptght he Uk^ o- 3' therNationfy becaufc they loved pomp. What fay they, Shall we fee our neighbor Nations to be governed by thofe that have great pomp and glory, and Hiall we be governed by men that were but Tr,j<^a-»|e»awhile ago? No, they would be like other Nations.v arj-j "*' Fourthly, It is like they had^me opprejflons upon them ^* even fom the former fudges \ though raolj. of. them were good, yet ceFCai^ly there C:anHOt be aG<^ernmentofMe^- hutthere wil be fome caute atpne time or other for fome to complain: J ah^. the ke ft Government thai can be in the ^ • VMrldy yetfieing.it is 'a Governmtnt Qfmtn^ by men, there ipill hf fame csufe or, •ather %o complain at fame time or other. Np w t)ii»i« the peevtfb[if9r«.of dap^ns heii^c^, that if tbere be bus> ajiy condition wherein t^ey fuffer^ they do nothing but complain of their fufFering, and therefore would fain bave a new way -, and never think of the inconvenien- ces and fufferings that would come in by that new way ; Rrr 2 Ohl 53 2 An Expojition of Chap, l 9 Oh! they would be rid of thefe char now they v^rerc un- der, and would have a King, chefe men angred cheni^ thefe men laid (orae caxesupon them ihat chey were* not p!eil'd withal, now fo be it they might be rid of them, ihey car'd not what they bring upon themfelves, and therefore they would have a King, not minding what fufFerings they flioiild bring upon themfelvcs in a- nother kind. J, And then Fifthly, A King they would have out of 3 fiirit of apportion agjinjl that way that God had fet'^ God WiS in a way of governing of them, and their hearts wa» againft that way of God, a meer fpirit of oppofition, though they would give no reafon why they might not be as well that way as another : buc it was Gods way, Kote, ^nd there is an oppojition in the heart of man to any thing that hath Godinit'^ the more any thing hath of God in it, and the more God rules in a way;> the more oppoficc are the hearts of evil men. 6, And then a Sixth Pieafon it thisj Ihey had fame hopes ihat they (Jjould have fome more liberty for their lufij. Now having fuch I way of Government as they had there was more infpeftion over thero, and they could not fo eafily corrupt them, but now in the Government of one mar> over them, if they can but make a friend to him they may do what they lift, they might brave it over all their other neighbors, if they would be but willing to be 2 Oave to him, they might mak« all their neighbors (lave» to them, they had a great deal more hopes of libertie for^ their lofts it*« like this way than the other. 7* And then laftlie, Many of them had hopes t^get prefer* tnent this rfioy : let us have a King and Princesj and we (hall get preferments in the Goorr, and Places this way, and thereifore this is thebeft way, we will not be fatisfied with any other way but this, we live in st mean [ow con- dition without this, but we fliali get pxefermencs this wayj therefore give us a King. But Vcr.iO. the Prophejre /}j could fpeak freeiy to them, and fay in the Name of God, Where i« your King, and thofe men that you were fo earneft for ? what good haveyoa got? For it is obfcrvable though they were never fo eager upon having a King, yet if you reade the ftory in *?dw«e/, when God did but thunder from Heaven, Oh ! then ivehavejlfined; and when they were under oppreffion, then Hofea could fpeak freelie and plainlie to them. Inhere isyonr King ? and where arc ibcfe men ? Men rvill not httr /« long at they dn n'it ftifer ; If men be Obt once fet upon away, and have their ElUtes about them, and countenance from grett ones, fpeak what you will againft their way, they will not hear you ; but leer hefc men fmart for. heir way, and find by experience the e- vil of it, then you may fpeak to them and fay, Do you think now that it was wifelie done, that that you were fo eager upon? do you think you dwit well for your felves? Oh then they will be rcadie to fay, I confefs I did not think fo feriouflic of thofe things before, I lookt onlieupon that,that appeared for the prefenr, and now after«wit is bought, although it be dear, Ifeecaufe now to repent of what I have done. My Brethren, Surelie Kings and Nobles are greae bleffing? of God when they are good : you lee I have not ftrain'd In theleaft thing,but held forth to you what the fcopcoftheplaceis; Let none go away and fay, that I envcighed againft Ki«^/, or Nj^fe/, certainlie in them- felves they are great bleffings of God, and we rouft ac- knowledg ic fitting to have a diderence between man and man. It's 554 An Expojttion of Chap. 13 A flanderno- ^*'"' ^fi^^^^^ thatk upon a fort of people j^s if they wouldhave ed by the '*^ tbiags to lie Level, and one to have as much honor as the 0- Auchoi*^ tbsr-^ God forbid rx>ejl>ould have juch a thought : Let us give honor fothoie whom God would have honored, and never envy nor grutch at their honor, if God plcafes co fend thole that arc good, I fay, they may be great In- ftruments of great blciTings of God to U8. But now mark the verie next words that follow in the Eleventh Verfe, They would have a King. V ER. II. I gave them a King in mine anger ^ ani tookj^im away in my wrath, THEY were rcadie to fay, ''Why do; you thug "blame U8 for our eager defirc? Did not God ap- *^prove of it ? God himfclf was content we fliould have "one, God himfelf chofeour firft King, Saul, and he ^'appointed Samuel to anoint him. And if you under- "ftand it of the other King Jeroboam, for io Interpreters '/gOj they might fay, and Jerc/'o^walfo 5 Did not God *'foretei by the Prophet, that 7«'<'^*'^"* fliould have ten *;'Tribes? and didjiot thcMan of Godtell u« that this *^'was from the Lord ? and therefore why (hould you fo ''^much upbraid us about our Kings ? it is the mind afijd "will of God that we (hould have them^ . .^,, - .-rVlno The anfwcr of the Prophet is • It's truCjGod did give you a King, and God did appoint Samuel to anoint him,^^ and God did foretel that Jeroboam (hould be King over the ten Tribes : Yea, but it was in his anger, he gave yog} one indeed, but it was in his anger, you were (o fet up- on it, that you would have one, if yon will, take hinrr faithGod), and take him with all tbit (haU follow af^ ter, fothatitwas(a8 onefpeaks) rather from an angrj<, Ahnatoy potius God than from a God that was intxeated by them in a; quamabexora- ^g^yQf Prayer, ^^''' . There Ver.i o. the Prophefe « was given in anger, thofe primari- Iv, as a punifhrnent of their fin : SauL was given a? a pa- nifti oient of their iia in rcjefting Samuel^ and in their dif- obedienceto Samuel, and the way of Government that ihey had then. And Jeroboam was given as a punifhrnent ot their iin of Idolatry, that was comrnicced ~m Solomon* % lime, [as alio of their Rebellion and Apottacie] And yet it's faid, that God did k. The Firrt Note may be this : T^hat God mzy have a hand ^ ^ j^Jj^ ^ in things wherein menjhi exceedingly. They iin'd in geting a dijcmui Dmm King} they Iin'd exceedingly in letting up 'Jercbfam^ and Jic exercerejua yet God hath (uch a hand in it, as he faith he, gavechem ju:!icia,mquic' thefethingf. I remember M^ Cza/^/ia hath an eKcellent ^f't^^^^li^Jh Note apon this very Scriptiire. And I rather name if.be- ^i^'^^J!'^ cau'fethe Adverlanea would cait thatalperhonon him, ^udemr hoc to- That he held that God was the author of iin. Saith he, twn dtdgere "^ From tb if place we learn. That God doth fo exercife hii judg- jii.iprovidentia, m^nts^ that vphatfoever evil there if, it is to be afcrihed to men - dtfcanius admi- n>lat(0ever good, to bimfelf : God feems to direli this work ^''■''fi^f'^>f.'"' wholly to his otvn Providence : p'ommnce lei us learn joberly to imtemur admire thefecret Judgments of God ; neither let us imitate thoje jmpurosiftos impure dogs -^ Impure dogs, what are they that do therefore grin canes quiobga. and barkjMt God, becaufe they cannot nnderfland how God doth niiint^qui.^ mn uT& wicked mm : Becaufe they under (land not this, they con^ P'JJ""' ^'g^y- ■ , , ^ I ' r r r- r u i t_ tl ■ cert' aiiomodo elude that God is the cauje of jm. tie cals them the impure d^us utatur C" dogs, becaufe they underftand not how God doth work tiamimwobis in making ufe of wicked mcnjthac God is the author and hanimbuiyfiia caufeoffin. His fpiric was was much againftthis, and hocnonpem. therefore it was an extream fiander upofi him, as if he ?""''' ^"^^*'" fhould hold fach an opinion. That's the firft. God may y2n\j]e'I^ufa have an hand in things wherein tnen Iin extreamly, and ^o^caii. Caiy, ^ethe remain holy. Secondly, m loc. 556 An Expopjoa of Chap. 1 5 Cbf. 2. Secondly! Ihings that are verj evilj yet maj have pre fent fucceji, Ic was a very evil thing for them to deiire a King at this time, and likev/ife for the People to rend from the houfe oiVavidi yet both of them had iucccfs according to their own defire. Succefs no Let la learn for ever not to Jt^^g^ of the goodntjhf a thing by note Ota thefiiccejiofit. Say forae. Pie warrant you we U'ill have gooacaufe. ^j^jj . ^^^^ jf ^\^^y get what they dcfire, they think God approves of it : They may defire a thing, andbefet up- on ic, and though much be faid to the contrary, yet they may drive on their deligns, and profper in it : But this is no argument that God owns ic as good^ never judge of things by fucccfs. Obf.j. And then the Third point, and that wil require fome time indeed to fpeakto, and that is, That Go dj gifts are not aln^aiei in lovt. I gave them a King faith he, but in mine anger. Gods gifts are not alwaies in love ; nOjthcy are in anger many times : Reade but the 1 1 . of Number j, i8. 20. you (hill find there of God giving people their dciires. He lets them have them, but how ? Sjy thou unt9 the People^ Sandifizyour felves againfi to morrow^ andjefhal eat j^e^iJ, for ye have tvept in the ears of the Lord^ f'V^"Si ^^ ^^ f.->all give us jlejh to eat ? Therefore the Lord vpiU give you fief j. You have wept and cried, faying, Who {hal give us tleih 'i The Lord wil give you flcfhj And, yefhaU not eat one day^ nor tU'O duies. nor five daies. neither ten daii:s.j7or tn'enty daiesy but a ivhol month fjalyou eat it^ til it comes out at your nojirils-^ you (hall have enough of it, even till it be loathfom to you : Why? Becaujeyou have dejpifed the Lord, n?hichisa' tncngyoH : The Lord gave them their defire.«,becaufe they had defpifcd him. So you are ready to blefs your felves in this : I have what I would have, and think that therefore God regards you, that God gives you what Dando hafa- y^y uculd defire, becaufe you have finned againft him ; tury non dando ^j^\^^j.^j^^ jt he were not angry with you, he would not Aueuft^ givt It. baith Augupn^ Ooa many iimes m giving ts Angry, in Vcr.i I . the Prophejie ofUosEA, $37 in denying is Mercijttl. Ic !i becaufe he is angry that he gives you fuch things as you would have. There's the fame in ^jal. 78. 29, $0. and fo on. There it appears how God gave them fleftj according to their defires, but rvhiU the meat Kvas in their mouth J j the vcrath oj God came upon them. It is a moft excellent point) if we had time a little to o- pen it, Oh it might quiet our d e fires ; for that I had thought tohavefpoken to, how we might know when 3 Thing is given in Gods Anger^ or in his Love-^ the feve* ral waics of Gods giving; you may come to know whether a thing be given in Love or in Anger, by fee- ing the waies of things, and comparing one thing with another, you may come to know much of God in it. But only now let me leave this with you about »^3 jake heed of laki heed ^/ immoderate defires for any worldly thing: To immoderate fay, I muft, and I will, and I will have it; when ever delires. you find your hearts ftronglyrihng to a thing that you muft needs have, then be afraid, be afraid of having it, as much as you were of having any thing in your lives ; no man or woman can have any comfort in anie thing as coming from Gods Love until they can firft quiet their hearts, and be willing to be at Gods difpoi'e, to be wil- ling to be without it, that's one main fign of giving in Gods Anger, or in Love : When as a man or woman finds an eager dcfire after a thing, Ohitisvcrir futable to fuch and fuch a purpofe ; yea, but now if I ca'i go a- loneand confider that God iswifer than J, andknotvs what's beft forme; if I can labor to work my heart to this. Lord, if it be good for me, then J defire it ; but if thou feelt it wouldnot be good, then Lord, here I am, do with me what feems good in thine eyes, as Pjz^zV did : Surely nature could not but work rtrongly^yet f^iith Da- W, IftbeLordhathanypJeafureinme^ he rvitl briugme n 2 Sam, if." gain to thii City &c but if heftiall fay, 1 haveno pleafurs2y,26*« in thee, lo,here I am,let him do what feemech him good in his eyes. Yea, this was a thing indeed, and no que- Sfr itioa 53^ An Expojttioft of Chap. 13 ftion thii temper of Davids heart in hi« affliftion was the thing that did fo much help him in enlargcmcni to praifc God, when he returned to the Ark and Citie again : Had P^z'/^kept a ftir, and frecting, and vexing, and whar, mult I go from the Citie of Jemfakm ! and how doth God deal with me! and I am refolved though it coft me ray life I will return to JerufaUm and take polTeffion of the Citie, whatfoever comes of it; perhaps David might have gotten thithef, but there would not have been fo much love of t^od in ir, as when he could give up himfclf to Gods difpofe. And fo if this people could Note have faid thuij It's true Lord, thou art oar Kng, but we are defpifed bec^ufe we arc governed by men of fuch mean qualitie, and the truth i%, God had promifed them a King i\(o, and therefore it was not fuch an evil thing to deiire a King, but fo eagerly, they would have him now, if they had been but quiet, and faid, Lord, thou cellefi us in thy Word of a King that we (hall have,Lordj fulfil this thy Word, and for the prefent we are content CO fubmit to theC] as longasthou thinkeft fit; now it may be God would have given them a King, or prefently after, and fo they might have had a holy and gracious Kingj but they mufl have him now^.and fo they had him with the anger of God. You know the ftorie of Ra' chili Ob I give me children or elje Idle, So fhe hid a child and (he died ; though it was not in Gods anger as an £- ncmie^ yet it was a Fatherly anger. Oh / think but of this, you women that are fo deiirous of children, or any outward blefllng) yoa that are defirous of altering your condition. How manie in altering their Eftate, as in Marriage^ they muft needs alter ir, and to thi« partiejand fuch a one they mufi needs have, although they beg their bread all their dales, and although Parents againflit, and though they cannot fee evidences of grace. Now faith God, you (hall have it, you (hall joyn together, I9 aad you (hall work yoar own laKerie bj this eagcrncft of Ver.i I . the Prophefie (?f H o 5 E A. 539 of your rpiric. Oh Brethren) lee m learn to be moderate In our deiiies , and commie our deiiies and heart to God. J gave them a King in mine anger ^ and toohjjtm awsy Tcxt» in my wrath. The laft Exercifej there was only thefe Tf^o or Three Obfervations named. Firftj Ibat God may have a handin things wherein men do i» fin exceedingly. Secondly, things that are very evil may have fitcceji accor* 2, dingto the hearts of men for a time. The Third thing was thisj That Gods Gifts are mt aU 3. waies in Love. Now becaufe it is a great Pointy there are Two things that Khali dciire to do. Firftj To fhew to you. How a man may know that what God doth give him, it is in anger and net in love. And then Secondly, Some Corkalaries to he drawn from it ; but very briefly in both. For the Firft then. How we may come to kpow a thing to be given by God in anger rather than in love. It is a verie It is hard to hard thing to convince men, if they have their defires convince mm f atlsfied that it is rather from anger than love ; Men are J^'^^" J^^Ji fo well picafed with thefatisfying of their defires that JlJ^^^JJI^J'if -5 they can verie hardlie be convinc'd but that God iatends not in love. good to them in it, and therefore you (hall find in i Sam. 12. 17. thafi God was fain to do a great and won- derful work of his to convince this people that, that which he gave rhem there (^Saul) it was in anger rather than in love. Is it not Wheat Harveji to day ? I will caUun- to the Lord, and he fly all fend thunder ^ and rain^ that you may perceive and fee that your wickednefiis great which ye have done in thefgbi of the I ordain aikingyoii a King. Samuel had be- fore lU Chap. 8. cold them ot>.hdtiiD in asking a Kng, Sff 2 but 54^ An Expjition of Chiip. 13^ but they would not be convinced^ flill they muft have a King. Now fdiih Samuel^ It is Wheat Harveft j and whereas the people of the Jews were ntver wont to have rain in Harvcft time, it was a ftrange and wonderful thing for them to have rain then : fcut though it be Har- veft time, yet it (hall rain and thunder, and all to the end that you may be convinced of yourgreat witkednefs in asking you a King. Ibeykadnot only hadtbdr dtfrres Note. granted. before this time, but at they thought had fome confir- mation of their dejrrej 5 for Saul had profpered after be had been a King : buc yet for all that ffiith hej I will give you an evident deradnftration that it is not in love that you have him, but it was your great wickednefs in feeking you a King, ^nd Samuel called upon the Lord (faith the text^ and the Lgrd fent thunder and rain that ttay. And then in. verf. ip. -^U the people f aid to Samuel, Pr^ 4.rt not fatiified from love* Love fatisfies no defires that are not Ver. 1 1. the Trophefte iiresjtheir deiires muft be fatisfied j And here's the Gravet of the defirers faith God. Oh remember, you that luft af- ter evil things, remember when your deiires are immode- 2^jg^ race and violent, it's juft with God to fet a brand by fom remarkable handof hisagainftyou, and fay, Here^j the markjffthefe defires that tvere fo immoderatt^ and fo violent* That's the Second Note. Thirdly, JVbmGod grants unto men their defires ^ but it it be/ere the due time '■ They have what they would have. Oh ! but they have it not in Gods time. Children they long and defire after green Fruit, but if they could Simile ^^^ ^"^ ^ ^^^ weeks or months, one Apple then would * be worth an hundred when they are green; but they can- not tlay,they muft have the Fruit when it is "green ; They have it, but it breeds Worms in their bellies and doth them no good. So when we have our defires fatisfied be- fore the due time, it's not in love then. Certainly a Mo- ther intends little good to her Child, though her Child ftiould cry foi green Apples from off the tree, to fill the btUr ofher Child with thofe green Apples, No, it's not thf die tiote; Gtd had promifed that Ifrael Qiuuld have a Kifig ht due time^ that there (hould come K i g$ from the loin? o* Abrafjjm : And in Veut. 17. 14. T:icie't a pro- pbtfi'ofa Kire, that they (hould have; yca,bi*trhey woiildnot i'uv Gcduime, and therefore i wa^ rot out of'rjv: in Fp/ 106.13. iti* (aiders: e, Thtrhufe tb^t did i;> iuLt, God gave them their kuCti, In Lh wath, Ibey Ver.i I. the Frophejie of Uo SEA, 54^ thej didnot vpaitjcrhU Counftl. That's thac which is no- Note, ted there. Ch ! we ftiould be willing to wait for Gods Counfel. We would have the thing preftndy done: yea but Gods Counfel works one thing afcer another, and one thing depends upon mother, and we ftioold be wil- ling to wait for his Counfel ; If we will not mind Gods Counfel, but mud have ourdeliret fatiffied, and that now 5 we cannot expeft love in them, but it's rather wrath \ He gives unto them in bU Atger : and that's the Third Note. Fourthly, ^hen Cod grants w what rve would have, but a there comes noblejfing at all tvitb rvhat weenjy-, he doth grant the thing, but takes away the blelTing of the thing, he takes away the comfort of it, the fatisfaftion in it, 7beyjhaleat^htttthejfl7allnotbefatisjred: So in Pfal. ic6, 15. There he gave them their rcqueft, but fent leannefs into their fool, the text faith, He filled them according to their defires vpitb flejly i but fent leannefi into their foul', the meaning of the text is this, Ic is a (imilitude transfer'd from the bodie to the foul, that as many times men may Pfa.io^.if, have a dog« appetite (as the Phyfititus cals it) rhat is, a Opened mightie greedie (lomach, but they cannot digeft what they eat) and fo the body is lean; fo here, they bad a mightie deiire, but as in the bodie manie times there is fuch a difeafc that the meat turns not to nourifhrnent, ^o in their fouls, they had even that their fouls de/ir'd yea, but their foals could not be fatisfied, there wa£ that di- ftemper in the foul as in the bodie, the bodie doth not thrive with what ic eats when it hath fuch a difeafc up- on it ; fo though the foul hath what it did dtCnc for the matterofit, yet it had a dillemper in it ; thus it could not be farisficd, nor thrive, nor profpcr with what it had, Oh he fent Uannefs into their foul. How many times are men and women mightiegreedie, and deHrout after fuch and fuch contents, and think thus, Oh bow liappy Siould I be if I had thU and tbe other thing / it may 544 ^^ Expoption of Chap. 13 may be God lets you have what you would have, but when he hath lee you have ir, he fnatches away the com- fort of it j you (hall have a VVellj but it fliall have no' bottom, you (liall not be able to get out the good aod comfort in what you have. And that's the Fourth thing. Surely JGod i« not in itj/or thebkfjing of Cod makes rich, and ads noforrotv with it, no, he brings comfort. J. Fifthly 5 J^yhen that vphich ire dejire is metrly tofatUfie our lulls, meerly that we might have cur humors and lulig fathfied, that's all ; we do not defire fuch and fuch com- forts that by them we may be fitted for theService of God in our places, not fo much becaufe we have need of them to help us in our work, but becaufe we would have our luftsfatijfied, thefe''8all, we cannot give an account why ihefe and thefe things fhould help us in the work of the Lord, but that we may go on as well without them : But thefeand thefe things are futable to our ]ulU : Oh ! if God doth give thee any thing tofatisfie thy lurtsjcertain- ly hegivcJit inhis wrath; as now, If a man that hath a difeafein bisbodie, ifhehathan enemie comes to him and knows what will feed his difeafe, the Enemie will give it him that he might difpitch him the fooner; there's no faithful Phylitian, nor no loving friend will give unto any that that will feed their difeafe, but will take it from them, and take it from them in love, becaufe it will feed thcirdifeafc. Oh! the Lord fees mens hearts fet upon fuch and fuch lufts, and if they have fuch and fuch things granted them their lufts will be fed by them, A dangerous they Ihall have them faith God : It's as dangerous a fign of Re- fign of Reprobation as anv thing, to give them thatjihat probdticn. fbairbe reoft futable to their luftsjthat (hall moft harden them. And on the other fidc,The greateft love when God (hall take that from his children, that he knows will but feed their lufts, there's many difeafes are fuch rhdtthe only way to cure them, is to keep the Patient in a (hort dyetj though they crieforfoodjandbcvery hungry, yet they Vcr. I r . the Prophejte perhapsthou art m a better condition now t'^au r h a ^vaft before •, Oh but tell me, hafl thou humbl. d thy foul before God to 546 ' An Expqpiionof Chap. 1 5 mak? upthp peace wkh him ? hath there been a day pf atonement between God and thy foul ? hath Godi dif- pleafure been out againft thee, and now doch he come andfacitne thee in what thou doeii defire before any thing hath been done in falling down before him and feeking his face, and making peaces thou canft not have comfort in this fati«f>ing of thy dcfircs, but it's rathtc in wrath than in mercy. 7^ Seventhly, IH.ien God regards not our preparation for a mercy ^ be gives it whether rvebe fitted for it jea, or no : no great tnatter. And carnal hearts take no great care thcm- (elves ofitj let me have it whether ray heart be in a fie condition, that's not the thing. It's your fin and wic- kednefs not to regard the preparation of your hearts for what you have ; and it's Gods Judgment to give it to yoa before you be prepared. A gracious heart when it would have a mercy, it i-s a<; careful to get the heart pre- pared for the mercy, as to obtain it j Oh / there's fuch and fuch things that indeed would be fuiable to me, but is my heart fit for fuch a deliverance ? is my heart fit for fach a mercy as this ? when as it is thy care to prepare thy heart ; and when thou art labouring for the mercy^ thou art as well labouring to prepare thy heart for it, farciy then when it comes, it muil be fweet indeed ; but when there's no preparation beforcjthou canft not know Note, that it is in love. Wtlittltthinkjhatve>thavenetdof prepa- ration for mercits. If indeed God fhould threatenfome judgment, we would think that we had need be prepa- red j but ccrtaialy there is as great need for preparation for mercies to be able to make good ufe of them,a8 for af- flidions to be able to bear them. And this feventh Note 1 bavelikewifc from Numb. 11.18. j^nd fay thou unto ihk feople, San&ijkyour ftlvtj againji t» marrexv. There's a charge that they fbould fanftifie themfclves againfl to morrow, for God would give them fleih. I do not find that thcj did do it^ bai when Ggd promifcd to give ibcm Vcr.ii. thePropheJte (?/ H o s E A. $47 them ficfh ; he bid them fanftifie themCelves ; as if he (hould fay. If chac your dejfires come before you have ranftified your felves, it wil be in wrath, not in mercy ; Oh therefore when as you arc earned to have your defires fatisfiedj think thus. The Lord charges thee to fanftifie thy f«lfj Oh! docft thou take care of this ! doeft thou tnake it to be (hy endeavor to fanfttfic thy felf before th« mercy co^1e^ > then thou maieft have comfort in it, and not othcrwife. Eighthly, f^henn>efeek^greeditj tohjveourJefreffati^f* ' 8. edi httt reji in the means vpt ttfe^ andfeekjo be beholding to the creature only for it^ rvedo not lay the great weight upon prayer : what ever it iSj that we enjoy, and we do not get it by "* prayer, we cannot know that it is in love. When [*Berore,ot Ood Intends a mercy from love, he doth firft 611 the f^na'fiedby hsarc with the Spirirof Prayer ; when a mercy comes af- pl/fUJ'p^^* tec much prayer then it's a mercy from love. When the ^^*^,,/J ^^ " Saints have been praying, and then God hath come in (faith David ) with mercy, Oh then they have gathered arguments of trith thyhlef- Gods love to them ; Ibh I had bccaufe I fought thee-, aa fmgof goodneji Hannah A\A concerning *^jw«/, how did fbe rejoyce in ^J'^^^'^p^'^^ If r\i^t -L- • u UMJ u T J r -^ r 'U doth loiom- Samtel ! Ob! this is the child that I prayed for faich ^-j^^^ ^^^is Hannah \inio ^li: Oh! this is the mercy that I prayed Saii^tsJ for-y therefore (he called her childs name Samuel^ one that was fought of God. And Co when wecan call eve- ry gift we have, we can call it 5jw^^/, thaitU, a gift atk^d c^'^^ugj of Gody here*8 a gift that'sgot by prayer; Whatfoevcr means was ufedjyer prayer v/as the chief ingredient, tliis is an argument of love. But otherv/ife we can have no aflarance that itis from love: It's true, a King was r^t anlawful for them to define, becaufe they had fach hints In Scripture 5 Oh but they did not fo much mind thein; no,butthey cometoS'jm^e/, and fay. Come, Give Ma King^ we uo not reade that they go i6 God for it. Such Nore a preat ehanze of their State or that tpof. one vftmld think fhquld bivereqmrea atvets aa^estnjeektng of bod. It rvaf a tntghty Ttt 2 C^i^r^ 54^ An Ex^oftiion of Chap. 13. ebange from fitch a Government as they bad, unto a ntwk^dof Government i uJidfrom a Government that was of Gods oam jp- pn'iHtment to another Government wherein nstv thcj would fute themfdves ace r ding to the Nations. And yet we find no daies of praf erf orchis i and therefore it was in wrath that they had it. Therefore when you wouW have any thing, look not Ta much to come by it according to /e- C(7/7/^cj»/e/j bur be much in Pron as yoa haveit, you begin to fwell, you are bigger than yoa werebsforcj your hearts are proud, and you can look fcornfully upon others then^Oh you are poy foned ; this itanill fatisfying of your hunger, you are poyfo.ved furely in this. I« Jfj. lo. i6. you have there a notable txpreluon to this purpofe, Therefore jhall the Lord^ the Lord of hops, fend smong bit fat ones^ leawieji^ and under his Ifa- lo. ghry he ji^aU kladle a bHrning^ like the bwrrung of a fire. E- E^P^^i ven fuch things wherein .^^re appears to be a greit deal of glory, fuch things perhaps as when your dciies arc fariffiedinyoucan gloryin. Oh you glory in fuch and fuch a mercie ; fuch a good thing you h^ve ibove ocherj;^ but undiE this glory there is a burning kindled, there's a great deal of the wrath,ofGodin it} a fecret curfe chat goei along with it. Elevent h 1 y , Jf^ben vpe regard the fotiffjing of our defires fo i . Of we regardnot what becoms of others jobdt we have our defires fatiffied'^ and this is from their examplehere. Let's have a King: A King ! What (hill become of Stmuel then ? hath not he judged you, and been faithful with you ^ What, will you fhcw yourfelves fo ingrateful to him for all the good he bath done to you, as to reject him, and his houfe, and family ? Oh .' they cared not for that ; let us have a King, let become of Samuel what vvil comcj and of his houfe, what care they > !\nd fo when men are greedy in their defires ; Let us have fuch ^nd fuch a thing, butcare not what becomes of others. That^sano* ther Note of defires not granted in lov^. Twclfchly.y --0 An Expojitian of Chap. 15 i2. Twelfthly, WhenGodfatttfyingofourdefireSimak^st^aj for fome judgment. Now indeed the thing is comfortable that we have, but ftay a while and you (hall fee there if ibme judgment making way by chat very thing that you have : a,nd when the judgment it come, afterwards you wUl fee how it made way for it ; there are very great judgments many times upon men^ that are made way for by the fatiifying of their own defires : God hath many waies to prepare a path for his anger , by giving you Yourdeiirss many times, there's nothing more ordinary in experience than this^ and therefore we need not (land upon ic ; If you wil but examin thecourfe of your lives, fometimes you may fee that if God had fatitiied your de- llres in iuch and fuch things, it would have made way for the grcateft mifery that ever you had in al your llves^and when God denies fometimes s'o his People, they can coh- fcfEjOLord, I fee that had I had my mind in fuch a thing which I would have had, I had been undone. And on the other fide, You wil find that thofe things which you accompt the greateft mercies to yoUjdo make way for the greatelt evils, furely they were not given in love then. • ^^^ Thirtetnthly, IVben men are grtedy »f things y and mvtr confjder the inconvenunts ; when they would have their de- lires faiisfied in a foolifliway, never minding what in- conveniences may follow in this thing more than in the other thing} meerly looking upon that which is for the prefcnt futable to them, but never think what inconve- niences may follow. Thus it was here ; they would ha,ve a King ^ but Samuel cd^mt and told them all the incon- Note. veniences that would follow upon it, how that they fhould have this affliftion and the other; You that are fo dcfirous of him, if he comes among you,he will briiig you into fldvetie, your Eftatet and your Children (hall be under his power, you wil be in il (verie to everie Cour- tier. Nay but we will have a King for a! thjs.they >vouId need 8 change the wa y df Govcrnmenr, O thar We might ^ -- - king ! And they would be brought more under Ver.i i. the Prophejie of H o s E a. 551 Law than before ; for indeed in the time of the Judges, if you reade (hac ftorie, you fhal find that the People o^' Jfrsel were in a great deal of Liberciethen, and they o- beyed the Judges in a great roeafure in a voluntary way ; if you raade the (loric you flial find but Two Tribes that followed Barach and Vehtrah,. and fo of Jeptbtbah^ an4 Sampjorii thofe that were willing freely to offer them- feivcs they followed them ; and thofe of Epbraim they did chide with the other, and ask'd ihemilfhy didyou not tall w to it / as noting that there was a great deal of free- dom in the time of the Judges. Yea, but we will have a King, and we wil all then be tied to the fame thing,and be under the fame power, and fo there will be a great deal ot union that way : when this man (hall not be in this way, and the other (hal not be In another way, iiid men to have their freedon^ thus & thus, but al fiial come in and joyn under the fame Law, and fo we fliall goon in one .' Certainly this was their reafoning in chsir dtfi e ofhavinga King. Nowthi8kindofunion(noqueftion3 was verie good among the People; but to have it in this way. That whereas the People were governed in i^uch a way before as ftood with a great deal of Libertie; It's true, they (ball have a kind of union, but they do not confider what inconveniences there will be in their being thus chain'd together. Prifsners that are chained at a Poft, they are altogether all the day long : But would An apt f you havefuch a kind of union, to be united with fuch chains^ Confider that with the union there may come a flivery upon you. But they did not confider of any (uch tlkiiigs, no matter fay they. Come, lee us be all joyn'd in one, and let the fame Law be upon every one. But novv,how this would bring them under bondage and fla- veryin thofe things they would be loth to be brought under in, in that they confidered not at all . Fourtcenthly, ^yhe?i menfeei^jo have their d^fires fari^fif^ mterlj becanfe tbej love cbangi, "We cannot have my coqi - fort 55^ Ah Expoftion of Chap. 13 fort that God doth ir cot of love, whenit isontof a foo- liftifpiricthatloveanovdcy. Thwy,t^'ough they had bin longtnough under thaticind of Governtnenr, and in a meer kind of novehy, not 1? nowing what might come of fuchachangej but a changethey would have. And fo p ople though there bp never To much good in a way, yet out ofa novelty they would fain have a change : And if God gianc them a change when they have no other ground but that for itj itisaiign that there ii wrath in icj and not love, ij". Flirt her, ff^hen it if through mpatiericyj andrvant of heart iofuh-nitto Cod in a former condition. It's ill when it i« throtigh ameer novelty, but when it's through impari- ency tnen it*«liketobein wrsth, and not in mercy, if your condition be changed, God hath put you in a lo- wer and mcdfi condition, it% true, it'«l,wfui for you to Jifirtachcnge, yea, bat if you deiire it bccaufe you cannot fiibmic to Gods hand, then it's a fign that it is in wrath, biitwhen you have brought your hearts to this, ! Old herelatTidifpofeof me asthou pleafeft,! am consent to lie ttnder shy hand, but Lord, I look up to thee ff.r mercy; Confiderl am a poor weak Creature, and if li r\: that thou {fcouldfli have thy will, and not I mine : then if God make a ch mge, you may have com- fort th it it 19 m mercy : but if you have it through im- patiencie, you can hsve no comfort at all in it. It was juftfoherc, they C' uld not be^r rhe hand of God that was upon tHem, 'nv preftnt tocblethat they had upon ih;;.n, and fo thought to help iheroftlves by having a King^andGod gry«rr>fTTi one, bur it wa^ inhisa'ger. j^ Further J fVifuri ottr d.f/ies of further mercies makes us for ' get ahe farmer mercies, ani m^kss us unthankful for for- mer mercies i tH<:y would have a Ki.'sg that migh. go be- fore them, ani fi^hc for rhtrm. Fight for th< r. i Did not Godfighc for ^.h«'fn before ? Oh wonderful and glo- loas Batceif they had when ihey were under iudr jud- Vcr.ii. the Prophefie ofUoSEA. 553 g€?3 when they had Samuel todire^ them, they ntvcr bad more glorious Vifltorie^ afrerwards than then : Nay, you (hall iind in the whol Story of the Judges, that they did alwaies prevail, and their Judges general- ly were good, and guided them in Gods waies; but the Kings did not fo ; For the Kings of Ifrael were none of then xj ,. good, jrom the beginning of them to the end. Oh unth.-nkful * wretches that they are, fo eager to have another condi- tion, never minding nor bleffing God for what they had, forgetful of all the good that ever they had. Samml could appeal to them, I'^hofe Ox^ or Aji have I taken / he )udgcd righteoufiy in his judgment. But they forget all Gods goodnefs and mercy towards them, and muft now be in another condition. Oh I con(ider of this you that deiire new conditions, be not you unthankful for what you have had, ifyou be fo eager to have more fo as to forget What you have had, if God fhould fend you more your cafe is like to be worfethannowitis : If one fhould go and take meat to eat befor he hath dige- fted what he eat before, he hath 6ll*d his ftomach, but there comes new diihes to the Table that pleafe* his pal- late, and he falls upon that and eats more and more, cijnilc but that doth net nourifh him, but turns to evil humors and fo doth him hart ; but if he would ftay till he hath dige(^ed what he hath eaten before, then he might eat and have good nourilhment. And you that would fain have more and more, have you digefted what you have had > are you thankful for what you have had ? hath God had the glory of what you have had before? then if God gives you any thing you may have comfort to your fouls that it comes out of love. Further, JVhen men defire new things out ofdijiruji of 17, God, and make fuch conclufions of unbelcef ; Surely if God ftiould not grant fuch and fuch things unto them then they are loft and undone, and there's no way in the world to help them, and their defires are put on by di- Uuu . flruft: 554 ^^ Expojttim of Chap. 15. Note, ftruft : Whereas (my Brethren) Gracious def'res are put on by faith, it*s the prayer of laitb that doth good, it h Faith thaj doth inflame gracious deiircs that arc Cent up to God, they arc fen t up by the ftrength of Faith^ and not the ftrength of Vnbeleef: It if the jirength of V-nbdeef that mak^s the defres of people fo firnng ai they are^ asihur ^ Thefe people defir'd a King? VVhy? bccaufe they could not truft God to have but only judges as they had before. Samuel was an old man,& his fons were naught, and they fee thetnfelves in a hard condition; yea, buc now feeing God had not fpoken to them about a new Government, they (bould have had it from God, ifthey had it at all, God (hould chufe them one: but ihcy thought that they muft have one to go before them in their Battels, or elfe their Battels would mifcarry, and they faw the Princes o< the earth, they went before their Subjefts in their Battels, and therefore they would be rikennrothem, and durft no truft God in that way that they were in before : and therefore it was in wrath that God gave them their defires. ^g Yet further, Ifrvhen God change j our condition ^ vpehring the fms of our old condition into our netv^ we can have no comfort then that it is out of love ; our care fhould be when our condition is changed. Oh but what were the fins of my former condition ? what were the fins of my afHided, my lowcondiion ? let me take heed that I do not bring tbofe corruptions into my new condition. jQ And then laftly, If wefeekjo attain our dejrres by unlaa>-^ fulmeanS) certainly that is eurfd ; If God doth let us pro- fper in waies that are unlawful in themfelve^j wc cannot beleeve that what we enjoy comes out of love, bat out of wrath. I was the willinger to enlarge this Point becaufe of the greatufefuInefsofit> Noir Ver.i I . the Prophepe tbefe things were our enfamphsi to the intent u>e ^ould not lujl after evil things, at they alfo lujfed. It hath reference even to their lufting for their Quailij it was cali'd iufting after evil things; though the things themfclves were good, yecbecaufeofthe way of their lufting, it made chem evil to them : thefe arefor ourenfample, becaufe we (hoald notluftfoasthey lulkd. Ohl when you reade but thac ii.oi Nitmb. and the 78. P/^/. and there find hew they lufted after evil things, and how the wrath of God came upon them when they had their defircs fatisfied, let thcfe be enfaraplesfor U8 that we take heed of lufting fo. And lb when we reade of their defircs fo after a King, and what they met withal when they had him, (I fay) it ihould teach us fo far to moderate our defires, as to la- bor to rcgulare them by the Word of God, and not be hcadie in them, but to order them according to the mind of God. And then the Second is this. Let tn hy all that hath been 2, faidleirn^ to prepare our hearts for vt>hat we have, and tofeek^ proportionable grace for any thing that xve do dejire. Treafure up this IcfTon ; when thou wouldeft have a mercle from God, Oh feek proportionable grace, and prepare for the mercie. Thirdly, learn this Leffon, Be not toomuch exalted when ?• thou haft thy dtfires fatiijied. Me thinks this Point might be as a prick, to prick the bladders of the pride of mens hearts. Oh ! take heed though you have profpared ac- cordingto yourdefires; Saul profpcreda great while, and yet it wai in wrath . Certainly there's no great mat- Uuu 2 ter 55^ An Expejftim of Chap, i ^ ter to be expefted from fuch things as we may have In Gods wrath, and therefore no caufc to be exalted. 4. Fourchlyj Learn from hence. Never to draa> any argw menu of Gods love^ by fatiifyingyour defires in outward thing/. It is a vain conceit of people to think thuSjGod loves me, why ? becaufe I havedelired fuch aud fuch things, and God hath given them to me. If a man were to go and Simile chufe a Wife, if he knew her face were painted, would he conclude. Surely here's one of an excellent complexi* on ? No, he would rather fufpe^ it ; truly the argument is as good, That this womans complexion and the con- fiifution of her body is whole and good, as that argu- ment, that my condition is good becaufe God fati>fie8 me in my defires. f. Fifthly, draw this confequencelikewife, Learnnever to envit at any men that have their lajis [atUjied-^ there's lit- tle caufe that you (hould envie them. If you fliould fee Similics. a ^an that loves Wine, and you knew it were poifoncd. '• Andaman that hath a Sattin SutCjandyou know it hath * the Plague in it, there were no caufe of envying fuch a man ; a Leather Sutc were a great deal better. God fi- tisfies men many times, but it is In wrath, and to prepare them for (laughter. 6« Sixthly, Learn from hence, lo be co?itent to n^ait, and to be denied of your defirei. Oh! this is a point of verie great ufe, to teach us patience when God denies us ; be patient and content when God denies you your defires^ for you do not know what God may aim at in it. 7 Seventhly, Learn from hence, Not to refi in tvbatyoH etf joy^but to feek^to know the principle from whence it comes. And this I take to be as fpecial a difference between a Carnal A fpecial dif- heart, and a Gracious heart as any I know. A Carnal ference be- heart thinks this*. If I have the thing, I care not for any *^r& a Gra' ^^^^ ' ^"' ^ Gracious heart looks at the principle from cious heart whence it comes, he loves to look at the root and prin- ciple of all. A Gardcnei that oweth (he Flowers regards the Ver. II. the Trophefte h at yen haveyit is in love. You are to blefs God for whaE you have; but in that he hath given you your defireS, and given them ouc of love tpo, here God bldfes his bleflingSj andyourblcflingslhould be double, trible, fe- * ven? an hundred fold : Oh that the Lord hath delivered ine from fuch an iffliftiona and I find ic is in love; as Hezektah co{x\^ fay, when he was delivered from his *^2* 3 9* ficknefs. In love to my foul hafl thou delivered me from the pit ef corruption : So I make no queftion but there's many of the people of God, even many of you that are before him this day, that are able to fay, Well, upon thefc argu- ments that I have heard this day upon this point thus o- pened, 1 can fay to the glory of God, Out of love to my foul hath he delivered me out of fuch an affiiftion, from fuch aficknefs ; out of love to my foul hath he granted me fuch a mercy : I h ad been praying and crying to him for fuch and fuch mercies, and out of love to ray foul ^11?""^^" ^^^^ hcgrarued them rome. Oh! you may go Sway '"'*"' with comfort m what you have, if it be but a very little that God hath given you ; Oh the Lord hath given you a good portion, your lor ii fallen into a good ground, you have a g^odlre inheritance, Certalniie you havea childs portion, and go away and be fati^fied in ic. And men:. Ver. 1 1 . the Prophefe of Hose A, 559 And now my Brethren, though this part for the pra- fl:!cal part of it is the chief ; I confefs I have not yec come upon that that is held forth in the veric words, and that 18 about giving of Governors in his wrath 5 I only have ipoken to the Point hitherto, as it concerns the giving ofour defire> whatfoeverit be: But now for the parti- cularSjas thefpecificitionofthclr delirej, That Cod had given them 4 King rn hii tvratb. That I confefs is a point that I think there may be much of the mind of God known in it, and a point that will require fome time in opening it. And it will be hard to fpcak of fuch a point as this is without very great deliberation, and ta have full fcopc when at any rime I fpeak of it; and there- fore I do not intend at this time to meddle ivith this point of God^ giving King* in wrath, 1 fhall rather de- fer it to the next day. Only one Note furcber, and that** this ; Ahint of a meditation upon Gods giving our defircs in his wrath; when men by the violence and firengrh of their fpirits do get their defircs from God though in wrath, it hath hinted to me this Meditation which may be of very great ufe to you. Many men they do get from their confciences thof^ things they have a mind to have^ as they get from God that they have a mind to have; many men are very vio- lent in their defires, and would fain have God grant them fuch and fuch things, at length, though it be a thing that is very difpleafing to God, f.lth Godjiet them have itj^,J»ft^o it is in regard of confcl'fnce, for confci- ence tfijodi Vice- gttent inthe foul of m.tn. Now there are many men that are veriedelirous offuchthings as 'heir confciences at (iiftare very much againft : Oh i they would fain have fuch and fuch things : faith confci- ence, you may not, you will fin ggainft God, you wil! wound me, and bring forrow and ^ffiiftion to your felves; this makes them at a ^and^ and ibey are very siucb $6o An Expojition of Chap. 1 9 much griev'd at it that coofcwnce will not give them leave, and ii may be they have fo much enlighccning in their confciences as they dare not take ic without the leave of confcienccj and although they may rettrain for a while, yet Itill their lufts are very violeat, and they would fain have their confciences to yceld to them^they labor and llr^tggle what they can with confcience, and they feek to find out fome evafions and diliin^ion8 whereby they may fatisfie confcience^ either to lay con- fcience aOeep, fo that it may not trouble them, or at length to fatiifie confcience fo far as confcience may be content that they (hould have their delires fatisfied, Now their lujis n>hen they are groivn hot fend up fuch fireamj into * their under (landings Of hinders the work^of confcience^ that Confcience begins to be more dull in the work of ir, and isnotfoquick in theapprehenfions of it, nor inthecx- ercife of it as before ; and at length after much ado,when they have tir'd and wearied them(clvc85and tired confci- Note. ^"ce, they at length do obtain euen of their very confciences to do fuch thingsae they have a mind tO) fo that now their confciences begins to fay to them, Seeingyou have fucha frongandearnefideftre^ doit-. Now upon this they eagerly fall upon it, and they blefsthemfelvesin thi?,and think they have gotten a great Viftorie that they have prevail'dover their confcwnces, that their confciences hath given them leave to do fuch a thing; it may bethefe men will fay. If I thought it were agalnft confcience, if confcience did tell me that it ought not tc be done, I wouldnocdoit fora world. Yea, but friend, how do y^uget leave of your confcience to doic? There was a timethat confcience was ag^inO it: how came you to get leave of your confcience? was it not through the vi- olence of your fpirif ? Tou would needs have it ^ you were fct upun it that you muft havej'o^r liberty^ and preferment ^ your eafe:, and content, and you mulf not fuffcr fuch & fuch ihingSjandby thisviolenceofyour fpirits you come to prevail Ver.i I. the Propheje of Ho $e a. c^i prevail with your confciencw : Now confciencc lets you goon ; but do not youthiak that confcience will tear you for this another day : for all you have prevaiPd wirh your confcience fo as ic doth not acufe you of fuch and fuch an evil way^ but lets you go on ; do not you think to hear of it another day ? Oh yes, certainly con- fcience being Gods Vice- gerent, will do as God will do in this cafe. When men get their dciires of God, whf faith Godj let them have them, but do not yon think that God will call them to an account for it > So it is here ; as men ftall hereafter pay full dearly for thofe things that God fuffers them here to have ; fo many men and women will pay full dearly for thofe things that confcience gives them now libertie to enjoy : though you have libertie yet you have got it in a forced way from confcience, and confcience will have another rec- koning with you hereafter : you know how it was with Balaam:, he had a mind to go to curfethe people, it was b?caufe of h]$ preferment, and though God did deny hioi once, yet he would ask again, and he would not be Satis- fied till God faid arlength^Go ; Yea, but God met him in the way, and had like to have deOroyed him for all that. Juftfodomany men with their confciences, it may be they fee fome preferment that they may get fuch a way, and their confciences for the prefent have fome tendernefs, but they will asiuheir confciences, and their confciences faies no, but then they will ask again, and again, and, as I fay, God faid to Balaam at length, Go, burhefaidir tohiminanger, and met him in the way and had like to have deftroyed him; and fo though con- fcience m^y do fo,.yec confcience will one day come out with .1 drawn Sword againft thee, and it may be thy de- ftrudion. Xxx Notes ^52 An Expfition of Chap.I^ Notes prepared bv the Author for another Sermon on Hof^^ji^-n which { being prevented by the Lords taking him to himfeU) he Preached not. "Text. Jgwe them a Kirjg in my rvrath, e^^c. Obf, 4- T/" I?igJ and Princes fometimes are given to a people in anger. i\. job. 34. 30- Ihjt the Hy y OCT it e reign riotj left thepeoplebi enfnared. k is in anger if an Hypocrite reign. Pfal.ioc}.6, Set thou a veickedman over him, and let Satan ft and at h^ right hand. Dan. 8. 23. In the Ltiter time when the tranfgref' (iois are come to the full ^ a King of fierce countenance^ and itn- derftaniing dark, fentences ftalJ arlfe; and hii power ft? all hi mighty^ he fhaB deftroyrvonder fully ^ and ftoallproj^er. So ic was fid of the'^ y^jg;ri^t?^'fm/j Ihat Phalaris was given to them as a phgne, and Marius to the RomanT. + Anaftafttif *Afrigentinis Nicenus, QuelK 1$. in fcripc fpeaketli of one in the time PhaUris^Ma- of Phocas, pleading with God and faying, If'^herefre Lord villi Rommu. haP thoH made PhoCi9 Emperor ? the Anfwer from Hea- CilrDommeeu ^^^ ^^^ . Becaufe I could notf,nd a worfe. He tells alfo of ■^rttw aft rem. rvorthy . but becaufe the City deferved fuch a Bijljop. Qyeft^ But it may be demanded: When are Kings and Princes given in anger ? I anfwer; ^nfw. i. When men are eager upon them, Thcmen of 5i&e- WhenGo- c<7e»w wereeiger upon Abimelech, Judg.g.6. They had vernors are him, but in wrath ; forverL25. Godfentan cviil fpirit given in An- bjtyygen the mcnof <5/jecJ^e»» and../^^i»ie/gc^. And whae ^'^' the iffue was we know. 2. When Kings and Princes aredeflredoutof an op- pofition to what God would have them to be under as here in the text : fo Sam.^. 10. 19. 3. Whenfoch are given as was Saul and Jertboam^ For explication of this obfervc, g ^ y j^ I- What Saul rpof. A difcripciorr ^'r^j He was Tyrannical, i Sam, 8. 11. Ffal. 18. of hina. with the Tide. Secondly, Vcr.i I . the Frophejie of Uo sea. 563 Secondly, A bold venturous roan, to do things of his own head in Gods Worfhip, 1 Sam, 13. 9. he facrifi- ced before Samuel came. Thirdly, Hypocritical, i Sam. 15. 15. heblefled Sa- mud^ and pretended he had performed the Commande- ment of the Lord; whereas he had rebelled againlt iCj verf. 22,23. Fourthly, Araftifpirit, 1 Sam. 1^.2^. Curjed (Wiei he) he the man that eats any food till evening : when as fir ft, it was an hindrance to the execution, as verf. 29, 30. and again, all the people heard nor, and namely his fon Jonathan^ upon whom he had like to have executed the curfe, if the people had not refcued him. Fifthly, Hardly convinced, 1 Sam.1^.20. He Hands in the defence of himfelf againft Samuel the Prophet. Sixthly, Greedie of gain, i Sam. 15.19. Samuel charges him, tvithfiyinguponthe j^oil. Seventhly, Regarding the people more than the Commandement of God, i Sam, 15. 24. I feared thepeo' pie, faith he^ and obeyed their voice. Eighthly, Seeking his vain honor, i Sam. 15. 30./ have fnnedi yet honor me new Iprsy thee before the Elders of my people, and htfo re Ifrael. Ninthly, Gods Spirit leaves him, iSam.iS.ij^. The Spirit of the Lord departed from Saul, andaK eviljpirit from the Lord troubled him. Tenchly, A poor low fpirit to help himfcif when God was departed, J Sam. 16. 17. when he was trou- bled with the evil fpirit,he was fain to except of the poor help thar Mufick could afford him. Eleventhly , Subtil and crafty, T/al. 57. 6. David faith (fpeaking of Saul) That he had prepared a net for bis feet, and digged a pit, foPfal. 142. 3. Twclfthly, Proud and haughty, Pfal. 59 i2. Fortbe jtnof tireir mouth, and for the vpords of thdr lips, let them be taken in their pride. Viz Can the Son 0/ JefTe give you fields and Vmyardji 1 Sam* 22. 7. Xxx2 i^iy 5^4-. An Expojition of Chap. 1 5^. i^^y Given to Curfing, P/ii/. 53.12. Curfwgy and lying they jpeak. i4^y Envious, i Sam. 18.8,9. When they had fungin. the dancCj Saul hathjlain hi^ thoufandsy and David hi^ ten tlonfands: The Text faith, Sdulrfaf very n roth, and the, thing dijpleafid him j andSiHil eyed David from that day and. forward. 1517 Hating the Saint*, i Sam. 18. 11. Saul cafihisja- veling eeg a mighty man with him» 22iy. Cares not for his own Laws to fatisfy his hu* mors, I Sam.2S,9. where having fupprefled wizards and witches, yet he keks to chem and promifes immunity to them. 23^7. He is unwearied in his malice, never refls, but follows Ddz/i^, as one hunts ap.artridge from place to placcjif difappointedone way, he trycs another : fends to Vavidj\iouCei then toNaioth^ then to Keilah, then to Xiph:, ihcn to Engedij to Hachilab^ Saul fought him every: day I <5am. 23. 24. Tfal.-j.i^.Beholdbetravellethvpitbmij'' chief, &c. 2417. One that could not be overcome by kindneHe, love, faithfulnefs, not taking advantage^d^c. i.<9^m.24. ^. &c.chap.26.%.g. 25'y. Vexed becaufe he could not have his mind, Tfa. 57. 1 4, 15 . Ibey return and grin lik^ a dog, vexed to iofc hi» morfel. 26iy. Defperate forfaking ofGod, and going to the Devil for counfelj I -S^wi. 28.7. and afterward wilfully kils himfelf. 2* What Jerohoam-PPM.^ Jeroboam '. A difcriptioH' r. One that feemed to be much for the good of the pco of him. pie, but when he had power ia hia own hands^then none more- ^66 An Expofition of Chap. 13 roorefiercethenhimfelfj I Kiwg.11.a7, He cared not for the people.H(9/'i3.i, 2. One whofe, carriage was very caking, hewaidi- Cmnkmcm" ligcnt induftriouB and valiant, a man fit for rule, i Kin, J'enfucapax /w- 1 1 28. buc when he had got power into his own hands, fcnjmjl impe- there was nothing but imperious domineering, " lacitus ^"JP' (mhoiGalba^'lhatalmen judged him ft for riili:, til he did come to it. 3 Subjefting of Religion unto Policy, 1 King. 12.26. ^W(i Jeroboam faid, Now (l^aU the Kingdom return to the Houfe of D3i\idJfthiJ people go up to do Sacrifice in the Houfe oftheLordatJerHfalem: IVhereupon the Kingtook^Counfd^ and madi two Calves ofGald^ &c. 4. Falfe, pretending one thing,and meaning another, I King, 11.2^. He faid unto the people, It if too much for jgu to go up tojerufalem : hehold thy Gods Ifrael which brought iheeup cutofthe Lar/dofEg,y^i. 5. IdolatroUR, ibid and i King. 14. 9. But- thou hafl done evil above all that were before thee._ for thou hafi gone and made thee other gods and molten Images &c. 6. He was a confcicnce opprcflbr, He laid fnares for ihofe that went up to Jerufakm to worfi>ipy a« was noted^ Hof p. 8. 7. Afcorner, Hof.j.'y. He flretched out hU hand with ^corners. 8. Subtil, I King 12. 31. He ordained fuch a feaft as was at Jerulalem, made an houfe of high places, and Pritfts that all mght be furnifhed like the woifhip afi Jerufalem. 9. Intemperate, Ho/", 7 5. In the day of our King, the Trinces have made himfck, with bottki of Wine &c. 10 Dclpifing the true MiniOer«ot God and lovinga bafeClergie, I Kiffg. 12, 31. JUadeFriefis of the lowefi of the People. II. Enraged againft the Servants of GodjSnd God bim- felf when oppoled, l King, 13.4- /^ndit came topaj'ix hen K tng Ver.i I. the Prophejie of Hose A, 567 King Jeroboam heard the faying of the man of God^ which cried againft the Altar in Bethel, that he put forth his hand from the Altar faying. Lay hold on him. 1 2 Extrcam ftout^notwithftanding fuch a hand of God upon him, verf. 33. J fter this ^etoho^m returned not from h'yf evil nf ay ^ hut made again of the people Friefts for the high places. 13 Slighcing God and his Worfliipj i IQng.i^.g.ThoH haf caji me behind thy back* i^ He did evil above aS that rpgre before him, I Kings ^ 14. g. 15. Hetrufted to his many men and polidcj not re- garding what isfaidto him about fighting againft God, I Chron. 13. 8. 12,13. 16. Though conquered before Gods ServantSj who relied on the Lord, ijChron. 13. 18. fo as he loft five hundred thoufand men ac onetime, yec he continued in his evil. • 17. For his own ends he would make ufe of Gods PrO' phets, I King. 14. 18. A man of a bafe fpiritj God threatens he will take him away as man ta^s away dung, I King. 14. 10. 1 9. His familie was fuch, as, except in one little childj there was no good at all found init, 1IOVzg.t4.13. ---» 20. He made Ifrael to Jin. The common Epethite the Scripture giveshim. 21. He ujined the Kingdom by his fin: i King. 14* 16. He Jhall give Jfrael up^ becaufe of the fins of ]crohO' am. Yet for al this he continued bis reign two and twenty Howloog l^* ye^rs. 1 lCwg.14.20. • reigned. Seing Governors arc fometimes given in wrath, let us ^^ priy chat they be given to us io love: But it follows. I U9^ 568 A» Expojtthn of Chap. 13 ^nna^a . J tookjhem a»ay in my MfpUafttre, Expof. Obf»i. Expof, Calvm^ Obf.2. Vic. Caution. Obf.3. Obf.4, ObC ^ Cauripn, Pana porum ira, tmfiorimi furor ^ Paieus, AjifheihouldCiy, though they wcrcevilj yet I took thetn away, to make way for worfe, \V hence note, Opprejfors are tak^n atvaji andgreifier Op' p''ejf<^rs came in th: wrath of God came out ag linji them. Bu( vet iwemul^ nerc Note the difference that P iretts ob^Vrve? That thtie calamities upon wh3i Goc^ g-ve^^n difpleafure, are indeed wrath to his own people, but in fury to his enemies. When Ver.i I . the Prophejie of H o%E A. 56 9 * ^^ fP'hen God tak^s away rvhat be gave in rvrath it u more ^°^' ' wrath\:ofnmes.] '■- ■'- Buc here are two Queftions. i How wc tn.iy know,- Qyell. !♦ when God takes away and not in wrath? Firft : Whenthecomfortorcrearure hetakfsfroTiUS, Anfw. beg m to draw the heart from God, and now he leafo- Wh"n uo nab) y takes it away with a fan^tilied ufe. 2. V\ hen we^ g^^^^^p^t m can blefs God and be thankful. 3. Whtn God makes vvia'^h. it up in bimfeh, and in the c mforts ottiii Spirit. . IVhe" dotsG&dtake aivayin vprath? Queft 2. Fi.ft, When 'fl^gondred tvhat purpofe God had in it ^ tiB at laji God vtfmd him by fckiieji, w};ereofbefelIonJltep in the Lord: tii^ Dipaje wns thought to be Inft&ion^ but vcithoitt any lore, yea^ and (as the Gentleopo- tnanhn wife hath related) without any fpotJ or tokens j ettly there was a blacJ{fetling of blood vn onefde of his bacl^^ rvhich Jhe fitppofed might have come nitb a FaUfrom a Horfe which he had takennot long before. This U mentioned by occafon of fame contrary reports ccncerning his death. Abjitt the time of hir imediate dijfolution he lift ftp his eyes^ and wot heard to jpeal^ thefe rvordi^ \ come, I conjc, 1 came : and fo ga'ue up the ghoji. It had been much to be wifJnd that the Author had been more concife & brief in fom Amplifications which ithottgh they were al exceeding ujeful^yet they have deprived uf of his Preaching and compleating bet h the former Sermon , a^id the reji of the Prophejie. IBut God was plea fed (for our fn no doubt) to deprive ui of that Mediator like Inftrument between the divided Godly Fartits of this Nation^ and ef the further mind of the Holy' Ghofi which he had revealed tothhthis Servmt^ touching the Scope andVfi of this Prophefu in theje dates. ■ . God took him away in the f^rength of bis Parts and Graces, that he might not lofe in the reputation of his Mmifiry or Piety, *Solve fencf- ? as fame have before their * death . centem mature Alfo\ though vee cannot affirm i atone of Jofiah, Ihathef^"^^^""^^, Tffostak^n away ^Ne malicia muc^rec intelleftumipfiu?)"'?^'^"''*'^,''-'''- Icll the evil of the time ftould have wrought upon his'/^'"^'^,^'"^'^: temper : yet n>e may fay, at another chth. He was taken a-^j;. Holac way from the evil to come. ^ y y ^ -^^w-^- Jer. y 7. i. The Supervifor to the H E A D E Ri Moreover : It is not an unujefKl Note, that the Preface to 'f—'hLejpix- the"^ 1 igiirine Bible bath, whereof the inference is^ That teica .\av^:, ^,^,n^ j^ fome weighty point we bbor'for great eXi^t- usaane ueu- 'i«i8 and prcpar »tion, weare eirher dilabled by ouraili. teb(Scc qua2 gcncdj or prevented by oar tardinefs and delay, whereas pnui^uam^f- modcrac preparacionfealonably applied, might be more ilqua.itur auc a(efutto the Church, than iueh exaanefs (o deferred. liox lacistaciac {.^/i^-^^ ^ not (poken to rejieci any jmnaonmr m^trsnd Author. quern rencan- ^^^*^ '^'^'^'^''^i'^^'*'^^''' "^ '^*^"'^*^"^* dum cfie pucentj vel fenio, vel nimiis & intempeftivis ftudiis conficiantur, vel ferd nimis incipientes, nihil ad juftum fincm perducant— -ucEcclefia; carendum lit non tam pra^cdientium quam medioaium migeniorum irui^ibus, &:c. 'Motfi among other arguments (good Keadsr) to commend thit ExceVmt piece : 1 his is one, Ihat it hath been bro-ught to thy bands through fever al Elements, having been in djuger^ paH of it to be rotted in the Earth wh^re it vpas buried, part of it to he conjumed in the Fire, rphertxvith much of the 1 oven rvhere it *The Origi- ^^ ^f-amed. part of it to be loft in by*hales rvhere it was hid'. m\ v>3S vMth den in the midfi of Enemies. Make fpecial ufc therefore of the Sup.rvtfor X9t\i( is come (a8 it were^ through fite unto thee for that in Colchejier ^^^ ^^^ ^j^^ ^^^ Prefacers words before M^ Cartwright's An^ rr!!i muchft V*^^^ ^°'^ ^^'"'- "^'^--^ ^"^ ifthoHfind ihat fruit the Su- the 1 own pervifor did inprepmvg it fur thee, than wilt not repent thy burnt. pains erpny. Farewcl. .v;;,^. "F I N I S. ^^?$«^l*,«*M$s^f^m^f^$l^^«IA^* ALPHABETICAL TABLE OF THE Eleventh, Twelfth, and Thirteenth Chapte rs of the Prophefie of Hosea. Page A Abufc JBufe of Injlruments of Veliverence y a great evil 399 Affliftion • None of the Saints nforjcforaif- fliftion 453 Aflliftions fometimes deepeji when greateji Mercy is in- tended 231 Affliftion, fee Difference Afflifted U^ee may beforely afflifted in doing Gods Commands 22 j Aggravation Page Ihe aggravation ofprovo^mg God 405 /in aggravation offelfdeftru' Bion 5 1 3 Alteration Alteration of Government cattfeth trembling ^21 Anceftors Anceftorjtj fee Mean condi* tioHj Free-Grace Anger Anger, fee Difference IheEffe^s of Anger 1 51 Apoftats Apoftatg, fee Folly Apo&ditlto return again 340 Zzz Apoilacy THE TABLE, Page Apoftacy Ap®ftacy fee Langttagi^ Tu- nijhmenti Steps Apoftacy i'rjwgj' sreprcrazh an Godsvpaies. 408 Arabian Arabian, vphy taken far a Thief 310 Aright. Hovfi to conceive aright o/Go^ 274 Armies Goi^j- Armies 17 1 Aftrologcr Afirologcfjy^e Chaldean Awaking Saints need awaking hefort Reformation 18$ B BaaI-2ephon Baal zcphon, tt>ba$ 30 Baptifm Baptifm^/re Church. Bafe Bafe J^iritj mofl htfilent 415 Beaft Bea0,yee Mark Beginning 7he Beginning ofSuperJiition^ Ceremonies, and Foperj 437 Bethel Bethel ^y«e Jacob Bittcmefs BiccerQcff; fie England Page Bleffing ?F/;4tV*kbIeffing ia a marri- ed condition 202 Biellingj/feP^acc Bonds Gods Bonds, what ? 30 Blows 7 9 he forced by- blows, is to bt drawn lik^ a heajl 5 j C C&naanice C^naanite, f^hj it fgnijies a Merchant 3 1 o Carnal It^s mercy fo he taken off from car nz] props 104 Carnal heart, fee Difference A [ortfign of a carnal heart 326 Caufe Ihs caufe of corruption in Godi ^orpip 439 Caucton A Caution concerning "Earth* ly Kings 5 25 Chief Iht Chief wOT^i^ of the Mini- fry 177 Chaldean Chaldean^ why tai^nfrom an Aflrologer 310 Child Child, fee Ifrael Ji Cbilds ^eat difohedienet W Chil THE TABLE Pag« Children How we may h^ow whether God loved w vpbtn voe veete children lo Chrift God hath an eye to Chrift in aUbe doth ip Chriftians Chiiftians, fee Love. Church Tihe Church one in fatthySpi- rity Baptifuty andvifible Go- vernment 1 3 Comfort Comfort, fee Lives. Comfort of a dying per fan 130 Common Comforts , common to Hypocrites 433 Command Command, fee Promife. Company Company ^e^fi, whether ithe go dor evil 1^4 Confident long beginners not to he too confident 33 Confident men jlnh^ lowefi if dtfappotnted 201 Confidences Ihe confidences of the ten "Tribes 52$ Congregation Congregation, fee Poftnre. Conduft Page Cods Conduft of hit people through the Wilder neji 450 Confcicnce 7he anfliB of confcience and corruption 122 Covi(c\tnceopprefpon^the mod grievous 98 Convince Convince, Jee Minifters. It^s bardtd convince menywhen they have their defires that it is not in love 539 Conviftion Conviftion, /ee Parents. Convert A true Convert, what ? 333 Cords Cotd^ of a many what ? 43 Correftion Correftion,/ee Parents. Covenant Covenant, fee Jews. Covetoufnefs Covetoufnefs, hard to becon^ vinced 331 D Day Day of Judgment i fee Mercy. Dangerous A dangerou?)7g« ofRtproha- tion 544 Deceiptful dealers Deceiptful dealers, fee Ex- cuies Zzz 2 Decree THE TABLE Page Deer cc Decree, what it is ? '^ii 7 be Decree ofEle&ion ibid. ijods Decree damns none ib. Devils The Di\iU Stratagem 175 j4n objiinate jtn?ier vcorft than /k Devil 109 Deliverance Deliverance from oppreffian a great mercy $2 Difference Difference between spiritual, and Temporal blejjmgs 557 Difference between a carnal ^ and gracio tif heart 329 556 Difference hettveen the Chur* ches and Gods Excommuni- cation 43^ Difference between God and man in point of angit 16^ Difference in the Sa'mtj from others in time of affii&ion. 308 Difference of Gods working for his people and for ethers .599 Dilappointed Difappoinced, fee Concei- ted, ^n^ConHdenc. Difobedience DifobcdienC) fee Child. Drawn 7(1? I^e drawn l^jtk Wwd^u to Page he drawn lih^ a man 57 Doftrine Doftrine, fee Falfe. Drowiifi A Drowfie f^irit^ a great evil 133 Duty Dutyj fe Minifters. Dying Dying, /ee Comfort. E Eaft Wind Ihe Eaft wind, why hurtful 202 Effefti Efft^Sj /ee Anger. Effeftual "ES^^Udii preaching^what, 34^ Elefk Eleftj/ee Thoughts Eleftion Eleftion^ fee Decree. Element Godthe Element of Lave 85 England Gods ancient love to Eng! . 6 England, the fir fi Nati»n that imbraeed the Chriflian Kc- ligion ibid. God remembers the kindnejsj)f England'sj'f^Kfi^ ibid. Fublickjove gone cut of Eng- land 71 Qods^wlaUovt tff Eriglahd. " 83 Eng' THE TABLE Page Unghndifirt 93 Procepon weeks in England 355 Englands hittemefiaggrava ted 407 England, /eeTnftanccs Encouragement Encouragement to faith and prayer l5' Error Mens error in judging other s- 213 Evil ■Evil ofliceacioufnef after deli- -verance P4 Men excufi their evil by Itbeir good 214 Evil of deceip in Trading 3 1 5 Evil, /egSufpenfej Drowfie, Company. Excellency Excellency of the Name JEHOVAH 293 Excellency of Gods faving 449 Exalted We Jhould not he exalted by projperity^andrvhj ? 462 Excommunication Excommunication^ /ee Dif- ference Excufes Excufes of dcctiptfitl dealers. Page F Faith Faiths (ee Churchy Encou- ragemcntjRoot, Faculties FacultieJj feeLove. Families Families^/te Imperioufntfs Falfe Falfe, /eeEncreafe- Fill Men fin themfdves mth fen- fud things 445 Forced Forcedj/ee BIowjj Wives. ' Folly Folly ofJpoJiatJ 307 Form A form of anfweri7ig to Gods cali 128 Forgiven efs Healing with forgivcnefi a f we et Mercy p5 YttCyfee Grace. Free grace of Cod to our Ance^ jlors 222 Fruit to under jl and the Scriptures is a fruit of love 20 Fruit^yieWay. Giftj fee Miniftry God^ Oodf greai d^fgn it tomagni- THE TABLE. Page fefiee grace 25 God deals gently witbhifpto- fie 53 Gods great deftgn in the Gejpel 70 God deals roughly vptth the great^ and gracioujly rvith the grieved and opprejfed. 500 God xp'tU be a Lyon to them that forget him ibid . Why God compares him f elf to a Leopard 5^2 God is to be preached as terrible 508 God, fee Chrift, England, Know, Trembling, Help, Healer, Merciful. Godly heart Godly heart, fee Difference Good Good, fee London, Compa- ny. Good Gaufe Good Caufcj fee Succefs. Goods Goods ill got ^ the third Hur enjifjeth not 319 Government Government, fee Church Guides Guides, their changeablenef! 31 Guiding ^^ by the foul needs Guiding. Page H Hear Hear, fee Reverence Healing Healing, y^e Forgiveneft Healer God vpiU be acknowledged the Hsiltr of hii people 40 Help God delights te Help men in U^ mifery 5,^ High minded Why the rich are apt to ^e high minded ^<^p Honor Honor of our inferiors mufi he preferved 5 .5 God hath little honor in the rporld ,52 Hope Hopcj/fe Wind Hoft Uoikjee People. Humbles What humbles mofi efe&ually 2S7 Hurtful Hurtfulj/eeEaft-VVind. '^^■: I Jacob What Godf^ak^ to Jacob at Be- thel 264 Jacobus THE T A E I Page Jacob's mean condition 35^ jicob's/j'wg /a/o Syria 358 ITj^^y Jacob is fcnt avpay fi ' meMily 359 Jacob ib.i*^:' the hUjfing renetved at bis going away 359 U'hy Jicob ferved fevenyearj for Rachel 394 Jehovah Jehovah, »;^.3/ it infer'"/ 273 Jehovah J B'/?'^ itpouldmind M of 274. Jehovahj wbatterrdtijinthe Name 291 Jehovah, Wi^^i^ Confilation in the Name 292 Jchovahj /eeExcelJency Jews One of Gads J^ecial Covenants ' mtbtbe]c9ri 427 111 -got lll-gota fie Goods Image Image, /ee Wrath Imitate Imitate Goi in refifiing temp- tations to fin 149 Immoderate Immoderat defires to he tc^n heed of 537 Imperioufnefs Ihe Imperioufnefs of fome in their farmlies 416 Increafe fVhnct fnck locxeaft offalfi Page Vo&rine 205 Increafing, fee Ly«8 Inferiors Inferiors, /ee Honor Ingratitude Ingratitude, /ce Pcrverfe Tpiric Infolenc Infolcntj fie Bafs Ifrael What a childKtZitl VfOf ^ ff^birein Cods Love to Ifrael fioad 4 Ifrael, fie Mercy Indances InAances of the pporl{it2g of Gods heart ion?ardj England 148 Inftruments Inftrumencs, fee Abufc Iron Iron 7ools unfit to build God's Tabernacle 343 Ifraelites ^by the Ifraelites tpould have a King and Princes 53*^ Judgment It mi^ prove <« Judgment to in-^ vent a way to fatiifie Con- fidence 2 1 1 Judgment, tfhen to be Execw ted 300 Judging Judging, fte Error* K THE TABLE K ''" Kingdom Kingdom, Jee Troubles. King King} Jee Ifraelites Kings KlngS) fee Caution. Kifling Againfl: kifling the Book^in S Of earing 443 Know W^hatitii to know God 447 L Labor Labor, fee Prevailing Language 7he Language of the fn ofA^ pojlacj 409 Law Saints not under the Law 1 1 Liberty What ufe rvef'ould make of Li- I bercy 96 Licentioofnefs Licentioulnefs, fee Evils Lives Lives, boTP to compleat thecont' fort of them 10 Leopard Leopard, fee God Lyon 7he Lyom property 5°4 ^jotiy fee-God Lictle A lictle of Spiritual things ferves mens turns 455 London Gods mercy to London allthU War 114 London'/ g» (ions yz Love,/ee Perfon8,ChiIdreo, Fruir. England. Love, /ee Superiors, Con- vince, Notes, Magiftratcs. Lovcj/ee ScrvantSjSanftifies, Overcomes. Love , fee Relations ^ Ele- ment Lyes Several voaies of enereafrng Lyes. 206. M Magjftrates Magiftratesw«/? deal by Rea- fon rather than by Violc'nce. Magiftratcs fJ.'ould govern by Love 76 Mark 7he THE TABLE Page Tibc Mark of «i&e Bej]t 313 Mai ri age Marriage founded on confent, 391 Married condition Married condition, fee Blef- fing Mean condition The mean condition of vptllas the greatneji 9J our Ance^ors ii to he regarded . 392 The mean condition ofMofes Meditation A Meditation for pajjionate jpiritf 464 A Meditation /(jr Trades-men in London 469 Merchant ATcrchant, /ee Canaanitc. Mercie Gods mercy tojvards Ifrael U a Type of his n>aies xvith hU people 8 Mercy, rehen to hefhetvn 299 Mercy, fee Carnal props, London, Plea. Affliftion. Merciful hearts neereji to God. Minifters. Minivers pattern 3,5 Minifters muji convince^ not fcarefnen -51 h^s Minifteri dutj to open . Godj Love ■ -66 I Minifters fhould he wary in I ujingtartnefi 150 Miniftry The Miniftry a magnificent gift 346 Why men profit no mtre by the Miniftry 345 In chufing oar habitation we fhould have regard to a good Miniftry 347 Monopolize To monopolize Commodities is opprejjion 315 N NeceiTary Neccflary, fee Truth. New New Officers, fee Pride. Notes Notes to knoiv whether it be Love or Hatred by all that is before us 540 Note of Reprobation 320 o Obftinare Obftinate, fee D^vil. Oppreflion Oppreflion of others after c/e- iiverance from opprtiTioniit a great evil 97 Opprcfl'^n, /ee Deliverance, Monopolize. Oppreflion, fee Confciehce, & & &> Tradi ng THE TABLE Pige Trading, Evil. OprtiTionj/ee Under- trades- men. Overcome Ocdj Love overcomes aU un- vv&rth'ineji S4 Outward Outward tomforiSj fee Thoughts. P Pardon Pardonj/ee Reftitution Parents Parents andMafterj^mujiufe tnoreconvimon than corre- mon 52 Particular Particular perfons jhould re- mtmher Gods ancient Love. 7 Particulars affeU tnofi 294 Paflionatc Paflionatej^irifjj /ec Medita- tion Peace ji hltjfingfor them that ha fens peace 112 People Cods People are his Hofl 271 Perfeverance Fcrfeverance , why rmre frt' quent under the Oojptl than undtribcLarv ^9 Perverle A pervcrfe jfirit the pHniJh- ' ment of ingratitude 401 Piety Piety raifeth the heart more than Pride 126 Plea Ibe^Uiof Jupce and Mef cj 14a Popery Popery, /ee Beginning. Poflure 7be pofiure of a Congregation. 417 Prayer Prayer, fee Encouragement. Priefts Prieftja/ee Vanity. Preferve j Preferve, /ee Honor Prevailing Prevailing recompeneeth aU our labor infeek^ng 242 Pride Notts ef^ndt in fame new Of* fleers 461 Priviledg Priviledg, fee Saints Proceffion Proceffionj/ee England. Profic Profitj/ee Miniftry. Promit€ Ni? cmmandin thtGofdttfhb' m a pr9mif€ 9^ T H E TABLE Page Profpertty Many Saints wot ft for profpe- ruy 45$ Profperity, fa Exalted Proud Proud rMe»5 h Vanity Providence Ib'ings accidental art und^r providence lo Provoke How we (hould provoke one another ^ 4^4 Provoking Provoking Godj fee Aggra- vation Provokingi?nJe3c/>rejffe^ 465 Puniflitnent Tk punilhmenC of Ap facie. 409 R Reafon Reafons of Jacob's taking his brother by the heel 2 1 9 Reafon, /eeMagiftrates, Life Relations Ihelove of all Relations in Godi Love 85 Religion Religion> fee England Reformation Reformation, fee Awaking. Recreation l^mesfor Recrcadon to he al- Page loTved to Servants J oi Repentance Repencance^ a Gfijpel- Graces not of the Lapp 66 Reproach Rcproacha yeeApofiacy Reprobation Reprobation^ JteNotCjDan- gcrou? fign Refticution ^^hj no pardon without Refti- tution 320 Scripture for Reftitution ; 321 Pvepute Repute not to be trttfed 42 1 Reverence ff^e are with Reverence to hear the Lord (pesk^ 416 Rich Rich, /cc High-minded Root Whafs the immediate P^oot of Faith 177 Rule Rule for matter of Meditation. 7 Ihe general Rule of U'orfhip. 437 S , Saints I Friviledg of Jjrael refer to the ^ Saints ii e^e^ e^ 2 Saints THE TABLE. Page Safmi, fee Law, Afflaion, • Profpcrity. Satan Sat a n* J great defign y i Sanftifie Gods S'pititgrkved only bjtb^ Saints o Spirit, /ee Church (^6d$S^m% bitter top me 406 Slaves >^aii«.%iiic oIave« G,d,Lov,Utim