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Practical Obfcrvations &
CONTINUED |t*
*| Upon the Eighth, Ninth, and Tenth |^
•*» Chapters of the Prophesy «
•a of &♦
I H O S E A. I
*5j Firft delivered in feveral Lectures^*
*3 at Michaels CornhiL London. &
-« i » Ik-
's By feremiah 'Burroughs, f* Jp
g__— _ _^t
Being the Sixth Book publifhed by gu KS*
Thomas Goodwin, } r William Bridge, $ <* gj*
William Greenhil\l John Yates, *£ «•-
tyfrwA Simpfen, ) I Will. Adder ly. £ ' * CS*
fc . P^
••c
-•4.
LONDON: rr
*£ Printed by P^r Co/*, at the fign of the Printing- Prefs in {jj*
4$ Cornhil, near the Royal Exchange. 1650. j£v>
, m
ffflfSf Swiff
o the
READER.
WHAT We have by way of
Preface fet before the Edi-
tion of the Fourth, Fifth, Sixth and
Seventh Chapters, may fufriciently
ferve for a Premife to thefe Eighth,
Ninth and Tenth Chapters, ashol>
ding forth the life and Scope of the
whol Prophefiej. and the Authors In-
tentions in his Comment theron: So
as We mall only need now to give
Letters of Credence before the
World, to the paffing of Thefe,as the
belt, and moft authentick Notes that
4 z could
To the %eJT> 8%^
could any way be obtained, both as
theExtra&s of thebeft Notes of Ser-
mons , taken from his Mouth , and
chiefly his own Writings , which
were more brief. Exfpeet fhortly
the Eleventh, Twelfth, and Thir-
teenth Chapters from the fame hand.
We commit Them, and the Reader
to the blefsing of God.
Thomas (joodveyn,
Sydrach Simpfon,
William (jreenhil,
William ^Bridge,
sf-ohn Yates,
Witt, dldderfc
THE
*T* T-I E
CONTENTS
Hofea, Chap. VIII
VERSE I
Page j
Obfervation i
Inifiers muji not only
be trumpeters of Mer-
cy and Peaces but alfo
of Judgment
■ ■
Obf. 2
Miniflers muft not be weary of
their wurk^_ though little good
come of it 3
Obf. 3
The denunciation of tbre itning in
the Name of God) k a terrible
found ibid.
Page
Obf 4
Men flatter themselves when dan~
ger it at a difiance 4
Obf. 5
All the fwiftnefi of an enemy is
fom God 5
Obf. 6.
God doth not prefintly caft away a
Churchy though it be guilty of
many fms. ibid
Obf. 7.
It is an high exprejfion of the Pri*
vi'edge of a Churchy That it is
the houfe of the Lord* 6
Obf. 8
Though we be Gods houfe^ yet ene-
B mies
THE CONTENTS.
Page
mks m ay come upon uf . 7
VERSE II.
Opened. 8
Obf.i
In affli&ion men fie their need of
God. 9
Obf. 2
7be vilefi wretches in time of di-
frefi will call for help of God
ibid
Obf. 3.
Acknowledgment of God in a for'
mal way 3 U that Hypocrites
thinly will comendthem to God
10
Obf. 4
"Degenerate children look^fer favor
for their godly parents fa^es.
II
Obf. 5
They will thinly to have the fame
mercies their father shad ib.
VERSE III.
Obf. 1
The true Worfhip of God is the
Good thing hy way of Excellen-
ce U
Obf. 2
Gods Worfrip is repelled hy carnal
hearts ib.
Obf. 3
Though at firft men only leave
Page
God3 ytt at Uft they cajl km
off with abomination ib.
Obf. 4
When the good of Duty U cajl off,
the evil of punijhment will come
in 14
VERSE IV.
Expounded
15
Obf. 1
We may do the thing God would
have done^ andyetfin highly a-
cainftGod 17
6 Obf. 2
Togo ahout great hufineffes with-
out confuting with God, is fin .
18
Obf. 3
Alteration in Civil Government
is a great matter ib.
Obf. 4
When we are ahout great hufintf-
fis we muji lool^ at Gods ends.
ib.
Obf. 5
We tan have no comfort of Gods
mercies , if we fiay not Gods
time 1 9
Obf. 6
When we have a mercy promifed,
we mufi tah$ it hy lawful means
ib.
Obf. 7
Ifhen we have a mercy we muft
improve
gfcMtl
THE CONTENTS,
improve ft fir God so
Pod h&Q™* how to m*h vfe of
mens fins 2%
Obf.9
God many times fitjfers finners to
prober a long time ib.
VERSE V.
Obf. i
though Idolaters promife them'
[elves fafety by their Jdolsy yet
they mil leave them at la ft 26
Obf. a
7akf beed of Engagements in what
is evil 28
Obf. 3
Jfby cufiom in evil we have no
power to gtt out 3 this mil be
vomexcufe ib.
VERSE VI.
Obf. 1
None are fo fottifh in wicked waies
as Apo fiats 20
' Obf. a
To be devifers of evil in GodsWor-
fiip is a great aggravation of
fin ib.
Obf. 3
Men flick^clofe to their own in-
ventions in Gods W0rMp ib.
Obf. 4
There U no fin more hereditary then
Jdolatrj, '-fa
Obf. 5
Idols muft be broken in pieces 3 4
Obf. 6 r
Whatfoever may be broken in pie*
ses we may not makg onr feed
ib,
Obf. 7
Deifying a Creature makes way
for the defiruBion of the Qre&*
ture 35
VERSE VII.
Obf. 1
idolaters are willing to take pains
for their falfe worpip 35
life. Let to take pains for the
the trm WorMp 'ib,
Obf. 2
Idolaters fow in hope %6
Obf. 3
Idolaters lay a ground for fuccef»
fion ib,
Obf. 4
Idolaters obferve their feafon ib.
Obf. 5
Many fow the wind 37
Who fovr the wind
1 Some Students ib.
2 Idolaters ib*
3 Formalifls 38
4 Vain+gkriow ib.
5 Carnal Volititidns 39
6 Such as ferve themfelves
B 2 ' of
THE CONTENTS.
Page
of fin. ib.
life l. Comfort for the Church
that al their enemies do but for?
the wind 39
Life 2. Miniftersmufbewmof
fo wi&gi he wind
i If they bring empty words.
2 Their own fancies to the peo •
fie 4*
QW.6
1-Uj thitfow the wmd5 it is juft
with God they f:oitldreap the.
whirlwind 42
Obf. 7
Sometimes wicked aEfions may
feemtoprojfier, though the cutfe
of God be upon them. 44
Obf. $
%c have our defies fatis fed for a
whik^andthen defiroyed, is a
great judgment 45
VERSE VI IL
"Expounded 4^
VERSE IX.
Expounded 5°
Objeft. Why doth God compare
the ten Tribes to a wild Ap ?
Anfw. I . To frew their ftubborn •
nef 52
2 To few their contemptible-
nef 53
Page
Obj Why doth he fay [Alone?]
AnftV.i. To fhew;they would be
under no Government 54
2 That they were fit for no fo •
ciety 5 5
Obf. 1
Where we plicc our confidence,
there our luve fhould be pldced
ib.
Obf. 2
Idolaters wit not ft and upon terms
if they may have their Idols any
way 5 6
Obf. 3
It is an evil- thing to be drawn to
falfiwor(hip 57
VERSE X.
Obf. 1.
It is a great evil when wicked men
feem to projper more than Gods
people in outward eft ate 5 9
Obf. 2
Many times when men thinh^ they
provide mofl for their peace,
they provide m oft for their ruin
61
pbf. 3
People many times run hctdily on
in evil mates that will de§rjy
them 62
Text opened in diverfe Parti-
culars 63
Obf.
THE CONTENTS.
Page
Obf. i
When fnmer shave brought trouble
upon themfelvesytben they com- j
plain much. 66
Admonition to England ib.
Obf. 2.
1 axes upon mens elates is but a
1 little burden in rejfeff of being
brought under the power of the
enemy ♦ 67
Obf. 5
% axes are hut little burden in com*
parifon to the carrying of our f
• brethren into captivity 6j
Obf. 4
It is Cods mercy. to bring leffr e-
, mis upon us thereby to prevent
greater lb.
Obf. .5,
the confederation of little burdens
upon us sjhmld move us to turn
to God 68
Gbf. 6.
Gods judgments againfl wicl^d
men are the beginings of fur-
tber judgments ib.
.VERSE XI.
Opened 69
Obj &.
Why God would have but one Al-
tar? 74
. Anfw.
I. Ihefe Altars did typifie ivpo
Page
things
1 That Chrift was to be the on*
ly f aerifies 74
, 2 Ibat all our fervms are ac •
cepted only in him ib.
2. Ibat it might be the bond of
the Church*
Other Objections Anfwered* 76
Obf. 1
Mans inventions in Gods Wo?-
(hip are rejetled of God 77
Obf. 2 .
Ibcre is. no fop in fuprfitious
worfbip 78
Obf. 3
We are ready to imitate our fort-.
fathers in what is evil] bu4 not
1 in what is good y.y
Go
"faty heed difi.rrct 0) tim&fnake
us not to fear the tbreat&ing the
left. 80
Obf. 5
Every age ads fomething toldjls-
tiy an d falfe worfnp 8 1
Obf. 6
What ever names rve give to
things., it may be God will give
other names md titles 85
Obf. 7
When mens be arts are fet uponfalf
waks of worfhip yit isjuft with
God to let them have their dt'
fires to thefull ib.
VERSE
THE CONTENTS,
Pag«
VERSE XII,
Obf. i
Whatfotver is urged or praUi\ed
in matter of worfhip, it muft
have warrant out of the written
WordofGod 85
Obf. 2
Wefhould lookjtpon the Scriptures
as concerning our [elves 9 2
Obf. 3
7he things of Gods Worfhip are to
h looked upon as great things.
96
1 Becaufe they are from a great
God ib.
2 The lufire of the great God
jhines in them ib.
3 Ihey are the myfieries of Gods
will 97
4 Ihey are of great concernment.
98
5 They have great power on the
heart of man ib.
6 They mak$ all thofe great that
receive them 99
7 Ibey are great in Gods account
ib.
Obf. 4
Th* word is matter for the 'great eft
fiirits to exercife tbewfcn.es a~
bout
( r
It Is J -MtQ
Page
have high thought/ of Gods Law
102
Obf. 6.
The worfhip of God ts a great mat-*
fer 105
The Word of God accounted
firange
1 As not concerning them 105
2 Strange in their apprebenfions.
106
3 There is no futablenefi between
their hearts and the Voftrine.
107
4 Ihey ufe the Word as a fir anger
viz. for their own ends 108
Obf. 7
Super fiitio us people that are very
zealous in their own way of
worfhip) are very negligent in
Godiway 108
Obf. 8
It is a dangerous thing for men to
have their hearts eftrangedfrom
Gods Law 110
The Vegrees of the hearts 1 firange*
mentfrom God.
1 His delight in God ah ales ill
2 Ihey are left frequent together.
ib,
3 He hath hard thoughts of Gods
Word ib
4 He wifreih the things in the
Word were other wife ib.
< He begin* to Vifien to things
that are againjl the Word nz
6 He
THE CONTENTS,
Page
0 He mU not fearcb throughly
into truths ib.
7 An engagement infome unlaw-
ful pr aft ice ib.
8 Weighty arguments novo become
wea\ ib.
p He violently reje&sthe Word.
ib.
Obf. 8
7bal which mens corrupt hearts
mil not clofe withal they put it
upon Chrift, a if Chrift had
delivered them from it 113
VERS. XIII.
Obf. 1
Men may continue in outward
profejfion , and yet the great
things of Gods Law may be
firange to them 115
Obf. 2
Mofi men offm up nothing to God
in facrifice butflefh 116
Obf. 3
To aim at Selfinferoing Godjeats
out true devotion 117
Obf. 4
If Self be regarded^ all is rejected
IIP \
Obf. 5 ;
l\4&i may be much in hih ft
and yet their fins ft and up >n the j
fcore never the left
Obf. 6
Howfoever God may forbear mc j God f
Page
\ed men a time, yet he hath a
time to remembtr all ib.
Obf. 7
God remembers the fins of wicked
people, efyecially in tbeptrfor-
manceof holy duties 1 22
1 Becaufe we come into Gods
prefence ib.
2 Holy Duties are aggravati-
ons of fin. ib.
Obf. 8
God vifits mens fins when they
tbinkjbe negleUs them mo ft 1 2 3
Obf. 9
Carnal hearts, when God vifits
their fins, plot which way to
fin ft for themfelves 124,
Obf. 10
It is one of the mofi dreadful judg-
ments of God upon a Nation,
when he hath delivered them
from one bondage, to deliver
them into the fa me again 125
OhC 11
It isjuft with God that thofe that
inherit their fathers fins fr>ould
inherit their fathers judgments
ib,
■ (
AU places are pi a nifty
wfr- e ib.
j
Obf.
THE CONTENTS,
Page
are moft fecure 126
Obf. 2
It is Gods favor that wak^s a man
127
Obf. 3
lb e greater excellency Godraifeth
a man to, the filer is his fin
to fr get God 128
Obi. 4
When mens he . rts are farthefl off
from Godytbtn are tbej for war-
defi in fuperfritiou 1 2 8
Objections anfwered 129
Obf. 5.
Men ate more fubje& to fecure
tbemfelves from outward things
than from Gods wrath 132
Obf. 6
When men blejhhemfelves in their
own thoughts, they foouldcm-
fider what are Gods thoughts ?
133
Obf. 7
Brave things are fubjeB to Gods
devouring fire 134
CHAP.
IX
VERS. I.
Obf. 1
that's a ftd »ar where the Con-
Page
queror hath caufe to be [ad at
the Conqueft 137
Vfefor England ib.
Obf. 2
Leagues wherein we much rej&yct
may trove occasions of forrow.
138
Life. Be not greedy of peace before
the time ib.
Obf. 3
Carnal hearts hit jithemf elves in
in outward profyerity 139
Qbf. 4
When men he jolly andmerry, they
fieuld confider whether it be
- from God or not 14b
Obf. 5
We may prober 3 and yet have no
caufe ofvy ib«
Obf. 6
Carnal hearts are immoderate in
joj 141
Exhortations.
1 Be net taken with the worlds
jollity. 142
2 Imitate them not in their waies
ofrejoycing ib.
3 Do not re Joyce as a People 143
4 Re Joyce not prof andy ib.
5 Re Joyce not as having fo much #
caufe as oihers 1 ^ .
Obf. 7
Many that fcarn mean men may
not be in (0 good a cafe as. they.
ib.
Obf. 8
THE CONTENTS.
Page
Obf. 8
Although we mjoy the fatm blefi
fingsthat othess do9yet wemay
not have the fame eaufe to re-
Joyce that they have 1 44
Obf. 9
It it a great argument of mens mi-
fery that others rejoyce, when
they cannot 1 45
Obf. 10
That which we caU little matter
in corrupting Gods JVorfbip 3
God calls a going a wforing
from him 1 47
Obf. 11
A Teopk may be free from the
grofi evils of another people > and
yet be in a worje condition than
they I47
Pmcd . I4§
Obf. 12
1c he confiant to evil principles is
not fo great an evil^as fobefalfe
in goodprinciples ib
Obf. 13
The fins of Gods" People are the
greatefi fins of all i49
Obf. 14
Idolaters love outward proj}.erity
becaufe it if a reward of their
fir vice to their Idols 153
VERSE II.
Obf. 1
God often lets wickgd mm come
near a mercy 3 and then cuts
them off 154
Obf. 2
God flrikes wicked men in thofe
things their hearts are m. ft fet
upon ib.
Obf6.
The promifes of the creature will
lye, the promifes of the world
wiH not, 15c
Obf 4
Men fi all fail at laftin what they
thinkjkey to get in a way oj fin
ib.
VERSE III.
Obf. r
It is a great judgment of God to
drive men cut of a Land for fin
Obf. 2
Ihejlate of the Church of God is
excellent jb.
Ufe 1. To Jhew thehappinefi of
Beleevers ib.
life 2. Tofiew what a judgment
it is to be caft out of the
Church of God ib.
Obf. 3
Thofe that mal^e Leagues with
wicked men , it is juft with
Godthey fhould be. enthral' din
their abominations 161
*B Obf.4
THE CONTENTS.
Page
Obf. 4
n men are inwardly unclean^
. God cans not for their outward
clean vefi ib«
Obf. 5
A. great fin it is for the Saints to
j?}'» with the World in evil
vpurjhif 1 6 1
VERSE IV.
Obf. i
Tkofe thatabufe their joy to lit ft,
it is juft- with God to take it
from them J«3
Obf. 2
This ma\es the affii&ion hitter
when thejny in Gods fervice is
front *b«
Obf. 3
It is a fad thing when a creature
-would feekjo God* andyei God
rcylishim 170
VERSE- V.
Opened *73
The perplexity of the wicked in the
Lords day,
1 Jill comforts are gone 1 77
2 God Himfelf fights again ft
them ib.
3 Conscience terrifies them ib.
4 They know not whither to go
for help ib.
<> The thoughts of God art !&•
Page
nhUto them ib.
6»7befe miftrics are but the
beginning of farrows ib .
The Saints know what to do in a
day of calamity
1 BlefiGod that ever they \new
him 178
2 Exercife Faith in the Word
179
3 SarMifie the Name of God
in his Judgments ib.
4 Eafe their fouls by Fray c\
ib.
$ Ste' beyond prefmt tviU*
ib.
VERSE VI.*
Obf. 1
Carnal hearts have alwaies fomt
ftnfting thoughts how to pro*
vide for them ] elves 180
Obf. 2
Carnal hearts will rather make a ■
ny thing their jrefuge in affli&i-
on-, than God 181 •
Obf. 3
It U a gnat affii&ion to be forced
to leave ones own Country and
never return 183
VERSE VII.
Obf. 1
God hath his ft time for execution
of Judcmnt 187
^ Obf, 2
THE CONTENTS.
• Page
Obf. 2
The apprehenfon of preftnt evil
' terrifies the foul 1S8
Obf. 3
Wicked men will not kgow TiU
they fed ib.
Obf. 4
The knowledge men have of God
in time of affiUion is a wor*
kinz knowledge 189
> Obf. 5
In time of affii^ion men cry out
thai thofe are fools thatfeduced
them ib.
Obf. 6
It is no excufefor men to be led a-
fide by their Mini f ex s 190
VERS. VIII.
Obf. 1
Many vile thing? are bid under
glorious titles i£?X
Obf. 2
When the Truth is cleer^ it is dan*
geroits to feek^ the Opinions of
others 192
Obf. 3
No caufe ft ill but will be main-
tained by fome learned 1 93
Obf. 4
It is a great grief to thft that
hive intertft in God, to fee thofe
that maintain that which is e-
• vil^to pretend as much for God
as any ib.
Page
Obf. 5
Ton muf hate ground f cm Scri*
pture before you fubmit to any
thing in the Worfbip of God,
195
Obf. 6.
Thofe thathave interefl in God re-
joy ce when they fee faithful Mi -
nifierskeep clofetoGod 199
VERSE IX.
Obf. 1
Wbmfaperfxition hath gotten deep
root in the heart it is hardly got
out. 1 o%
Vfeto England ib.
Obf. 2
We may find worfufagefom thofe
thai frofefl Religion than from .
.thofe which prof efi it not 2 oj^
Ufc. Take heed hove you carry
your fives towards your
'Brethren ib.
Obf. 3
God may behold thofe j ilfby who
carry fair fie&s in Religion.
ib.
Obf. 4
For men to ftand out impudently.
in wickedncfi committed is abo*
minablein the eyes of God 208
Obf.5 .
To joyn with others to do fo is worf
ib.
3 2 Jpplied
THE CONTENTS.
Page
applied to fome of the Gentry and ,
Mobility of this Kingdom ib.
Obf. 6
Such as do Jo may prober a while,
200
Obf. 7
At lafl they fball all perijh ib.
Obf. 8
The fins of the forefathers it an ag-
gravation of the childrens fins
ib.
Pag«
VERSE XL
VERSE X.
Obf. i
We fiould lay to heart Gods love
to our fathers > andfeekjo conti-
nue it to ourfelves 211
Obf. 2
Doe great nefi of Gods love is not-
enough to engage carnal hearts.
214
Obf. 3
There is no evil fo jhameful but a
carnal heart wilforfakg the glo-
rious God to cleave to it 2 1.6
Obf. 4
Soto leave God and cleave to wic-
kedncfi ir abominable ib.
Obf. 5
It is ufual for people to be of the
Religion thofe are of whom they
love, 2 1 q
Obf. 1
Multitude of children is a glory,
to a people 2*i
1 By them they are multiplied,
ib.
2 What excellency is in their
children they look^ upon it as
their own ib.
3 1 hey })ave hope of cmtinu ac-
tion ft om generation to gent *
ration by them ib.
life. Bring up your children in
the fear of God ib.
Obf. 2
Godlinefi brings bleffmgs fwiftly >
and wic\ednefi drives them a*
way as f aft 245
VERSE XI L
Obf. 1
Many thinly all is well when tltyj
have efcaped fome judgement,
246
Obf. 2
// is a judgment to be deprived*
of children ib.
* Obf. 3
It is God in the Creature that up-
holds it 248
VERSE
THE CONTENTS.
Page
VERSE XIII.
Expounded 253
Obf. 1
God' may depart from men ork£ng;
doms in their greaiefi proffer ity
255
life Take heed when yon are m
your proffer ity ib.
Obf. 2.
God never pews Co much reffeU to
any^ but if they for jak^ himy
wrath follows 256
Obf. 3
The curfofGod goes for ward from
the Parents to the children 257
Obf. 4
'for the curfe to follow from the pa*
rents to the children fa an heavy
curfe 259
VERSE XIIIL
Obf. 1.
Mens fins oftentimes mafy Gods
Minifrtrs at a ftand what to
Jay in prayer 263
Obf. 2
The fruitfulntfi or harrennef of
the womp fa from God ib.
VERSE XV.
Obf. i
AfovzaUfmf) the fin of Idolatry
Page
ntahgs a people hated of God.
169
Obf. 2
To tak$ oceafion to fm from Gods
mercy fa a thing which' God
hates 269
Obf. 3
'lis a hateful thingio.cafi off the-
Government tbA God would
have men under 27 1
Obf. 4
Some fins provokg God to hatred,
272
Obf 5.
Sometimes God manifefrs his dif .
pleafure in the places where we
fin. abo
Obf. 6
God cannot endure wichgdnefi in
hfa ownboufc ib.
Obf. 7
Men in Authority tbinhjtt a difi*
honor to be per] waded to alter
their minds 276
Obf. 8
Engagements wor\ deeply in men
when they are engaged in theit.
honors ib.
Obf. 9
According to peoples intetefrs fa
they are 277"
Obf. 10
Princes though they fhould be ufed
with reverence^ yet they fb old £
not In flattered ib.
Obf.-
THE CONTENTS,
Page
Obf. n
When Princes fuccejfively are wic*
\edj there is little hope of good
to that people 278
VEPvSE XVI
Obf. 1
.Cod will not abates forbear fin'
ners 278
Obf. 2.
If God leave Governors to revolt
the people will be fmitten 282
Obf. 3
Compulfion of Authority doth not
ex cafe fin 283
Obf. 4.
Tbe apprehenfion of Gods hand in
fmitingfloould humble the hearts
of firmer s 284
Obf. 5
God hath his time to dry up the
roots of finners 285
VEPvSE XVII.
Obf. 1.
Let all the world for fake God a
fj'uh fid foul will not 290
Obf. 2
It is uo prefumption for a few to
chalenge in'ereft in God3 when
the generality do not 2 pi
life. Let hone be offended at the
fewnefi of tloje that kgep the
truth ib.
Page
Obf. 3
It is a dreadful thing for wicked
men to be declared againfi by
the godly 292
Life. Do not flight it 293
Obf. 4
When men are violent in wiched'
fief, God will be violent in his
judgments ib.
Uie. Lake heed of being violent
in the wais of fin 294
Obf 5.
In matters of Gods IVorfkip w%
mufi hearken to God ib.
Obf. 6
It is a judgment to have an un-
filed Qirit 2 $6
Obf. 7
Prize the Communion of Saints.
298
CHAP. X.
VERS. I.
Obf. 1
The Church is compared to a Vine
300
4 • Reafons
1 It hath an unpromifing cut*
fide ib.
i his the mofi fruitful plant
th^
THE CONTENTS.
Page
that grows t ib.
3 fiti plant requires fo great
care ib.
4 It is the mop-depending crea-
ture' 3CI
5 If not fruitful It is m$ft un-
profitable ib.
6 It is the emblem of phce.
302
Obf. 2
Empfinefi of profefcrs is a very
great evil 3 03
Reasons.
1 ■? "lis unnatural 304
2 'lis a dijhonor to their root.
ib.
3. It fiufiratestbe Lord of all
his car elk lb.
4 7/.?cre if »<? blejfitig upon thy
fml ib.
$ If there be Grace it canwt
but bear fruit ' ib.
6 Common gifts fhal be taken
away 3 °5
7 An empty ffirit is fit for the
Devil to poffefi 306
8 God doth not let us fit empty
of bhffings jb.
9 Ihe Lord bath juftly made
our Vine bleed for its emptU
nefi ' ib.
2 0 the evil of emp tine ft is great
according to the greatnefiof
opportunities ib.
( .Life 1 If it he evil to be empty >
m Page
what an evil is it to bring *
forth il I Grapes ib.
life 2 Lit us pri&e fruit fulntfi'
r obf. 3
It is all one to be an empty Chri* '
ftijn3 and to, bring forth fruit'
to ones fr If 315
Obf. 4
IP hen God is fp oiling a Natim it
is vain for people to think^ to
provide for themfelves 3 1 J
obf. 5
To encreafe our xvickednefi by Gods
blefftngs is an abominable thine,
Reafons
1 It is again ft the ingenuity of
a Chriftian 32Q *
2 Chriftian Principles are a-
hove eft ate ib.
3 It is agaiuft our prayers.
ib,
Obf. 6
The love Idolaters have to their I-
dols ii according to that ability
they have to ftievp their love.
320
VERSE II
Obf.'i
Thongb men ftrive never fo much
to maintain rob at is wily God
will break}* 326
Obf. z
THE CONTENTS.
Page
Obf. 2
though men be convinced of an e-
vil) yet if the temptation abide
they will fall to \t again. 327
Obf. 3
BuperfiitioiM Images and Altars
ate to be taken away. ib.
Obf. 4
If we give that r effect that is due
to God to another thing 5 the
Lord will dejlroy it ib.
Obf. 5.
If God breakdown what is evil
let not us fet it up ib.
Obf. 6
Ifa mujl not breaks down Images
to make up our awn broken e-
patcs 328
Obf. 7
Mens divifions brea\ the necl^of
what they contender ib.
VERS. III.
Obf. 1
It is a great evil for a per fie not
to have the pretention of aright
Government 331
Obf. 2
It is a great evil not to fear the
Lord to 2
Obf. 3.
When men have the countenance of
great ones, there is little fear of
God amongU them ib.
Page
Obf. 4.
The taking away of Kingly power
is a fttnijhment for the want of
the fear, of God 333
Obf. 5.
The times of Gods wrath for ceth
acknowledgment from their
^hearts that fear not God 334
Obf. 6
When the heart is humbled it will
not put offthe.caufe of evils to
other men 335
Obf. 7
When God for fakes a feople .there
is nothing can do them good
Obf. 8 33?
It is jufi with Gad to mokg thofe
things unufefid which finful
people dote upon ib.
Obf. 9.
God can foon change the hearts of
feople in reference to their King
33?
Obf. 10
The difference between Gods people
and wicl^d men ib.
Obf. 11
The ft outer creature confidence z/a
the more do they finl^ when they
are croft in their hopes 3 40
Obf. 12
When a carnal heart is knocht off
from creature confidence then he
'efPairs ib.
VERS.
THE CONTENTS.
Page
VERSE IV.
Expounded %6i
Obf. i.
Carnal hearts in their fir ait J take
fhifting courfes 9 becaufe they
have no God to go to 364
Obf. 2
Jt is an evil thing for prof effors to
combine with wicked men 3^5
Obf. 3
7 here is no truft to nicked mens
Oaths and Covenants 365
Obf. 4.
Breaking Covenant, though with
wicked men, is a great mc\ed
nefi ib.
Obf. 5
Injuftice and OppreJJion is a fore •
runner of Hum 372
VERSE V.
Obf. 1
Ihofe that ftar God leaft, are mo ft
afraid of any thing elfe 379
Obf. 2
In times of danger we fhould he
moft folicitous about tbeWor*
pip of God 384
Obf. 3
Cities that arefafe fhould btfenfi-
, bit of tht mifkies of others.
385 ,
Page
Obf. 4
Idolaters that dedicate themfelvts
to Idols, are the people of that
Idol * 287
Obf 5.
Idolaters account their Idol wor-
fhipglori
tor tow
\Q'l
VERSE VI.
3 Obf. 1
Our depending upon men for help
is dearly bought 392
Obi. 2. #
It is the fafhion of Idolaters to
rejoyce much when they get one.
another s gods ib.
Applied to England ib.
Obf. 3
Mtns own counfds in matters of
Religion bring them to fhame.
1 Becaufe it is much regarded
ib.
2 God leaves them to folly.
ib.
3 They provoke God by them .
398
Life. 1 . What to avoid in Coun-
ts.
1 s7 at fe principles, ib.
2 Wicked men ib.
3 Self ends ib.
4 Pride and conceitednefi ib.
5 Flefh and blood ib.
C 6 Taffion
THE CONTENTS.
Page
6 Yaffionandfioveardnefi ib.
Ufc. 2 What wejbould attend in
our counfels
1 Look^ up to Jefus Cbrift.
399
2 Pray much ib.
3 Let the fear of God be firong
400
4 . Keep to the Word of God.
ib,
5 Be not put off with Jhews of
Keafon 4c 1
6 Be bumble , ib.
7 Confult mtb an indifferent
judgment ib.
8 Do as you woulh be done by
ib.
9 Whether it may not coft too
dear, though good ib.
VERSE VII.
Obf. 1
Vngodly men in their greatefi rage
are but affiant, if God come a-
gainfi them 403
Scripture Exprejpons touching the
vanity of great perfons 404
VERS. VIII.
Obf. i
• Jod dcflroies the gkriow "Names 1
of Idolatry 406
Page-
Obf. 2
The nearer a thing comes to the '
nature of fin, the viler it is*
ib.
Obf. 3
Fglfe WQtfoip is the great finne.
407 •
Obf. 4
We mayfo abufe the creatures jhat
we may turn them into fin it
felf ib.
Obf. 5
When any Ordinances of God are
abufed, they are to be but pur*
ged--, but hivent ions of men are
to be defiroyed ib,
Obf. 6
Mans fin brings defiruUion upon *
the creatures 408 -
Obf. 7
If it be Jad that falfe rvorjbip is
neglected , how fad is it that
true worfhip U } 40 9
Obf. 8
The ruin of Idolatrous places is
morepleafing to God than their
pomp 41a
Obf. 9
What men account highly of in
matter of rvorfhip , when the
enemy corns in he contemns them
ib.
Obf. to
God can makg an alteration in Ci*
ties and Kingdoms • 413 5
THE CONTENTS.
Page
Obf. u
i It U a great miferj to faU into the
hands of one* enemies 414
Obf. 12
Ihe wrath of God is very dreadful
ib.
Obf. 13
, Jo live in mijery is worje than pre-
fent death 415
Obf. 14
The miferj of wicked men in affii-
Bion is wonderful 4 1 6
Obf. 15
^Defieratim is a dreadful thing,
ib.
Opened
VERSE IX.
Obf. 1
4*8
1o cemit the jame fins ourancefiors
did) is greater than theirs was
41 p
Obf. 2
Godtakgs.it ill when tbofe whom
he hath ufed topunifh others for
fin> commit thejamefins them-
felves ib
Obf. 3
Children of iniquity may efcape
L onte and again 423
VERSE X
^Expounded
425
Page
Obf. 1
When God hath a mind to bring
about a things he will gather a
people 427
Obf. 2
God will chufe his red he will
fcewrg us with ib,
VERSE XL
Obf. 1
Such as are divided in prosperity j
fball be bound together in bon-
dage 430
Obf. 2
It is a fign of a carnal heart to a •
void any workGod cats to> be*
caufe it is difficult 43 1
Obf. 3
Hypocrites are content with fuch
jervices as bring prefent comfort
ib.
Obf. 4
It is a fign of a carnal heart to (eel^
prefent accommodation 43 2
Obf. 5
God looks with indignation upon
fuch as mind nothing but eafe
and delicacy 455
Obf. 6
It is an honor jor men to go tho-
rough difficulties for Gad 439
Obi. 7
Let no men boafi tbty live more at
eafe than others ib.
C 2 Ufe.
THE CONTENTS.
Page
life. Comfort for the affti&ed
Obf. 8. "
Ibofi thatforfike the true ^orfhip
of Gody 'tis well if tbey come
into the meaneft condition a-
tnong Gods People 44 1
VJERSE XII.
Obf. 1.
Ibough the fins of people be great;
and judgments near , we know
not what an exhortation may do
441
Obf. 2
?be aUions of men are feeds 44 5
Obf. 3
Ibeyfial come up in the fame Jqnd
ib.
Obf. 4
Ihe fed lies in the ground rotting
a while ^ yet afterwards comes
up, ib.
Obf. 5
Ihe feed fowen comes up through
the bleffng of God upon it ib.
Obf. 6.
Jhe better the feed if, the longer
it lies under ground 446
Obf. 7
Ibe Minifiers of Gad ore fivers.
ib.
Obf. 8
Large oportunities of doing fir vice
for Godfhould be our riches ib .
Page
Ob£. 9
It is not every feed wiU ferve the
turn 447 ,
Obf. 10
As j man fiws fo fiall be reap.
450
life. Let the Saints fit a price
upon the affions ofKigh-
teoufnefl 4*) I
Obf. 11
God will give abundantly above
our good worhj 455
Obf. 12
Ihe hearts of men naturally are
fallow grounds 456
Obf. 13
It is high time tofiekjhe LORD
474
Reafons.
1 God bath been a longjime
patient ib.
2 Mercy is even going ib.
3 It is an acceptable time,
ib,
Obf. 14
It is time for England to feeh^
God 47°
Obf. 15
God will come tofow Right eoufnes
in time 480
Obf. 16
Sometimes God doth nc'i prefently
ra'mEigbteoufnefi upon his peo-
ple thatfowit 481
Obf. 17
THE CONTENTS.
Page
Obf. 17
Ibofe that feel^arigbt mil centime
fckingtill God comes ib.
Motive j to continue feek^ng.
1. Ihott art doing thy duty.
482
2. Ihou canfi not do better.
ib.
3 . While you are waiting God
is working good ib.
4. While thou art feeking thou
art not withut fome dews.
483
5 . When be comes he will come
more fully. ib.
Obf. 18
To tbofe that are content to feek^
God till becomes, he will come
rritb plentiful jbowers 484
Obf. 19
7b e help of tbofe that fee\God is
from Heavin 485
Obf. 20
When God comes bemakgs bis peo-
ple fruitful ib.
Obf. 21
God comes inrigbteoujheflto-tbext
tliat feekhim 486
Obf. 22
though the good we do he our own
gwd yet Gcd rewards w as
tlwtgb he got by it ib.
Page
VERSE XIII.
Obf. 1
the fruits of falfe worfbip U the
encreafeoffrn 490-
Obf. 2
A man is ready to trujl in hi* own
wiy 492
Ufe3 What ajhame is it Saints
ftould not trufl in Gods way
495
Obf. 3
When great men go along with Re»
Ugionmenthink^it muji needs
he right 497
Obf. 4
Great Armies are the confidence of
carnal hearts 498
Life, Examine what your con-
fidence is 499
VERSE XIV.
Obf. 1
Tumults are a token of great wrath
of God. 500
Obf. 2
Pollicy will not prevail if God be
againjl us 507
Obf 3.
Great is the rage of war if God let
it
•—
THE CONTENTS.
Page
it oh* 5°8
Obf.4
The fins of parents many times
comes upon little ones ib.
. Obf. 5-
gbe judgments of God when neer
wfhould awaken us. 509
VERS. XV.
Obf. 1
Miferahh judgments many times
arifefrom caufes W Uttk thinly
of ■ 510
Obf. 2
from places of Idolatry come the
greateft evils to a Kingdom
ib.
Obf. 3.
, Falfe mrfeip is the great fin Cod
Page
is provoked again fi a Nation for
Obf. 4.
God takes notice not oniy of mens
finsjbut their aggravations ib.
Obi. 5.
According to the greatnefi of fin is
the greatnefi of wr ath 512
Obi; 6
When people have feme enlighte-
ning then Gods diftleajure
breaks cut upon them 514
Vjefor England ib.
Obf. 7
God loves to draw forth great fin-
mrs to the light 516
Obf. 8
God will make quic\wor\wvtb
greatfinners ib.
s«**«*s*s*^»*^"R*^S*^*SS^«XS*XSs
The
THE CONTENTS.
The Names of fevcral Books printed by refer Co/e^ at
the fign of the Trinting-Trefm Cornhil^ by the
Exchange;^ inLoNDo n.
APhysical DiREctoRYjor, aTranfhtion of the
London Dispensatory. VV hereunto is added, Tffe Vertues
of the Simple* and Compounds. And in the jecond Edition are
78 4. Additions* the general beads wbsreof are tbefey V:z. 1 The
Do(e (or quantity to be taken at one time) and Ufc5 both of
Simples and Compounds. 2 The Method of ordering the
Bcdy after fweating and purging Medicines. 3 Cautions (to
ail ignorant people) upon all Simples and Compounds that
are dangerous. With many Additions in every Page, mar-
ked with the letter A. '
Five Bscl{s of M* Jer. Burroughs lately puhliped : As alfo the Texts
of Scripture upon which they are grounded. VIZ.
1. The rare Jewel o^Chrifian Contentment, on Vhil.^ 1 1. Wherein
is (hewed : 1 What Contentment is. 2 It is an holy Arc
and Myfterie. 3 The Excellencies of it. 4 The Evil of the
contrary fia of Murmuring,and the Aggravations of it.
2. Go$eUWorfbip,or\ Levit.i 0.3. Wherein is (hewed : 1 The right
mancr of the WorihlpofGod in general :and particularly, in
Hearing the Word, Receiving the Lords Supper, and Prayer.
3. Goftel Converfjtioni(>n Phil, 1.27. Wherein is (hewed : 1 That
the Conversions of Beleevers muit be above what could be
by the light of Nature. 2 Beyond thofe that lived under the
Law. 3 And futable to what Truths the Gofpcl holds forth.
To which is added, The Mfery of thofe men that have their Tor*
Hon in this life, on Pialm, 17. 14.
4* ^7A ISadfe of EaTtj9b™>"t*dmj{. Wherein is rbewed : 1 What
^arthly-mi3dedHef« is. 2 The great Evil thereof, on Phil. 2.
parcofthei9 verf. Alfo to the fame Book is joyned3a Trea-
tile or Heavenly mindednefand walking mth G0d,on G^.5.24,
andcxi Phil, 3.20.
t'lfjpfyp'fi'*0*, with Tragical Obfervations, on the 4th, V*
*!* & 7 th Chapters of the PrqphefaV of &*fe*r
<r«,„7.
Twelve (ever al Booh of MT Will. Bridge, colle&ed into one Vglurm^
VIZ.
i. The great GcfpeLMyfterie of the Saints Comfort and HolN
nefs, opened and applied from Chrifts Prieftly Office.
2. Satans power to tempt 5 and Chrifts love to5 and care of his*
People under temptation.
3. Thankfulnefs required in every condition.
4. Grace for Grace ^ or, The overflowings of Chrifts fulnefs
received by all Saints .
5. The Spiritual aftings of Faith; through Natural Impoffibi*
lities.
& Evangelical Repentance.
7. The Spiritual- Life and In- being of Chrift in all Beleevers*
8. The Woman of Canaan.
9. A Vindication of Ordinances under the Gofpel.
10. Grace and Love beyond Gifts. (
1 1 . The Saints Hiding-place in time of Gods Angef .
12. Chrifts Coming is at our Midnight.
V* Hill* j Works. VIZ.
1. The Beauty and Sweetnefs of an Olive Branch of Peace3 and
Brotherly Accommodation budding.
2. Truth and Love happily mirried in the Saints, and in the »
Churches of Chrift.
3. The Spring of ftrengthning Grace in the Rock of Ages
Chrift jefus.
4. The ftrength of the Saints to make JefusChrift their ftrength
5. Thebeft and worftof Paul.
6. Gods Eternal Preparations for his dying Saints.
Mr J. Owens two Books.
1. Stedfaftncfs ofFromifes, And the finfulnefs of Staggering,
2. The Death of Chrift; the Price he paid; &c.
The Oath of Allegiance^ and the National Covenant proved to
be Non-obligingj &c. by Sam. Eaton.
Dr Sibbs on the Pkilippians.
The beft and worft Magiftrate; by Obadiah Sedgwick*
Barrijj's Military Difcipline. Cummulus aliii,
AN
■«vJt>
J^ZUCjyv -*^ffi|yt> w^XSXTf)
A N
EXPOSITION
Of the P R O P H R S Y of
H O S E A.
CHAP. VIII
Vers. i.
Stt the trumpet to thy month : hejhall come as an
Eagle againft the Houfe of the LORD: becattfe
the/have tranfgrefed my Covenant, and ire/pa fed
againft my Law.
HE Prophet ftill continues the Denuncia-
tion of Judgment againft Ifrael, with the
Declaration and Aggravation of their fins.
Set the Trumpet to thy month.
i. Tea
2. An
nifeftation of the
mandement that
Let there be a full, and free, and open ma- hll«*
ho and the danger of Ifrael : The fame com- ^
we have hereto the Prophet, we have in
D the
2 An Expofition of Chap. 8.
the 58 of If a. at the beginning to the Prophet there. Cry <z-
loudijpare not^ lift up. thy voice likg a Trumpet ^ fcew my people their
tranfgreffion^ and the Houfe of Jacob their fm.
Minifters mud not only be Trumpeters of the Gofpel,
Obf, 1 Trumpeters of Mercy and Peace, but Trumpeters of Judgment
and of War; they are fet to give warning to people of danger,
and wo to them if they do not, God will require the blood
of people at their hands. However peoples fpirits may be
againft it, againft the free and bold work of the Miniftry in
denouncing judgments, yet the fpirits of Gods Minifters
Luther muft go on in their way : Luther in his time for the freedom
caSedthe and boldnefs of his fpirit inveighing againft the fins of the
ft?/'' timc*) he wa8 called the very Trumpet of Rebellion, he en-
vrighs againft their fins and threatensjudgments, and they
exclaim againft him, they are as loud againft him, and trum-
pet out their exclamations againft him, calling of him the
Trumpet of Rebellion and fedition. If a Town be befieged
by the enemy, it is not the crying ofchildren or women
^r^c that muft hinder the beating up of the Drums, nor the roa-
ring of the Canon. God takes it exceeding HI at his Mini-
fters hands to be mealy mouthed, when his wrath is incenfed;
and therefore he calls the Watchmen that did not give war-
ning by an ignominious name, DVJldB VOGS^ that cannot
***Y barkj Inlfa. 56. 10. I remember Pliny in his 29. Book, 4.
Chapter, tells of the Dogs in R§me3 that were fet to keep the
Capitol, becaufe when the Gauls did fcall the Capitol, the
Dogs being fed too full, lay deeping and did not give war-
ning; they therefore not only hanged them up, but every
yeertheRww*w.robferved that time of theyeer, and on that
day, hanged up certain Dogs in the City for exemplary Ju-
Wfycnt- ftice, by way of crucifying of them alive upon an Elder tree^
cifymgm and upon this ground it is thought that the Romans did fo
frTateful hate that kind of death, ofhangingupona tree. And thetfr
to- the jL fore1t was thc morecur^d death that Chrift died to hang up-
w*w*" onatree. It is that that God is exceedingly provoked againft
his Watchmen^ for, if they give not warning.
Ver. I . the Trophefe of H O S E A.
Hofea had proclaimed war before this in the name of the Expof. 3.
Lord, buthemuftdoit again; from whence the Note is
further.
That Gods Minifiers tnuft not he weary of their worl^though Obfer.2.
they fee little good come of it ; yea To far from being weary or
difcouraged as their fpirits mail rife up in their intentions
flrength and fervency of it.
Before H^jV voice was the voice ofaman; butnowit xfee fin*.
is the found of a Trumpet : Let wickednefi flop her fbrajc.
mouth, but let the mouths of Gods Servants be opened,
yea let a Trumpet be fet againft their mouths in disclai-
ming againft the wickednefs of the times wherein they
live.
Thirdly, The denunciation of threatening in the Name Qbf. *,
of God, it is a terrible found, if men be not afraid of this
Trumpet, and awakened by it, there is a time that fhall a-
waken them, when a Trumpet (I fay) ftiall awaken them
and make them afraid, when the Arch Angel (hail blow
his Trumpet, thofe that are moft awakned and fears the
found of this Trumpet (hall have the moft comfort when
the Trumpet of the Arch Angel (hall blow.
He pall come as an Eagle.
Luther upon the place thinks this Prophcfie meant againft JLutftet
Judah, becaufe of the naming of the Houfe of the Lord, as
folldws after. And then this Eagle muft be underftood of
Nebucbadnezztr,who\tcalUd sLnEagkinEzel^ ij. 3. and
7^.48. 40. But rather I think it to be meant of the Aflyri- Author;
an, for the Prophet here is prophefying againft the ten
Tribes, and he feems to take away the two great confiden-
ces tliat they had whereby they hoped that they were not
in fo great danger.
The firft was,that they had made a league mthEgm which
was nigh hand, as for the Affyrian he was a great way off,
and there was not fo much danger to bethought of the
Afyriam. P z Secondly,
4 An Expedition of Chap. 8«
2. Secondly: Asthey imagined they had the houfe of the
Lord with them, and did wordiip the true God. Now the
Prophet takes away thefe two. He ft all come at an Eagle, a~
The AJJy- gainft the Houjt of the Lord : that is, the Ally rian , Salmanef
nans Ar- Jer fa \$ calleti an Eagle, and becaufe he was to come
Ea'el XYlt^ an Army, therefore an Eagle $ ("and it may be his.
j Enfign might be an EagleJ you know the parts of Ar-
rnies are called Wings, andfo is compared to an Eagle, to
(hew to them that their danger is not fo far off as they ima*
2* gin. He flail come a* an Eagle, that is fwiftly, with a migh»
3« ty force and vehemency; and he mall have an Eagles fpi-
4* rit, an Eagles eye: the Eagle is quick righted, and the fpi-
5* rit of an Eagle isnot eaftly daunied : and yet it isobferva-
Why the ble that in the Law the Eagle was an unclean bird, though
Eagle was the Eagle the King of Fowls,and of a brave fpirit, yet he
unclean Was unclean, God would not have the Eagle offered in fa-
under the crjfice;) Dut rather the Dove, God many times doth not re-
Obf God gard Eagles fpirits, thofe that fore aloft and fly on high,
accepts not but he doth receive Dove-like fpirit s, fuch as are of meek
Eaglestbut and quiet fpirits.
Dw«* But he flail come as an Eagle fwiftly, that is upon the prey
before it is aware.
Obf. i. Men flatter themfelveswhcn danger is at any diftance
from them, ifitbenotjuft upon them, then think them-
feivesfafe, but God can bring evil fuddenly and irefitta-
bly upon them. In Ifa, 5.26. He vpiU lift up an Enfign to
the Nations from far, and will hifl unto them from the eM of
^^ the earth : and behold, they flaB come with $eed faiftly. GuaU
ttr upon this place applies it to the Turks coming into
fome part of Germany, they were come on a fudden from
the uttermoft part of Europe, yea from Afia, and fo Spain
and Secily, and Italy; God, to puniih the contempt or the
Gofpel,brought them fuddenly upon them.Howfoever the
Apftted to Lor(j ^th delivered us hitherto fromforreign Nations,we
^ *n f think our felves fccure becaufeGod hath put work enough
into their hands for the ptefent, the Danes, French, Spa-
niards^
Ver.i. the Prophejie of H o s E A.
niards, but howeafily is it for the Lord in an inftant when
there is no fear of them at all, to bring them fwiftly.
Secondly, All the fwiftnefl) aiidfiercenefi andquich^fighted- Obf, 2
■ nefl, and fair it of an enemy is from the Lord: If an enemy be
fwift in his courfe, and quick-righted and fierce, and hath
a ftrong fpirit we are to attribute this from the Lord.
Th'rdiy, Wicked men in fat u tying their rage and malice, Obf.j.
they areas Eagles-, much more flwuld we be in our ftrvice, we
ftiould not be flow : if they be to fati f?e their rage as Ea-
gUs^ we fnould imitate them in this to be much more fo
in the fervice of God. But it follows,
Hejbatl corneas an Eagle againjl the Houfe of the Lord'.
Interpreters differ much abont this, Againft the Houfe of
the Lord: bccaufe Hofea prophefied againft the ten Tribes,
therefore Luther and divers others think that this claufe Luther-
muft be meant againft Judah, as if God threatning Ifraei
fhouldfay, do not you think-to efcape, for the enemy (hall
come as an Eagle even againft the houfe of the Lord- But Author.
we need not {train it fo, for it may be meant againft the
ten Tribes notwithftanding this exprefllon, upon this
ground : becaufe they called that place, the Eminent place, l
where one of their Calves were fet up, they calpd it Bethel,
the Houfe of God: and fo ironically here the houfes of
their Idols may be called the Houfe of the Lord, becaufe
they chofethofeHoufes*and Places inftead of the Houfe of
the Lord. He mil come againft the Houfe of the Lord; that is,
againft that which you account fo. Bat I think that is not z.
fatufaftory, but rather this : the Church of Ifraei though
very corrupt, yet before their a&ual devorce, is call'dthe
Houfe of the Lord, fo that from thence then the note is :
That God doth not prefemly cjfl away a Church fo as to un* 0W* *'
church it though they may he guilty of many hamousfeni. Great
fins do not ipfofa8o,do noc un-church a Church, therefore
therefhouldbe much patience before any do decline from a
Church*
An Expojitim of Chap. 8.
Church by way of renouncing ic.
Gbf< 2. It is a high expreffion of the priviledg of a Church, that
it is the Houfe oj the Lord , wherefoever there is any true
Church, yea though it be very corrupt. Buc you will fay,
What do you mean by a true Church ? I take it for the
prefcnt nothing but this : Any company of Saints in body
A true to fet up what Ordinance of God they know, that's a
Church, church wherefoever it is, and here God dwels, here God
Ufe- 'T» keeps houfe 5 ■ and it is good keeping houfe with God; He
good dtvel- if worfe than an Infidel that -provides not for his onn houfe : cer-
ling in tainly God will provide for his own Houfe : Mofes was
G^' W* fakhfulin al the Houfe of God ^ thatis,in all the Church of
God : What then though thou dwelled in a poor Cottage,
fo be it thou beeft a Member of the Church of God? if God
give thee this bleffing to dwell in his own Houfe, you are
well enough. In PfaL 26.8. Lord 1 have loved the habitation .
of thy Houfe, and the place where thine Honor dwelleth. The
P/.26.8. Church is not only Gods Houfe, but the Houfe wherein
inlawed, the Honor of God dwelleth. Princes may have fome
houfes where they may retire to for a time, but they have
Come principal Houfes to (hew their magnificence and glo-
ry ; and fuch a houfe is the Church of God unto the Lord ;
all then that arein the Church, efpecially Officers, muft
Officers of behave themfelves and be faithful in the Church as in the
tbeChurch Houfeof God, He wW come againft the Hou ft of the Lord.
Obf 2 . Though we be Gods Houfe, yet the enemies may be fuf-
fered to come upon us, it will not ferve us if we tranfgrefs
tbe-Govenant : Joabwm pluck'd from the horns of the
Altar 5 and fo may we be pluck'd even out of the Houfe of
God; Gods own Houfe is no fecurity to fin and wicked-
nefs. It follows.
Becaufe they have tranfgrejfed my Covenant.
God loves to deer his Juftice, and co fhew what the caufe
of the evil is th§t comes upon us, he would have it cleerly
charged
Ver. I . the Trophejie ofHoSEA.
charged upon our (elves, that we may not put it off to
Gods Decree, that we are predeftinated to fuch and fuch
evils, but the Lord hath his time to charge all the evil*
that comes upon finners, upon themfelves ; Ihy dtftrutfion
asqfihyjeifi the bond that is between God and his Church,
it is his Covenant, and all the good or evil of a Church
depends upon the Covenant ; and therefore it was the
way alwaiesof the people of God when they were far de- '
clincd from God, to return unto him by way of renew
ing Covenant ; in Pfal. 25.10. All the paths of the Lord are T,
mercy and truth to them that keep his Covenant h and efpecially ,fCPt-
all our good no w.depends upon the Covenant more than in) de.
formerly the good of the people of the Jews did, becaufe pendsupon
the Lord hath fealed the Covenant now with the blood of *kC«*-
JefusChrift actually, which was not fo then. But foJ*™n'™re
this expreffion we had it formerly, and fomewhat was „£"*'
fpoken about the opening of the Covenant of the Jews and '
what kind of Covenant it was, but yet not then fully o-
pened, and as then I faid, fo mill look at it as a Point
that will requirea particular Exercife of its Cd(.
And irej}afed again ft my Law.
Saith Calvin upon the place, further to covince them, CalvinP
to (hew that it was not through ignorance that they did
tranfgrefs, they could not fay, Lord, what is thy Cove-
nant? for faith God, I did make it known clcerly in my
Law, they had it plainly fee out in my Law: The Hea-
then can know the mind of God no othcrwife but only by
looking into the book of the Creature, and there the mind
ot God is written but very darkly,& they can fee but little
or it there: I but faith God,my people have my Law where
my mind is written plainly, and they may fee it there and
know what my Covenant is with them,and therefore their
iinisforauch the greater, they have tranfgrefied again ft
my,Uw. Th« Seventy tranflate thefe words, They have
dealt*
8 An Expojltion of Chap. 8.
,,i , - „
The 70. dealt mgodlily againfl my Law : and the word efpecially
T» tk to- hath reference to the wotlhip of God that is commanded
\/x\M\\a%- \n tne Law, they have not worfhiped me according to my
fcouv. Law 5 forthougU God looks at every part of his Lsw, yet
more efpecially at thstthat requires his more immediate
worfhip. And in the Hebrew it is, they have prevaricated a-
Frtvari. gainft my Law, they have made a (hew that they would do
cmk ' what my Law requires but they do quite contrary, that's
IJT^D the propriety of the word in the Hebrew. What people is
there in the world but will make fome (hew, that they
would obey Gods Law? no people but fay it is fit that they
{hould be obedient to Gods Law,what variety of opinions
and practices are there among men, and yet all will father
their opinions and practices upon Gods Law? and mark,
^uttheydo prevaricate in this; they pretend one thing
but theygoquice the contrary way, and this is that which
God charges his people withal, upon which he would fend
his enemies,even an Eagle upon them. It follows.
Ver. 2.
JfraeljhaU cry unto me, My Ged? vretyow thee..
TH E words as they are in the Hebrew are fomewhat
different from what they are in your books, for Ifra-
el In your books is in the firft place, but in the Hebrew it is
in the laft, that h, To me they fbaU cry, AJy God, xct know
The Heb. tbeejfrad: What dirTerenceisthis> yes, the words thus
reading, read have more elegancy in them than otherwife, and they
hint fome obfervations that would hardly be hinted to us
as it is in your books, as thus:
If you reade it as it is in your books, then it is only a
fpeech of God to them.
Eut if you reade it according to the Hebrew,they frail cry
ta me, My God, we know thee, Ifrael : They here feem to
put God in mind who jhey were, at if they (hould fay, we
are Ifrael who know thee, remember we are not Grangers
to
Ver. 2. the Prophejieofil osea,
to thee 5 7bey jball cry unto me, My God, we kgow thee, Ifrael:
It's Ilrael that cries to thee3 Oh my God !
Or as if they fhould put God in mind of their Father ±
Ifraeiinwhomtheirconbden.ee was; Jbey jball cry to me,
My God, tee hpon tbee, Ifrael: Oh remember our Father
Ifrael and deal gracioufly with us for the fake of our Fa-
ther Ifrael :Juft like thole inMatth.ttM would cry, We have
Abraham to our Father : fo here this people would crys in
their cries in the time of their affliction they would cry to
God that they had Ifrael to their Father, we have refe-
rence to Ifrael who did fo prevail as a Prince with God,
and therefore we hope we fhali fare the better for ifrael $
Or thus, Tbey jball cry to me, My God, we tyow tbee, IfraeU g
That is, we know thee to be the God of Ilrael, we have
icnownhow thy waies have been in former times for the
good of thine Ilrael, and Lord, remember how thou haft
wrought for thine Ifrael heretofore, and work now for us
in the fame manner : thus there is a great deal in this
word, \Jfrael'] if you fet it in the lair place in the verfe,more
than if you let it in the beginning.
From hence the Notes are theie :
Firft, That in affli&ion men fee their need of God. So the Obf^ [
Chalde paraphrafe upon this place, Alwaies when I bring Chald*
flraights upon them then they pray before me and fay, $*** raJ*
Now we fee plainly that we have no other God befides
thee, Oh / redeem us becaufe we are thy people Ifrael ; fo
that's the meaning.
Secondly, Even Hypocrites and the vilejl Wretches ibat are, Obf.2.'
in the time of their difiref, will claim intereft in God and cry to
him 5 even thofe that have departed moft from him will be
ready to claim intereft in him in their diltrefs. What an
impudency was it for this people that had fo grofly depar-
ted from God, that had gone fo againft their light, and
yet they will come boldly and claim their intereft in God
in the time of their affliction ? Truiy we fee the fame fpirit
in men at this very day, the moft wicked and vile ungodly
E man
to An Expofition of Chap. 8.
. r man or woman that is, yet will be ready in affii&ions to
PPllcar» claim intereft in God ; My God. I appeal to you in this
Congregation) if one (hould go from one end of the Con-
gregation and fpeak particularly to every one, and ask but
this queftion, Do you hope that God is your God ? Every
one would be ready to fay, Yes, we hope he is. This is
theimpudency of mens hearts that will take liberty to go
on in a way of rebellion and fighting againft God all their
lives, and yet in the time of their diftrefs claim intereft ia
God.
Obf,3# Thirdly, 7h at hgowledg and acknowledgment of God in an
outward f$rmal way U that which Hypocrites thin\will commend
themmuchto God in time ofaffii&ion; that by which they
(hall have favour from Him becaufe they have made fome
profeflion of God : We kpow thee: as if they (hould fay,
Lord, we were not as others that had forfaken thee, we
continued Ifrael tti\\ , we did not turn to be Heathens: Ic
is very hard for mens fpirits to be taken off from trufting
in formality, in outward worftjip, we are all Chriftians,
we are not turned Heathens; fo they (hall call to me, My
G&) roe know thee , Ifrael; we continue Ifrael (till. Oh!
Cowfem* how fweet and comfortable is it then to have a true intereft
tie, if in inGod? in the time of affliction to be able to fay,in truth
trttti)* Lord we know thee, and blefled be thy Name Lord we
have known thee, we have had experience of thy good-
nefs,and faithfulnefs, mercy, love, and tender companion
towards us, we have known thee an infinite alfufficient
good, thou haft fatisfied our fouls with thy love, the light
of thy countenance it hath been the joy ofour hearts, and
blefTed be the time that ever we knew thee, Oh bleflld be
the time that ever the Lord made himfelf known to us;
we can fay. Lord, we have known thee, and therefore
now. Lord have mercy upon us; Oh Ictus all learn to
make more of our intereft in God, and to labor to know
Him more and more, that we may have this comfort in
our afflictions, to be able to fay in truth. Oh Lord, thou
art.
II
Ver. 3. the Trofhejle ofUotZK
art our God, and wc have known thee If Hypocrites
think it to be (o great a comfort that they are ifrael, On
whatisitthentobeatrue Ifraelite in whofe heart is no
^Fourthly, Degenerate children they thin\to have favour for Obf.4.
the (ake of their godly parents. .
tVe have kiwvn thee, JfraiL] Children Oiould imitate the
vertues of their godly parents, and then they may draw
comfort from the godlinefs of their parents.
Buclaftly, Hypocrites though degenerate mil not only tHni^ 0bff y
to fare the better for their godly parents, but they mil think to
have the fame mercy as their godly parents had^ they little
think of che difference that there is between Iirael hereto-
fore, and that Ifraei that is now (o bafely degenerated.
Ic follows.
V E fc. 3.
Ifrael hath caft off tht thing that is good: the enemy paU
purfue him.
TH E Y cry, We have known thee : but they caft off
the thing that is good ; they profefs to know God in
word, but in works they deny him. ♦ What is it to fay,
We know God, and to caft off the thing that is good } Elongavit,
Now the word that is here translated, caft off, fignifies, n abo-
Hath put off a great way, yea, hath abominated the thing that is minatmeft
good: doth not only forfake the thing that is good, but
to caft off with a kind of abomination the thing that is
good.
Hath caft off the thing that is good. That is :
Firft, caft off God Himielf who is as, Anfelme fpeaks of ?•
Win, that Good in which there is all Good: God the higheft ^™]n
and chief good they have caft him off. „tt0 omja
Secondly, Ibetbingtbat is good indefinitely. That is, they \ona%
will not be ordertd by any rule, they care for the good of
nobody but only to have their own lufts fatisfied.
But that which I think is mod properly aimed at by this
E 2 phrafey
12 , An Exposition of Chap. 8.
phrafe, The thing that is good : is, the Worfhip of God, My
Worfhip: They fay, We Ignore Thee, but in the meantime
they caft ofFthat good thing, Oh that Good Thing, that
which I hold indeed to be the thing that is good. Hence
obferve :
©bf. i* Thetrue Worfhip of God Is the GOOD Ihing by way of excel-
lency* We account our Eftatts are goods ,. we ufe to fpeak
in that kind of language, the goods of fuch a man. Is our
Eftates our goods I Are they fuch good things? Oh ! what
is the Worfhip of God then * The Worfhip of God that's
the thing that is good by way of excellency above all our
goods, 'that's the good thing that a fpiritual heart can
prize, that's that which God delights in, and wherein his
people enjoy , fo much communion with Himfelf ; that's
the thing by which God lets out fo much good to His Peo-
ple, it's the fafety, prote&ion, the bleifing of a Kingdom ;
the purity of Gods Worfhip where that is all other good
things will follow, that's THE Good thing ; and it is a
fignof a gracious fpiritual heart to prize the Worfhip of
Godin the purity ofit as the good thing, aboveallgood
things that a Kingdom is capable of.
@bf.2. -Secondly, let Gods own Worfhip is by carnal hearts of men
repelled^ and cafi offastvily if it fine not their own ends> and de-
figns : The fpirits of men rife againft it, they will not fo
much as examin things in any peaceable and quiet way,
but by prejudice; becaufethey fee it not futable to their
own waies their fpirits rife, abominating that which God
Himfelfprifes.
tDb£;> Thirdly, Though firfi men do but only leave Godjorfuke the
thing that is good) yet' at Ungththey grow to fitch a ripenefl in fin
as they cafi it off with abomination-, and that's a great deal
worfe : Meerly to neglett that which is good is an evil, but
to caft offthat which is good by way of abomination. Oh
then the fin of a people is grown to an height, then they
areneer to Judgment indeed* when they caft it off; thus
msn who heretofore-havc been very forward in the profef-
Ver.3« the Trofhefie o/Hosea,
fion of Pveligion, and feem to love and delight in the thing
that is good,but by degrees their hearts were drawn from
thewaiesofGod, now they cannot bear the fight of thofe
things to be prefentcd,nor bear the hearing of thofe things
their hearts rife againft any that they fee practice them,
they now fhut their eyes, and ftop their ears, and with vjo -
lence repel the Truth ; according to thofe in 7^.44 16. As
fur the Word of the Lord that thou haft ftoktn to z*f, we will riot
hear thee. Oh! are there not fome that heretofore have Saci^erj
thought they have received much fweetnefs in the waiesof rY^ 0^$
God, and now not only left them, but their hearts rife a- they have
gainit them,and if any thing befpoken for them, Thut their found good
eyes and ears and cart it off and even abominate fuch ? Let '"•
fuch take heed that God caft not them off for ever. 1 Cbron.
28.9. (it is a fpeech oiVavid to his Ton Solomo?i)Iftbou feel^
HimJrle will be found of thee ; but if thou for fake Him, He will
caft thee off for ever: How much more if thou doit caft offthe
thing that is good. Oh! my brethren,Iet us takeheed of
cafting offthe thing that is good 5 we may pafs over many
Truths that it may be God hath convinced us off, but let
us take heed of calling ofFanyTruth,for then we are ripe to
Judgment, then the Lord may juftly call us off for ever.
Laftly, If wicked mens hearts be fo vile to caft off God, ^ „ ...
and his Worftilp that hath fo much good, how much more tfotno°t
(hould we caft off with abomination, that that is abomina- caft off falf
tion it felf? How much more (hould we caft off falfe wor- tvorjbip*
(hip with abomination and fay, Get thee hence? and fo
all kind of evil and (In that would ftick fo fa ft upon us ? *™ZYZ-
In Rom* 1 a. 9. Abhor that which is evH : to abhor it as Wei
as to abhor Hell it felf; it comes from a word that is ufed
for Hell. Thus we fhould learn from wicked mens cafting
off what is goodjtocaft offthat which is evil and wicked.
One t h i n g f u r t h e r , What fever hpe wledg of God> or profif Ob£ 4,
fion we make of wor flapping Him, yet if we caft iff any thing
that is goody this deprives it5 of any intereft we 'have in God> of
any comfort in crying to God in eur afflictions. I befeech you
take
TS£ T3 TV
vr^hv>
1 4 An Expofitim of Chap. 8.
take notice of this } 7 hey cry to me>my God we know thee, but
faith God, they have cafi ojf that that's good. The Note is5
To cart off violently and that againft light, tny one
thing chat is good; though it be meamofthe Worfhipof
God principally, yet it is fpoken indefinitely, to call offa-
ny thing that is good, any truth of God, ic is that which
doth deprive the foul of having comfort and interelt in
God; or crying to God in the time of diftrefs : Oh thou
tinner how dearly docft thou pay for thy beloved iin? at
PPllc> what a dear rate doeft thou buy every beloved lull of
thine, when as it doth deprive thee of all comfort and in-
tereir in God that otherwife thou mighteft have in crying
to God in the day of diftrefs?
Ihe enemy JbaB fur fits him .
>bf er, • When the good of duty is cafi off^evil ofpunifi ment wiU come in.
By calling off that which b good we calt off mercy, and
protections we open a door to all kind of mifery: if we
retain that which is good we retain God ; but when that
tvhichisgoodigcaftoffsWe lieexpofed and naked to all
kindofmifery, for God owns us not. It follows.
V E R. 4.
Ihey have fit up Kings , but not by me : they have made
frinceji and I kge wit not*
ERE we have their Civil apoftafie^he other was a
. -Moral apoftafie 5 Ihey have Jet up their Kings , but not
by me .Though wll Government it is to hold onGod,yet we
are to know thatGcd had an efpecial hand in the Govern-
ment of the people of the jfejp*; It was as Lapide upon the
place calls it, a Spiritual, and a kind of Divine Kingdom;
it was not meerly Civil, the Government that God fet over
them was typical, ic was to typifie the Government of
jGbrift. And hence we are to take this Caution, We
may
H
Ver. 4, the Trophefie ^/Hosea. t%
may eafilybe led afide into many miftakes and errors if
we argue thus. That becaufe the Kings of Ifrael and Judah Camon.
did thus and thus, therefore it is in the power of any ,^>^!p
King at thefe times to do fo ; for certainly there was a tbeK&wi
mighty deal of difference between the Government then ^ if the lews
even the Government in that State, and the Government
now: forStateand Church was mixt together, and the
Government then it was typical, it was to typifie the King-
dom of Jefus Chritt, therefore though God leaves People,
leaves States now to their Liberty to fet up what Govern-
ment may be beft for them, yet it was not permitted to the
Jews, they were to have only that Government that God
(hould reveal from Heaven, for their Civil State : there-
fore when they would change the form of their Govern-
ment rlrft from Judges to Kings, God faid, they had reje-
cted him in cafting offthat.
Ibeyfa up Kings , but not by me Expo! . i;\
Some think that this hath reference to the chuilng of
Kingsatfirft, becaufe that they did it without Gods War-
rant when they chofe a King to t hem felves at rlrft, andfo
they have fet up Kings but not by me. But I rather think 2# J*? .
that this hath reference to Jeroboam and his fucceiTors, thev ^^ .
fet up Jeroboam and his fuccetfbrs, and not by God. This "
you will fay, is very ftrange, for it is cleer in Scripture
that it was from God that Jeroboam mould be King/ and
that the ten Tribes mould be rent from Solomons pqrterity
for the punifhment of Solomons fin, it Was propheiied of
by Abijah the Shilonite, 1 King "• 9$y -30, 31. the Pro-
phet came to Jeroboam , and rent the Garment of Jeroboam
in twelve pieces, and faid to hvn, take thee ten pieces : fir
thus faith tbe Lord the God of Ifrael $ BeboL\ I will rent the:
Kingdom out of the band '-of 'Solomon , and will give ten Iribet
to thee. The Lord fent his Prophet to tel! him exprefly,
that he would rent ten Tribes from the houfe of Solomon, .
l6 An Expedition of Chap.8#
to give them to him j and yet here it is laid, lhatthey haze
Set v.p Kings* but not by me. Again in the io.chap. and 15.
ver. Reboboam hearkened not jmto thepeopk : for the Caufe war
fr0m the Lord) that he might perform bis joying which the Lord
(bah by Ahijah the Shilomite unto Jeroboam the Son of Nebat.
It was from the Lord that Rehoboam gave (uch a churlilli
anfwer, was from the Lord that he was left to fuch a Ty-
rannical; cruel fpirit, that the Lord might fuUil the word
that he had fpoken by Ahijah the Shilonite.
Abulenfs thinks that the ten Tribes for the matter of the
thing did no more than they might do, and he gives this
reafon3*forfaith he, the people, thefe Tribes were free
* ipfa tn- yribes, but Rehoboam would bring them into (lavery, and
IwhUr* ke would reign over them as a Tyrant, therefore (faith
MdufJt he) they might lawfully depart from him and leave him,
Jro,Rc/ and make to themfelves a new King 5 and then he puts the
hoboam Caufe, was. for that a people or Common-wealth (faith.
Autemw- he^) they firft gave the power to Kings and Princes, but
iebat easing ey did it upon certain conditiomat firit, therefore as
frrvitutem ^ ^ft g power unto them fo faith he they may dimi-
Sr^nilhkiftheyabufeitand Tyrannize over them, for (he
'gm utTy- hath this further expreffion) the people did not abfolutely
rd«^wo«2-vethemfeitfestohim, when a people do chufe a chief
m ft* i Governor faith he they do not give themfelves to them asa
p0UrWb man eives to his friend a piece of money, or a horfe, fo as
Z¥edcu>et thev|ive all out of their own pofTefllon, and that he might
mvum n- do with them what he will, but upon certain conditions
gemfibi tbus and thus: i\&*AbulenJis hith.
cnare:.vo- Now lriOUgh I do not altogether approve of what he
^Itnll hath faid, becaufe at ieait the cafe between People and
^mtdedit imuum infe, fed certujvfnfqm condition^ inde VfoteJ! iVudjifdem
aufew vd inmwucre, fi tffi eo abutantur & Tyranm evadam, non enm popwm Je
%lucdzditfr2iutiHm Amum vet equum amt^utomnefuumjm tn eumtrif
firXmu^ itodrewaytpcffiSfed camp** mervtmmibw. Abulenfis
Princes
Ver. 4. the ProphefieofH o se A. 17
Princes now is different from what it was j chen God cha-
lenged a peculiar Prerogative over them for tendering their
Government, yet thus far in Divinity is true 3 There is
more rcafon that people mould now have more power to
call orTTyranny than there was, becaufe now none comes
* to Government over others but by * Agreement, therefore * viz. w.
if the Agreement and Law of the Country be that they derJ>**nd
(hall be eleft and not hereditary, they are fo: if that the %$""&
males (hall only inherit, he (hall only inherit: and fo if mal £ "£
the Law of the Country were for delivering themfelves cite.
from tyranny, fo far certainly God allows it in His
Word.
But now to anfwer the Cafe morecleerly, Ibej fit -up Adire^
Kings, but not by me 5 though GOD had foretold that ExpoftV
the ten Tribes ihould be rent away from thehoufe of
Davids and that Jeroboam (hould be fet up, yet they did
not do this thing in a lawful way as they ought, for they
fhould have confulted with God about the time and man-
ner of it when God would have it done 5 it was not e-
nough that God did fortell it (hould be done, but when
they did it they ought to have done it in a way of confu-
ting with God, and they ought to have been ordered by
God for the way and manner of it, and they did not do
it in way of fulfilling the Prophefie, for the people gene-
rally knew no fuch thing but meerly minding their own
paffions and lurts, they Iook'd at no further, though
God didover-rule it to fulfil his own Counteh, yet they
aimed at no fuch thing. Whence we have thefe ufefui
Notes for our edification :
Firfl, That rremaydotbe tbingtbat God would bave done, Obf.i;
andyctfin bigblf againft God. God would have Jeroboam fa
up, bat they only looking at the matter, and did not ob-
fei ve Gods way, God did reje& them.
l Secondly, Jo dotbat wbicb God would have done, yet if Obf.2;
w do not kpowtbat it is Gods mind, rre fin again}. God:
Though we do the thing that God would have done in
F '"•-" His
i8
An Expojition of
Chap.&
Publius
Seipio,
pbf.4.
England.
Luke 6,
12, 13.
opened*
Church-
Officers
tvttbwhat
religious
tare to be
chofen.
His fecret will, yet we fin againft God, if we know it not
to be His revealed will. Now no acVion can be good, but
that which is done 5 not only materially good, but
formally alfo, that is which is done jn obedience to God h
And that (hews the dangerous condition of ignorant peo-
ple, all their anions are Tin becauf* they know not Gods
mind in them.
Thirdly, lo go about great bufmejfes without conjulting with
God, it is fin. Even the Heathens were confeious ot thi?,
therefore Tullim Sctpio would never go out about any
greatbufinefsbutwouldgotothe Capitol to pray to the
Fourthly, Alteration in Civil Government is agreatbufi-
nefl. God had need be much confulted withal, efpeciaily
if there be any Church- work mingled with it, there was
never a time that England had the calling for fuch conful-
tina with God as it hath at this. Now England is about
the treated and weightieft bufmefs that ever it had imce it
tvas a Nation : The very alteration but of an Officer ,s a
great matter and requires much confuting with God ,and
Ifpecially if it be in the Church: it is very obfervableof
oar Savior in I^e, 6. 12, and 13. verfes, when as Ch rift
was to fend out his twelve Apoftles as Officers for the
Church, the text faith, That he was at prayer all
night before, then in the morning he calls hit Diiciples
andfo fends forth twelve of them and gives them his
Commiflion. But he makes a preparation all night long
in praying to God. Surely thofe that are about chtrfmg
Church Officers, Minifters of God to be their Pattors and
Teachers they had need fpend daies and nights in prayer.
Here they did not confult with God in fetting Jeroboam o-
verthem, and therefore faith God, they have made them
Kings, but not by me. • air,
Laftly , Wh*n rvt are about great bufineffes, we muft look^ at
Godsends ; we muft take heed of our paffionate wills, and
our own felf ends, elfe we do it not bj God, In Civil At-
Ver. 4 the Prophejte of H o s E A. 19
fairs, a man that is a Magiftrate perhaps doth that whick
is juft, but he is carried on in hispaffion, but this is not
by God-, and fo in Church affairs, the Church Elders,
the party doth deferve it, yet if they be carried on in paf-
fion and felf-ends, this is not done by God; They have fee
up Kings, but not by me.
And then further 5 As the people fin'd and God would
not own that which they fet up, fo Jeroboam fin'd too.
Why Jeroboam might fay, Lord, did eft not thou fend thy
Prophet to tell me that I fhould hare the ten Tribes, and
yet wilt thou not own me? No, God would not own him.
Firft, Becaufe Jeroboam did not feek God. Ierohiams
Andfecondiy, Jeroboam did not ftay Gods time. As fm*
Vavid> he was anointed by God, and though he had ma-
ny opportunities for# to have taken away Sauls life, he
would not, and to come to the Kingdom, but he did wait
till he faw the time was come that he mould be brought to
the Kingdom. But Jeroboam would not do fo.
Thirdly, Jeroboam had not right ends in taking the
Kingdom. °
Fourthly, Jeroboam did not adminifterthe Kingdom
for God, and therefore God would not own him, and fo
fomereade the words; They have not admintfred the King-
dom by ra^but adminiftring theKingdom by their ownlufts
therefore God would not own them. From whence you
may have thefe Notes:
Firft, Ikat when God fromifis a mercy, ifmfiay not Gods obf t
time we can have no comfort of the mercy, '
Secondly When n* have a mercy promt fed we mufi be OWl 2
brought into it by God, by lawful means \ he that beleeves
makes not haft faith the Scripture ; many they are fo gree-
dy or places, and preferments, and other things they de-
iire, that they makefo much haft as if they did fear that
11 they ftay for the orderly coming into the place they de-
iire, they fear they fhould go without it: What bieffiWthen
<:an there be in that which we would feek to get without
F 2 God
20 An Expojition of Chap. 8.
God in making fo much haft.
Qbf»3- And again, When we have a mercy f that's the third note)
•when we have what we would have* jet if we do not improve it
for God) we do thereby renounce our acknowledgment ef it from
God. God hath given thee an Eftate, or Honors, or Pre-
ferment : What doeft thou do ? Doeft thou now abufe this*
for thine own luihr" Thou doeft hereby renounce thy ac-
knowledgement that thou hadft it from God. liny have
fit up Kings, but not by me, I will not ewn that; Why?
becaufein the way of their Administration they have in-
1 %»•£/* deed renounced any right I have to their Government :
IjSaw'Aw- And fo the Seventy tranflate the word?. They have nigmd
&lv> to them/elves.
glued. Yea, but it may be faid, How were the people that were
' " living now, guilty of this 1 this was a long time ago w hen
the people did thus fet up Jeroboam and rend themfelves
from the houfe of David, how came they to be guilty of
this?
n, . ~ The Anfwer ts3 That they continuing and retaining
} the Government of Jexoboam upon the fame ground their
progenitors firft railed it, are guilty of their fins. Chil-
ly Kimc. dren going on in the way of their parents, contract the
ap Merc, guilt of their parents fin upon them.
in fa. And JWercer upon this place quotes an Hebrew, Vavid
x^™i0 Kimchi : That the people now when they faw what jW
ndeZit boom and his {uccefTcrs did, that they would keep them
quoApo- from going to Jerufatem before the Lord, and when they
bibereteos, faw that he made them Idols, and fo forfook Gods true
abAfcen- Wof(hip, they f faith the Hebrew Do&oO flould have
dendoUte- driven him from the Kingdom, that was his opinion : but
r£tnfbV rneerly for Religion it cannot be, except the Law of the
BumDo- Country will bear them out in it; any farther than the
mini, C£ Law of a State, the Civil Law will bear men out in it rand
feceratiUii therefore War, it isnotmeeely undertaken for mairitat-
vitutosj- . Reijpion immediately , but for maintaining thofe
™7^ Laws by which Religion is eftablifhed, the Civil Right
Ver.4« the Prophefle of H o s E a. 21
that men have to the pra&ice of their Religion : And fo
Vtfars may be undertaken. If it were in a place indeed When
where the Law of the Kingdom were utterly againft Reli- ^rmsmy
gion, could not there be juftin*ed,except thofe that had po- J0Y S",
wer Hkewife for the altering thofe Laws, fhould alter gWU
them, and then take up Arms.
But now. Our taking up Arms is juftifledin thi>, To England's
maintain the Civil 'Right that we have to the pralUce of our C*J* *n M
Religion-, fo that our Cafe is not the Cafe of the Cbriftians t*rtkukr.
among the Heathens : There is a Law of Nature ( I con- Latv °f
Ms) beyond the Right of any Law, and the Right in that ****"<
cannot be given away by any Predeceflbrs. But becaufethe
mifchief would be infinit great if it were left to every man
to judge, when by this Law of Nature he might refiil,and
fo to refift: upon it, this would caufe infinit mifchief: ther-
fore there is a neceflity that men fhould for their particular Par*Kulair'
fuffer, rather than fo to refift ; it is neceflary for us to ftay ^uftCufef
till we be helped by fome orderly legal way. I fay, the mrtfift. '
God of Order never leaves people to fuch miferablelncon*
veniencesand Mifchiefs, and therefore for particulars they
are rather to fuffer,though they mould be tyrannized over
againfttheLaw of Nature.
But certainly, for the State or Country, they may judg Staus mr
when the Law of Nature is to be maintained, a-nd Right of fo:
a Kingdom that the Law of Nature gives, befides that which Law <fc-
is given by Pofitive Laws ; the Right of the Law of Nature ftmes nop
is never taken away by PofitiveLaws. It follows. Nature.
"They made Princes ', and I knew it not.
They made fome very defperately, and God might well
fay, I knew not them ? but God fpeafcs of them all, not
only of thofe, but even of Jeroboam himfelf, and Jehu,
though they were in fome regard fet up by God, yet faith
God^ I {new it not >, thatis, I approve it not, I approved it
not in that way they did it. I lu them alone io their way Textpar**-
and ***#*'
22 AnExpoftion of Chap.8.
andletthem goon; as if God mould fay, I neitherdid
nor -will take Cognizance of what they do to blels them
In if When we feek not God for amercy,when we enjoy
ic,God will not fo much as own it to be His.
. , The Seventy tranfla* the words, Ibtj W not made tt
a?*** known to we. When We ask not Gods mind and feek not a
- r mTyfrom Go*, we do as if we would get it without
Gods knowledge we muft tell God what we would have
before we prefume to take it, and by th.s means we may
go toGod with more comfort (if we meet with ftraights;
for help and direaion; whereas otherwife, whatfoever
SighKemeet with/if weftould feek to God to help
u Tnfuchabufinefs, God would fay, I kne« -nothing of
it, you undertook it without me, and you muft ftuft in it ;
but now look to it as you can, finkor fwim I will have
nothing to do with itf We ufe to j?ut off men in this man-
nerShave any reference to us, if they will go and un-
d take a bufinefs of their own heads, and if they come : to
any ftraights and then they fhould come for our help,
Nay, as you underrook it without me fo go on w^out me.
So now I make no queftion but many thoufands of the
Servant rfGod in tL great bufineft of the State where
they meet with fo many difficulties, they can go to God
IndfTy, Lord,wedidadvife with thee, and ^under-
took thi» ^ obedience to thee, and now. Lord help us in
ourft aights; Oh ! it is a comfortable thing for to have
The Sour feeking God when we meet with ftraights in
,b35fW*-»-3 F«»herthere are thefe two Note.
^^Godkn^sbo^to^keufeofntentfins^ejfin^nd
let God brought about His own mdsbytt.
•Secondly, Many things are doneinaMul^y^ndyjOd
fJersthemtoprojf er a longtime: even this Kingdom of I[ra-
Sat was thWfet up wfthout God did profper outward-
y for 200. yeers together, therefore this is no argu
Ver4 *fo Prophejie of H o s E A. 23
ment of Gods owning a bufinefs becaufe it profpers, it is
but as a Cipher, ad a figure to it indeed then it will nuke
fomewhat, if you can warrant it is Gods Work then you
may when it profpers have comfort. It follows.
0 f 'their fiver and gold havt they made them Idols.
Seetheillfuccefs of it (To great an evil is it to do any
thing and not call upon God) and atfl becaufe God was
not fought, whatfoever we do to fatisfie our paflions and
lulls for our own ends without feeking God, we cannot
think but very il fruit wil come of it 5 though God fufTet ed
this Kingdom to profper outwardly, yet woful mifchie-
vous fruit did come upon the alteration of their Govern-
ment withoft God ; for this Kingdom thcfetwo hundred
years continued in Idolatrous worfhip, and it came upon
this. We had need cake heed to our hearts that we be up-
right,and feek God in fetting up any new form of Govern- ^ 'fo-
ment, left though it be very fpecious to our eye, we may W'ffo'-
think that we are delivered from many yokes and burdens, ZyneT
yet fuch effects may come of it, that we ntay be brought firm of
hereby under many yokes and burdens. They caitoffthe CM Go-
houfe ot David becaufe of the burdens that were upon vernment.
them, but yet they caftiug it off from them in a paflionate
way, how they have brought a greater yoke upon them,
for now Jeroboam and his fucceflbrs, he laies a very heavy
yoke upon their very confidences, the yoke of Idolatry \ it
was a burden that before was upon their backs and Moul-
ders, but now it comes tobea burden upon their confei-
ences, and thats a great deal heavier than upon their backs
and moulders.
7bej have made them Idols of their fiver and gold^ God
doth inftance in this as indeed the ground of all for the fet-
Ucgn P.of/al/e worfhiP> &1« the foundation and ground
ot all kind of mifchief in a Common- wealth, they were
content to contribute their filver and gold for their Idols,
theyy
34
An Expedition of
Chap. 8.
they had rather be without that than without their I-
doh'- droflievile fpirits had rather be without God and
Chriit and hh Ordinances, than without their filver and
gold) let them have their filver and gold, and let God and
Chriit and His Ordinances go; yet thefe Idolaters fay.
Let us have our Idols and let oar filver and gold go. Y ea,
they parted with their gold and filver to make thsm gods \
but many of you keep your gold and filver and make them
Gods too, IbeSwi (lakh Atijtin) is a more beautiful thing
than thy money , but it U not thy god: That which brings in
filver and gold to droflie carnal fpirits, that they love ;
but if it brings not this in they care not for it whatfoever it
be. * Cbryffom hath another expreflion : A Covetous man
(faith he) w not delighted with the beauty of Heaven, nor with
the motion of the Sun : why ? becaufe the Sun doth not fen djorth
golden beams into his houfe.
7hat they may be cut of.
The word tranflated Idols, fignifies thofe things that
brine them much labor. And then follows : Ihat they may
be cut off] as if he mould fay, they are at a great deal of
charge to undoe themfelves, many men make their own
damnation to be chargable to them h faith God, Ihey
made Idols offiivtr and gold, that they might be cut off. My
end was, that they might be cut off, whatfoever their end
Wa> When we are burled to attain plots, God he may be
working even by thofe very things we blefsour felves in,
and exp«6 great advantage by, God may in the mean
tirrebe working our ruin in them 5 Oh conhder of this,
while I am plotting for my felf in this and the other thing,
Finiicujui and I am b^mng my felf in hope of advantage, butGods
®finkm -T houfcht , and Counfels3and Workings.and Ends may be
now crofs tomine,even intending my ruin, my eternal ru-
ine, where arti ltheu* Whatfoever we do which evil dotbw-
ctffarHy follow it, * accounted by God, as we brought the evil en
"5r " J?urf>ofe
Pulckior
if ate Sol
quam pe-
cunia tua,
fStayn-.n
if e Sol no
eji Deui
/Wfl.Aug.
de Difci-
plina
Chrifli-
ana.
* Cbyfoft.
in Mateb.
28. Horn,
84.
Ver. 5. the Prvphejie ofUoSEA. 25
purpofeupon our [elves. Surely they fetnos up filver^ and
gold on intention to deftroy themfelves, but becauie de-
itruftion doth nscefiariiy follow, therefore God accounts
it done on purpose: in Je*. 7. 18. in Pro. 8. 36. M them
that b*te me, love death: Surely no man loves death: but
whenyoudocaftoffthe initru&ion of wifdom, you do
asmnchasifyoufhouldfay, Ton love death'* as here, ?M
they might be cut off. It follows.
Ver, 5.
fby Calf, 0 Samaria, hath cafi thee off.
TH T Calf, 0 Samariah. He calls the Idol a calf by
way ofcontempt. But why is it called the Calf of CalfcfSa-
Samaria . h was not fet up in Samaria : There is two maria *>h
Calves only that we reade of, and yet here it is call'd the fi M^'
Calf of Samaria. The reafon is this ; that Samaria was the
chief City, and becaufethe Calf was by the power and
riches, and countenance of the chief City of the Land
maintained, therefore it is call'd the Calf of Samaria •
Where that's corrupted3the whol Land wil quickly be cor-
rupted&where that (lands right it goes well wth the whpJL
Land : that's the reafon why the Adverfaries feek to cor-
rupt and overthrow our chief Citie. As all did depend
upon what Samaria d\d,t herefore the corruption of falfe
worfhip is attributed to Samaria, it is thy Calf Oh Sam a*
ria. And therefore if God had not moved the hearts of the
People of this City, but we had brought Popery in, it London
might have been faid, it was the Popery $f London: and
whereas on the other fide, if God pjeafe to work their fpi-
ritsrighttogoontotheend, the children not yet born
may have caufe to bJefs this Citie, and fay,This is the Re-
formation that we may blefs London for.
An Expoftion of Chap. 8.
It hath caff thee off.
Hath call tbee off from me, (Vfome have it. But rather
as vou have ic in your books, Iby Calf bath cafi tbee off.
Whence note.
Obier. Tbat though Idolaters promife to themfelves fafety andfroteBi-
on by their Idols, yet they wiU leave them at laft. All you that
goon in the waies of tin, know that thofe waics of fin of
yours will leave you in the lurch at the laft : as they fay,
the Devil leaves the Witches when they come to the pri-
fon : when Juds* went to the Scribes and Phaiiieesin the
angui(h of his fpirit and caft down the money and faid, I
have finned, in that I have betrayed the innocent blood. What's
thatto its (fay they)/*? thou to tbat ? Therfore the beft way is
to caft orlour fin and wickednefs firft. But God will not
do thus, Godwill not caft off his People in the time of
trouble, and when our unbeleeving hearts do think that
God will caft us offin the time of trouble we make God an
Idol, as if God would do as the Idols did, caft us ofT. We
may in Gods Caufe be brought into ftraights but God will
never caft us offin them, when we are ready to think our
Selves to be utterly forfaken in ftraights, then God may be
working the greateft good for us 5 we have a moft notable
Scripture for that in If a. 49. *3i and 14, verfe?, Sing Oh
Heavens, and be joyful Oh Earth, and brea( firth into \finging
Oh Mountains 5 fir God hath .comforted His feoff e, mid will
have mercy upon HU affiled* But mark, Zyon faid, the
lord bath forfaken me. They were in a finging condition,
and God calls the Heavens to fing, and the Earth to be
joyful, and the Mountains to break forth into finging,
becaufeoffogreata work that God was making for His
People: but Zyon faid, 1 be Lnrdhatb fir pk$n me* Audio
It is with particular fouls, they are ready to fay, the Lord
hath forfaken me, but God will not do fo.
Mi
m
Ver. 5. the Prophefie of H o s E A. 27
Mint anger i* kindled againflthem.
When wicked raen are brought into the greateft traits
then Go<is wrath is hotteft, and then alfo Conference belks Excati-
and burns moft hot 5 as mens countenances change red duk|>m
and pale fotredracs with anger, (o it is faid here, that e- ^£jr™
ven the countenance of God grow red and pale with His* wbitmep
anger again ft this people. Though fuperftitious men may mixt witb
think that outward pompous worfmpping pleafes God the red"
rnoit, yst vrefee here that it doth ftir up the anger of nefi]
God, fo that God grows even p3leagainft them with an-
How long will it be ere they attain to innocency.
Mens hearts are ftubborn in their own waies, they will
not be taken off5 wicked men will be true to their own
principles, there is a ftubborn confrancy in evil, as well as
a gracious conftancy in good, How long wiU it be ?
Again fecondly, God is very patient a long time.
Then,
Thirdly: Continuence in fin is no excuse but an ag-
gravation of fin to make it grievous to God * when God
chaftifes us we are ready to cry, How long Lord ? ^ill be re-
retain bis anger for ever f Know that our continuance in £n,
is as great a burden to Gods Spirit, he cries out when
will they be made clean, when (hall it once be? and in Jer.
4. 14. ver. Oh Jerufalem wafh thine heart from wicked-
nefs that thou maieft be faved 5 how long fhali thy vain
thoughts lodg within thee.
Ere they attain to innocency.
The words are , He cannot attain ; that i?, he is fo deeply Is ^
engaged that he cannot attain to innocency: when men #J ltem
are engaged in evil waies they cannot get out. rum mno-
G 2 of xntiwt*
23 An Expopion of Chap- 8.
Obi. u Jake [iec(j 0f engagements in that which is evil.
Od1.2» Secondly, If by cuftom and engagement in evil we have no
power to get out, this will be no excufe to us. In 2. Pet. 2. 14.
'Ibej have eyesfuUefadultry, and they cannot ceafetofm : This
runtime *S lhe aggravation of fin, no excufe. A learned man of late
innocen- natn an excellent Note upon this, They cannot bear inno-
tixm. cency: and indeed according to the Hebrew this may as
well be added for explication, for in the Hebrew there is
nothing elfc but this, Ibey cannot innocency^ the word at-
tain,\% not in the Hebrew, and it may very well fute with
the time wherein Hofea did prophefie ; and the meaning is
this : They cannot bear with thofe who will not^oyn with
them but will go to Jerufalem to worftrip, and this pro-
vokes the Spirit of God againft them, becaufe they can-
not bear thofe that would feek to free themfelves from de-
filements in the Worfhip of God: there is nothing in the
world wherein men cannot iefs bear one with another
than in diflentions about theworfnipof God, and com-
monly the Nocent party is the moil bitter againft the Tnno~
cent ; as the Lutherans they were worfe in their waies than
the Calvinifts, fpecially in the point of fuperftition, but
they were a great deal more bitter againft the Calvinifts
than the Calvinifts were again ft them 5 it was an expreflion
that Calvin hath, Uough Luther (faith he) ftould call me
"Devil, yet 1 would honor him, as a Servant ofjefus Chrift.
The word here that is tranflated Innocency. fig nifies clean -
VP* nefsrfalfe worfhip whatfoever holines may feem to be in it
yet they are not clean,butGods\Vor(hip isclean,the fear of
the Lord is cleamit is fuch wickednes as if God mould fay,
You are never like to wafh affthe guilt of it as long as you
live, it is not fo eafie to get off the guile of fuperftitious
worfhip as men are aware of, we cannot but acknowledg to
our own (hamethatwe have fullied our felveswth fuperfli-
tion formerIy,we had need wafh and rinfeour hearts again
and again, and be willing to lie abroad a frofting whol
nights, that we might be denfed from the filth that we
heretofore
Ver. 6. the Prophejle of H o s E A. 29
heretofore have defiled our felves withal, yea we fhould
not think much, nor mervail though the fire of Gods
wrath comes out again ft us and barn hot and long, if ic
may be but to purge us and not deftroy us, it is well ; for
it is not eafie to be clenfed from fuperftition ; it is only
the blood of the immaculate Lamb that is able to clenfc it*
(this filth)it flicks very fait. And fo much for the fifth verfe.
Ver, 6.
V or from Ifrael was it alfo : the workman made it, there •
fore it U not God : but the CalfofSdLtndLti^fhallbe bro*
kpn in pieces,
>H E Prophet proceeds in his conviftion of Ifraels fin,
wish the threats of God againft it.
For from Ifrael was it, Exp'sf*
That is,
Their Idolatry was from themfelves : It was hard to get
chem off from t%eir Idolatrous worfhip, for it was from
themfelves. Other people worfhiped Idolatrous Images,
as being deceived, either made to beleeve that they came
from their gods; as that wife Town-Cleark o(EpbeJus\ in ABiift
his grave, fagefpeech ,/#?/, 19.35 .faith, their Image came 3?«
down from Jupiter y or elle they were fuch as were brought
from the Temples of other People, whofe Original they
knew not. But faith God,My People are morefottifh than
any3for from Ifrael themfelves doth come thefe their Ima-
ges that they doworftup, they hav^ fet them up them-
felves, they Know that the other day they were but pieces.
of wood, overlaid with Gold and Silver 5 for their Calves
they were fuch kind of Idols as Ifrael invented themfelves. Aph tvbat
they were not the fame as fome think with the Egyptian kind of
Jpis, that Idol, for that was bigger, it was rather a Bui- ldo1*
lock, and it was a live one, and with feveral fpors anddi- thjSdVs
vers things wherein it differed from the Galvesthat Ifrael Z/tL
worshiped, fmie^
£0 An Expojitim &f Chap. 8.
worfiiiped/o that theCalves of Ifraels worfhip5it was their
own invention. Hence there is thefe Notes :
Obf. I. Firit, That none are fo fottijh in wicked waits as Jpoftates.
Ifrael was more fottifh than any people.
Obf. 2. And Secondly* To be devifers and inventor j of 'tvi l^and effe-
ct j llj of any thing intheWorfhipof God> of fJfe wcrfnp^ it is
a great aggravation of ones fin\ Thcfe that are the firit
inventers and devifers of wickednefs * and efpecially of
any falfe worfhip, they are moft wicked and abominable
before God. It was from them [elves.
Obf,}. Thirdly, What comes from our feives we wiM frick^ much to
in the Werfbif of God. For this is given as a reafon why they
could not be brought off from that falfe wotfhip : It was
from themfilver : And hereby men ffiew that they honor
their own Fancies and own Wills above the Will of God3
and the Mind of God: We will a great deal moreeafily
part with the Worfhip of God3that comes from God.than
with Worftup that comes from our feives.
Expof; For from Ifrael wm it aljo.
There is fomewhat in that likewife: that is. As for-
merly in the wildernefs they fet up a Calf; fo here again
from Ifrael alfo : Former examples of Gods wrath againft
their progenitors will not deter them, they follow nil the
guize of their Anceftors in falfe worflrip.
Obferf ^ N& finis more h^reditarh than Idolatry : Hence the fecond
Commandement only threatens to vifit the (ins of the Fa-
thers upon the Children, becaufe Idolatry is fo heredita-
ry 3 From Ifrael alfo*
Ike wortynan made it j therefore it is not God*
There are Two Arguments why thei
J.
FirhS From the workman that made it
There are Two Arguments why their Calf was not
God.
Secondly,
Ver. 6. the Prophefe of Hose a . 3 *
Secondly, Becaufe it mould be taken in pieces. It's the
greateil folly to look upon that which hath its excellency
from our felves to be fuperior above us, and that in the
higheft degree. To forfake that God that madeus,and
to make that to be a God unto us that we have made our
felves: The Father looks upon his Child as inferior to
him, becaufe he was the inilrument of his being, and fo he
may well • i( any man have maintainanceby one, or is
raiftd by him, he expect that he mould be ferviceable to
him. Only Idolatry makes men go againft the very prin- l££?
ciplesofreafon : They made it and yet they accounted it ^^
their god, principle
And an efpecial INfore from hemce is, lb at man. by any ofreafint
rvork^ of bx own cannot put a Divinity upon a creature. They
made it,- therefore it is not God. Man by any work that
he can do cannot put Divinity upon a creature, no, he
cannot fo much as put holinefs into a creature; all the
workmanihip of man by his confecratien or any thing that
he can do, cannot make (tones and mortar to be holy^ fo
as now it mould be a fin to ufe them to a»y * common ufe, * j„cafe cy
man takes too much upon him to think to rajie the crea- need.
turefo near to a Divinity, he cannot by any work of his
put any Religious refpeel: on any creature fo as that God
{hall be neerer to him, or he neerer to God than in any o-
ther place. Whatfoever is of mans work in (sods Wor-
fhipit periihes in the ufe of it, furely then mans creation
cannot be God, Ibe wor\jnan mack ii> tbenjore it is net
Cod.
Indeed there is a creation of man shat the Scripture
fpeaks of that is called, God> but not truly, not God really,
rather a Metaphorical God ; trut crea<nre that t'iw Scrip- x?n%
ture fpeaks of in 1 Ptt. £. 13. hecakth.ir King? and Go- j^/j^L
vernors mans creation, man made them; and yoti know and Ma-
the Scripture calls Governors, Gods. Ihme fad, ym are giflwes
Guds* I but it is faid, they die IV** m -: this text wliHhew mwcrea-
it: if man made them they cannoc be odu And the former tum J*
Scripture teils us, that Kings and governors are mans *p/;g2f£
creation.
3 2 An Expofition of Chap. 8.
creation. In your books it's tranfUted mans Ordinance
but ic is in the Greek, mans Creation : man made them and
*7f<*? Ar- therefore they are not Gods 5 therefore we muft not give
^ them the 'honor of a God, tofubjeft our confciencesunto
them, no, neither are we bound to fubjeft our outward e-
itatesand liberties, and lives to their humors and lufts,
mserly to their own wills, for this is proper to God to
fubjed all to his will, meerly becaufe it is his will; but
feeing man made them they are not truly God, and there-
fore they mutt not have the honor that is due to God.
If ail the Art, and pkill, Power and Piiches, if all the
men in the world were pus together, and all the wifdom
and power of Angels joyaed toit, Co extraft all excellency
in all things in all creatures, and to make that which
fhould have all created excellency in it, yet this furely
could not be a God to us ; I fay, if we conceive all art,
skill pow£r, and riches, of all the world brought together
into one man, yea, all the skill and power of Angels put
into him too, and if he were able to make an extract of all
the excellencies of all creatures, and put into one thing,
yet this coujd not be a God unto us ; becaufe it was made.
And (hall we fay further, God himfelf by his infinite po-
wer cannot make any thing to be a God to us : I fay, God
himfelf by his infinite power cannot make any thing to be
a God to us ; if he himfelf were made he could not be God
to us ; nay, if God himfelf were made he could not be
God : therefore furely that which the workman hath
made cannot be a God.
How vile then are our hearts? and how do we debafe
our (elves, to fubjeft our felves to every vanity, as if it
werea^3od, when as that all the power in God himfelf
cannot raife a created excellency to that height as to be a
God to us ? how vain is the heart of men that makes plea-
fure their god? as the voluptuous, his belly; that makes
money his god, as the covetous; that makes honor and
the applaufe of men, 3s the ambitious, to be a god unto us.
Eemiec
Ver. 6. the ProphefieofH oSEA. 33
Bemice and Agrippa came with great Pcmp> they came with A8f* *f-
much P ban fie as the word fisnifies * the excellency that al f}\
their pomp had, it was but that that phaniie put upon K^ ^7*
them. oi'af* l
In thic God fhewes the excellency of an Immortal Soul, Theexcel-
that it is in that excellency that only an Infinite Eternal l™cy°f
being that is of Himfejf can be a God to us. *■ e^ou *
Again , This is an argument againft the Idol of the TJfe2,
Mtfii a vile Prieft, a filthy Whoremafter makeUtaGod: theabomi-
What a Deity is that that is from his maker? Jsthereany nfl'njfsf
greater (tumbling- block to JervsJurJ^.ot HeatbensfO keep '°* tbeMaSf
them from Chriitian Religion than this, ThatChriftians
fhould make their God,and eat him when they have done ?
That's the firft Argument : It is m God> becaitfe the workman
made it.
Secondly : But the Calf of Samaria {ball be broken in
pieces.
No God ( urely. He fpeaks here with indignation (it is pr4/? I0£
not God, it is a Clalf ) as he doth in that of the Pialmift, 20. Bpm\
he made a Calf that eat grafs. It fo all be broken in pieces > it 1.23.
fnal not be able to help it felf, much lefs help them 5 it fhai
be as Dagon before the J\rk, broken all to pieces.
Hierom upon the place faith, that he learned from an
Hebrew (this word, broken in pieces, the word is not a Verb,
but a Noun, jhall be breakings in pieces ) he learned from
an Hebrew, that this word fignified a thin veib> like Spiders Sigmfic4of
webs in the air, As you fee in fome times of the year in the word
the Fieldsjthin Webs, and upon the grafs, thin webs like
Spiders webs that prefently diflblves into Attorns ; fo that
their Calf dial be like unto thofe thin Webs, like uato Spi-
ders Webs that diffoives it felfand comes to nothing. All
the confidence and hopes in any thing we fee up in the 4 q0&9
place of God,it'sfuchtfntous; What difference is there
between fuch a thing and a ftrong R-ock, and an high To-
ll wer3
34- An Exposition of Chap. 8.
wer, fuch as God is to his people.
And again. The word fignifles Saw-daft that comes from
Timber that is fawn, and fo it fhai be broken in pieces: Look
as the Calf in the wildernefs was broken even to duit, to
pouder, and JMefes made the people drink of it 3 foGod
will ferve this Calf.
Qbf. r. And then further obferve : Idols are to be broken in
pieces; (o God commanded, Fxod. 34. 13. Vent.?. 5.
FzeJ{, 20. 7. with many other Scriptures ; and thus godly
Magiftrates have ever done, broke Idols in piece?. And
blefied be God for tharthat hath been done of late among
us that fo many Idols, and that great Idol that was in the
eminent place of the City, that God put a fpirit into thole
tfeat were in Athority to break it in pieces : it mult be done
by the Magiftrate.
I remember Aufiin in hisfixt Sermon upon Chrifts Ser-
mon, fpeaking of that place in Vent. 1,5. firtt, faith he.
Ten mufljwjfefi the La?id, and then, you znujl overthrow their
Jltaxs. And then notes, That thofe which have the pof-
feffion of the Land,as now thofe Publick places,men only
in Authority have the porTeflion of them,and therfore it is
Attfvm for tnem t0 break the Idols in pieces. In the City of Bafil
inBafti. we rea(jC5 that every Afli-wednefday (as they call itj is ob-
ferved a Feaftival inftead of the Popifti Faft on that day ,
becaufe of the burning of Popifh Images, and they account
it a great mercy. And though we have no fuch warrant
to obferve fuch a day as an Holy day, yet certainly as a
day of an outward civil rejoycing, we have caufe to ob-
serve thofe times wherein notorious and abominable Idols
have been broken in pieces.
Qbf.2. Again, Whatsoever it is that is fabjetf to be broken in pieces,
certainly roe are not to make it to be our God. Now all crea-
tures in the world are fubjeA to breaking, your eftates are
in danger to be broken in pieces , therefore they are
not Gods; that's the argument of the holy Ghoft here:
■jsea'it may be many of your eltates are broken in pieces al-
ready.
Ver.7 tht Trophefie <?/Hosea. 35
ready, Oh what poor Gods were thofe that you made to
your fclves before, and fo any creature whatfoever? there-
fore Oh let's trull in the Lord for ever, for in the Lord Je-
hovah is everlaiting ftrength. lja- 26. 4.
The ialt note from hence is this, 7battbeputting too much Cbf^
upon a creature, the bringing a creatme too neer to G§dy and Vet*
fjtng of it mak^s way for the defruUion, of that creature. The
CM oi Samaria (hall be broken in pieces becaufeit was
made an Idol : If you will make ufe of your etiates as *
fervantto you, to fie you for Godsfervice you might keep
it, but if you would fetit up in Gods place, itisjuftwith
God it mould be broken in pieces: Whatfoever you fet
your hearts upon and makeaGod-untoyou, h^ juil with
God itfliould be broken in pieces ; if you fet your huf-
band, your wife, your child, your friend, in the place of
God, it's the only way to undo them, to undo them in re-
fpe&of you at beft. Many great Inftrumeuts of God, England,
God hath been fain to break them to pieces, becaufe that
men have fet them up in the place of God, and made even
Gods of them. It follows.
V e r. 7.
For they have [own the witid, and they JbaU reap the
whirlwind.
SOwing U a laborious workj, and this Idolatrous people
were very laborious, took a great deal of pains about
their falfe worfliip. Thofe that few they muft be abroad Obfa.
in the cold and wind 5 Idolaters were mUing to take tarns and Idolaters
go through many difficulties for the furtherance of their falfe veor- "' UM^
jhip. Let not us be iluggifh then in the true Worfliip of °m\^
our God , let us be willing to pafs through many difficul-
ties to further the fervice of our God.
Secondly, Sowing is a labor without any prefent profit earning 4,
\n by u, the benefit of the labor it lies in expectation for
the future. r
H * Idehtm
g6 An Exposition of Chap. 8,
Obf.2. Idolaters are content to fow though they grin nothing hy their
Idolaters la]*0Tm) yef in expectation of fomervhat hereafter. We are pre-
jopm ope fentjy Weary ofaiitde labor except we find fornewhat co-
ming in prefently, we cannot wait for thebleffmg of the
former and latter rain upon our endeavours, we mud be
alwaiet reaping or cICq we are wearied and difcouraged ;
Idolaters would work hard though they get nothing for
the prefent, how much more mould we labor for God in
expectation of the harveft that God hath provided ?
3 Thirdly 3 Sowing it is a rvo)\for the maintaining of the fuc-
ObC}. ctfionofprovifon for one Generation to another, "Idolaters
Idolaters «tney labor to keep up their falfe worfhip for the pofterity
foifuaer- <Cthat l$ comin£ a^eftc5 tney are not content Co enjoy it
fiont themfeives all the while they live, but they take a courfe to
have thofe they leave behind them to enjoy it when they
Vfe are gone. Thus we (hould do, and great eeafon we have
to do thus, in the true Worfhip of God, not think it e-
nough to enjoy it our felves, but to take al waies that pof-
fibly we can that we may leave our pofterity to enjoy it,
that we may fow for pofterity as well as for our felves.t.hat
we may leave a ftock of provifion for our children after-
wards. Through Gods mercy our forefathers did fo, and
we have reapt the harveft of their feed., and through their
endeavors we have enjoyed much of this Worfhip of God,
and the Truths of God, let uslikewifefow for thofe that
are coming after.
a. Fourthly, Sowing is a &or\that mufl be done in its feafon or
Gbf.4. it is in vain. Idolaters they will obferve their feafons,
Idolaters their fit times for the furtherance of their falfe worfhip;
0^ervfe much more mould we do for the Worfhip of God. We
r™ have had a fair feafon,and we have feemed to be very bufie,
the Lord grant we do not fow the wind, as it follows in
the next words. They have fotvn to the wind : This is a pro-
verbial fpeech that flgnifles, the taking a great deal of
f ... pains to little purpofe : As a man that (hould go abroacj
e in the fields3and fpread his hands about and take pains*,
and.
[on
Ver-7- the Trophejle of H o s E A. 37
and yet hath nothing but air in his hands. The Wind is M***
an empty creature in refpeft of things that are follid,there-
fore the Scripture doth often makeufeof this creature to
fignifieche vanity of the labors, the hope, and endeavors
of wicked med-, you -Hull find thefe feveral exprelfions in
Scripture tending to this purpofe : as the Laboring for the
wind) Ecckf $. \6. Secondly, to feed upon the windy Hof,
12. 1. Thirdly, to bring forth the wind, Ifa. 26, 18. And
fourthly, to inherit the wind, Vrov> 1 1 . 29. And fiftly5 here
in the text, lowing to the wind. f
Many people do nothing all their lives time but fow the ny ',
wind, they labor and toil j but what comes of it? icis'ho thetrmd.
good account that we can give to God of our time, to fay,
that wc have taken a great deal of pains ; we may take
pains and yet Tow the wind.
Who an tbofe that fow the wind ? §^eft>
Firft, Men that (find their thoughts andfrength about things I •
no way profitable to themjehes or others^ thofc fowihe wind; wh° fi®
thofethat do with a great deal ofearneftnefs, do juft no- ^^
thing, or what they do is but a trifle • many Scholers ftu- Some flu-
dy night and day, they tire themfelves with reading, and dicnts*
mu(ing,and writing, and yet they are no way u fetal; ei-
ther their ftudies have been in ufelefs things, raking a-
mongrubbifti and lumber, orelfe they lff>w not how to
make ufe of their reading and learning : and indeed k is a
pittiful objeft to behold, to b;ho!d one that hath been all
his daies a great Studient, and hath beat his brains, and
rofe early, and gone to bed late, grutch'd the very time of
his meat, and yet he is a ufelefs man m the place where he
is, he hath no ufe at all of all his Indies, he is of no fervice
to Church -or Common-wealth : Herd's a man that hath
all his daies Town to the wind.
Secondly, All tbofe who t.il{e paint and are at great cofl in 2.
fuperflhioufwor'fbipt all their intentions thar they have to Idolaters--
honor God they come to nothing, it's bur a ("owing to the
wind.; 'and- this is that which is here efpecialiy meant,
3$ AnExpofition of Chap.8. |
Scope of Ihty fore the wind. All Idolatrous worfhippers that take
the Text,, m^b pa|r*8 and afe ac greaC coft fay £0 buc fow t|,e
Popip*. wind; How many Papiltshave we that dares not for their
lives but rife at their hours that they have vowed ..to meat
midnight to their bead*, or very early., fpcnd many hours
every day at their beads, wear out their bodies by their fa-
iring, by their watching, deny themfelves the ufe of the
creatures, wear fackcloatb, lie very hard;, tire their bodies
by pilgrimage, forfake their revenues, that that their pro-
geniters had left them, vow perpetual virginity, (hut them-
fdve; up in Cloirlere, what a deal of labor and toil is
here totherlelh, and all this with confciencioufnefr, all
this with a deiire to honor God, and to aSi& themfelves
for their fins ? And yet this not having warrant from God
being a wiil-worfhip, all this is but jomngthe wind, they
lofe al their labor,con\,and charge, and all their thoughts,
and devotions they are all loft.
3- Third!y,Such as are formal in thetrue WorOipofGoel,
cwiitlijts as content themfelves in the outward part of Gods Wor-
(hip, having no power nor life of godlinefs in their fervice
they perform: You have many that do things out of cu-
floro, content themfelves in the deed done, dare not for
their lives negieifc Prayer, not one morning nor evening,
nor at other tidlh, and are often with Gods People in fa-
iting,or coming to hear the Word ; but yet all this while
being but formal, they not having the life and power of
godlinefs in thefe duties, they do but fow the wind, they
lofe all their labor, and when they mall come upon their
fick-beds, and death-beds, and defire comfort from what
they have done, they (hall find nothing but the wind to
feed upon, all will be turned into wind, and they will
have no follid comfort for their fouls to feed upon in the
day of their diftrefs.
4. Fourthly, Thofe men fow the wind, who do all that
The vain- they do out of vain glory, in hypocrifie, to fet up themfelves
'Joriw. among others, fpend a long time in'prayer, hath admira-
ble
Vcr-7 *b* Tropldefie of H o s e a. 39*
ble gifts in prayer, fweat and fpend chcir ftrength in pra- Prajer.
yer, but yet a principle of vain glory acting of them all
this while $ they have been fovving the wind all this time.
Men that are publick parted and do abundance of good
in tRe Church of God, and In the Common- ivealth, but
yet having a principle of/*// and vain glory that acts them,
they lofe all, they fow the wind all this while.
A fift fort that fows the wind, are fuch, as leaves the rule 5.
oftht Word, and carry on their aUiom altogether by the rules of Carnal po-
Carnal Policy, thinking to do great things by the fetches, btitians*
and reaches they have that way. Your Carnal Politicians
that have the Word and Worfhip of God as things under
their feet, but that which their deep reaches are after, are
fome higher things - they fow the wind. And thus the
people here at this time, it was carnal policy that carried
them in that way they were in, and God cals it all, buc
fowing the wind 5 they thought they had framed to them-
felves a notable piece of work, but faith God, It is but
fomng the wind.
Sixtly, Such as feek to (Life for themfelves by fnfjtt 6.
vpaies when they are in any ftrairs , fuch as go out of any Thatfirve
lawful courfes to help themfelves out of trouble, thefeare tkemfelvx
they that fow the wind to themfelves, there will nothing °ffmm
come of all the labor they take.
Now firft, here the Church of God may have much com- T7fe
fort in this thing, That all Idolaters, that all falfe wor- comforts
fhipersjthatal carnal polkitions that are working againft for ihe
therein al they do, they do buc fon> the wind, they can ne- Church,
ver prevail ,be not afraid of them.The feexi-tiaie of our life Life the
is a feed- time for Eternity : It's an evil & dangerous thing bl&iim
therefore now to fow the wind, to lofe this feed -time, and/wewrw-
to have nothing for our fouls to feed upon to all eternity, *J*
Oh ! how fad will it be when we are entring in upon E-
ternity, then to fee that we have all our life-time fown the
wiqd? Did menconfrder of their a&ions, that their acti-
ons were feeds for Eternity, certainly they would take
more.
40 An Exp option of Chap. 8.
fitnik, more heed what they do- Men are very careful of their
ked; What Husband man that is to fow his ground,
would go into a JV'Ierket to buy Chaff, to buy blafted ftuff
to be his feed 5 no, he would buy the greatett and plumpeft
Corn of all to be his Seed. So (hould we becaretul of all
our actions, for they are fuch feed as mu(i bring forth an
harvest of eternal happinefs, or elfe eternal forrow; and
efpecially we had need look to our Seed when God gives
us a fair opportunity of /owing. Ail Hypocrites and For-
m a lifts 3 and Falfe-worfhipers, they fow the wind, their
actions are but as the wind : but the Servants of God
whole works come from Faith3and are indeed godly, they
fow to immortallity and glory, their Seed will bring
forth a glorious harveft. I remember Luther, though he
were a man that feemed to beat-down works very much,yet
he hath this paifage concerning works : JaJ^e rvorh^ cut of
the caufe qf'Jufiificatipn3 and no man can too magnijiciently com-
mend good wvrkj that come fern faith. And fpeaking of a
good work that comes from faith. It is more precious (faith
■good work* faj^yoMgoodworl^i it is a more precious thingth an Heaven
and Earth : yea, he himfelf that is no Merit-monger yet
he lifts up good works that cc me from faith, and faith, the
whol world h not fuffici.ent reward for one good work that
comes from faith: Indeed the works of the Saints have a
how excel- greac deal of excellency in them, one gracious work hath
lm more of the glory of God in it than all the creation of
Heaven and Earth bender 5 1 fay, the whol frame of Hea-
ven and Earth hath not fo much or the GJory of God in it
as one good work that cones from the Grace of God in the
hearts of the Saints 5 and my reafon is this, becaufe a
my i good work that comes from the Grace of Cod in die hearts
ofthe Saints, itisa refkaionof fpiritual life that is the
very life of God, the Scripture calls it, Ihe Life ofGod*
and the Divine Nature; Now, an a&ion of Spiritual life
doth more fet out the Glory of God than any Glory that
God hath paflively , as the Glory that he hath in the frame
Ver. J. the Trophefie of H o S E A. 41
of the Heavens and Earth it is but a paflive glory, but here
the very glory of God is reflc&ed upon his own face, it is
a glory of fpiritual life : A man doth not account one fo
much honored in an Image that is drawn of him, as when
he feeth his child to act as he himfelf doth aft, when his [irQl[Ci
child fball prefent himfelf in doing that which he himfelf
doth do. Now all the frame of Heaven and Earth it is
notfomuchasa picture, it is but, as the foot- fteps of God,
and the back-parts of God; but in one gracious acYionof
the Saints there God fees his child aft as himfelf doth, he
fees the workings of his own holinefsand his own vertues;
we fnew forth the verwies of him that hath call'd us out lPe*»2-9
of darknefs into his mcrvailous light. Minifters of til Minijlen
men they had need take heed they fow not the wind, God muft be-
hath made them Seeds-mea of that eternal Seed of his wrtoffo-
Word3 if they then either becaufe they are loth to take mr% th*
pains, or to be at the charge for good Seed, they fow husks wm *
and chaff, and bring meerly empty words unto their peo- H<w r.
pie; or if they do take pams enough, but bring their own
fancies and counfels inftead of tile precious immortal Seed * 2.
of the Word, they do but fow the wind. The Seventy
tranflate this that we have here: Sow the wind: Thus; £V9»tefo-
They fowthofe things tbdt are corrupted by the wind', thofe a- ??.
ttions that pride corrupts, will never bring forth good Corrupta
fruit. It follows. vento. 70.
And they ft all reap the. whirlwind.
As we fow,fo {hall we reap. The word in the Hebrew
(Tremelius upon this place notes J "hath a fyllable added TurU
more than ordinary ; and that faith he is to encreafe the :n&1*>
fignification of it : To note, that this is not only a whirl- here u *
wind, but a mod terrible whirlwind. And mark : he nri210
doth not fay they fow the wind, and they (hall reap the
wind ; no,there is more in the Harveft than in the Seed ; if
men will fow the wind,they muft expeft to reap the whirl-
I wind*
42 AnExpofition of Chap.8.
wind. If thou haft but a little pleafure in thy ftnfui
waies, thou muft expefl: a great deal of miferies in the
fr uic of thy waies. Their labor Aval! not only be in vain,
but much evil (hall come, fudden and violent deftra&ion
fhall come of their labors. AH finful a&ions are like un-
to the (owing of the wind in the earth : Now we know if
windy vapors be got into the earth, they caufe Earth-
quakes, they break' forth into whirlwinds, into violence:
and fo wicked a&ions they break forth into violence and
irrefiftable evils, and wil caufe heart quakes at laft. Great
is the power of the whirlwind, the Scripture fets it out as
^l very great in i Kings, 19.11. A flrong wind that rent the
mountains and tore in pieces the rocks, overturned the
mountains by the roots. Job, 28. 9. this it is that breaks
theCeders. Sabelicos reports that upon a time, Camby
fiys Soldiers being at dinner in a fandy place, there rifes up
a whirlwind and drives thefand upon them fo that it co-
vered them and choaksthem al : And yet,what's the wind,
.but many vapours being put together? and yet, Ohrhe
mighty ftrength that there is in them / By the way this
meditation may be railed here : What, fhal the addition of
Gods AL m»ny fuch weak things as vapors are comedo fuch a migh-
mightyfo. ty ftrength? Oh then, what's the ftrength of the infinite
mr>i God unto which nothing can be added ? Ad many vapors
together and it caufes ftrong winds that rends up the
Mountains by the roots 5 if many weak things put toge-
ther (I fay) come to that ftrength, what's the ftrength of
an infinite God unto which no ftrength can be ad-
ded >
QU. r. But obferve out of the words, J it ft with God it tfjbat tbofe
that fow the wind' (in all the former regards,, thofe fix par-
ticulars that were named) that they fiould reap tbe whirl-
wind ; mould be brought into tremble and vexation* mi-
%able and unremedable diftrcfies : you that fpend your
time about trifles when as God fets you In the world upon
work of great confequence; it is jtfft with God that you
(houldi
Ver.7
the Prophefie ^/HosEAi
43
i.Triflm
Z.Super-
JlltiCUS4
kfis.
4. HjpO'
lfohtimns
fhould have horror upon your fpirits hereafter, when
Godfhall make you to fee how you have fpent that time
upon which eternity depended, upon (owing the wind all
yourdaies: And you that fpend your time in faife wor-
fhip and fo think to put oti God in your faife wormip, id
juft with God that you mould reap the whirlwind. And
fo you that fpend your ftrength and time in formality of
worfhijJ and never fanftifying the Name of God, it were
jufl with God that horror and diftrefs and trouble fhould
fill your fouls. And fo you that aim at your own ends and
vain glory, when as you fhould fet up the Name of God in
your waies, it's juft with God that miferable horror
fhould poflefsyou : How many have lain upon their fick-
beds and death beds and cried out, Oh I have done all in
hypocriiie ! and fo horror of conference hath been as a
whirlwind unto their fouls. And fo carnal polititians
that have left God and fought to provide for themfelves
and others, that by iinful courfes have fought to deliver
themfelves out of ftraights, the Lord many times brings
them into rnort dreadful draughts and the worm of confei-
ence gnawing upon them, and they have found by expe-
rience that they have reapt the whirlwind. And indeed we England.
have begun of late to corrupt the Worfhip of God, and
were carried on by wicked devUifh carnal policy, How
did we fow the wind ? and the Lord hath now made us in
great meafure to reap the whirlwind. Job faith the whirl-
wind comes from the South 5 but indeed the truth is, we
have had whirlwinds coming from the North and Weft,
and may yet have whirlwinds coming from all parts of
the Kingdom, For what hath the Land done of late but
fown the whirlwind? Let us not wonder though God
doth at thu day fpeak unto us out of the whirlwind, as
once he did to Jeb.
Yea, but many they fay, Ibatthat we have {oxen it hath
fo me fub fiance in it, it it not only the wind, for mjee that it comes
to a blade , it comes forth,
I 2 Yea,
4+ A* Expofttim of Chap. 8.
Yea, but faith God here, It (ball not bring forth ajlall^
Gradation 1 befeech you obferve the words that follow, Itjhall not
cfthc text bring forth a ftalk^: But it may be a ftalk may come forth :
I but faith God, It (hall be crufhed before it comes to the
bud. But what if it doth bud, it (hall be blafted, it (hall
notcome to the meal. 1 but what if it come to the meal ?
Then Grangers fhall devour it faith God 5 fo it follow?,
Tbeyfow the wind \and reap the whirlwind; it fhal not grow
to a ftalk, or to the bud, or there (hall be no meal, or
Grangers mail devour it. A moft elegant expreflion it is
tofiiew Gods watching over an apofiatizing people for e-
vil, and to (hew that.in whatfoever they may feem to pro-
fperforawhile, yet at thelaft theGurfe of God will be
their ruin.
Qbf, Z, Obf.Fivh} Though fometinns Gods Curfe is upon wicked aUi-
ons^fo that nothing comes of them 5 jet at other times they may be
fujfered to feem to proffer^ to have fome degrees of growth,
God may let them come to a (talk, or to the bud, or to
the meal; this notes thepoflibility. It may come to the
ftalk, poflibly to the bud, poflibly to the meal, but then
all (hall come to nothing.
England. ^Iy brethren we have found it fo by experience, as it
was here in this people, for it was fpoken of their wicked
Idolatry, and their carnal policy. And hath it not been
fo with our Adverfaries? fome of their a&ions God hath
erufrVd them prefently, and then they have grown up to
a blade, and they have feemed to have meal in them, but
then the Curfe of God hath come upon them: Oh! the
uncertainty & the vanity of the comforts of ungodly men /
When can they blefs themfelves in any one project ? When
it comesup to the blade ? No faith God, it (hal not come
to a ftalk ? God watches there that it feldom comes fo far.
Well, but then, will they blefs themfelves if it hath gotten
up to a ftalk? No,notthennelthcr,Godcurfesthem. But
ifitbud* now may they not hlefs themfelves? Oh/ our
f*rojec\s begin to bud, and they thrive bravely^ may they
Ver. 7. the Frophefe ofHosEA. 45
notblefs themfelvesnow ? No, God watches ihem there,
and curfes them in the very bud. I but what if it comes
to meal,that ic's ready now to come to a full illue, and rea-
dy even to come to be eaten, now that they come to feed
upon their projects, and they think all is fare? No, the
curfe of God is upon them there, Grangers (hall devour it.
BleiTedbe that God who hath followed our Adverfaries
this way. How often have they bleit therafelves, and when
they have had one defign, this will do ir, Oh how finely
it works! and perhaps they get the very advantage that
they themfelves dei]re,and think all is well, and then Gods
Curfe comes upon them. We are my brethren too unbe-
leeving, we are ready to fear if we hear but of any thri-
ving of any plot and project of our Adverfaries, if any
ftalk doth appear, and efpecially if they begin to bud, Oh!
then we think they ripen;& we do not look up to the great
God whodoch take delight in blading the projects of the
Adverfaries; as the Bleflingof God is upon the good a-
ctlons of his people, fo the Curfe of God is upon the wic-
ked projects of his enemies. God may feem many times
to leave many a good action, but God doth carry it
through at lengch, though it feems to have many things
that would crufli it in the very bud. yet God carries good
projects through many difficulties, and God crufhes wic-
ked projects through much profperity.
Lafily, l'o have the fatisfying of our deftres 'to go on a' while > Obf.y,
and to have them cut off before we enjoy themyls a great judgment;
but juft with God it mould be fo : for ordinarily we are
thus in our obedience, that afually withers before it comes
toanyripenefs;ifitgetuptotheftilkitmay be it comes
pot to a bud-, if to meal, fomeftrangeluftor other comes
in and devours it; Oh how many times doth ourftrange
lufts devour our good actions that comes forth a good
way> How many in their young yeen3 wehad thought You»opro.
very gradousTeed began to fprout forth, and we had/#"-
thought that the feed grew to a ftalk, and when they came
tc^
tf AnExpofttioriof Chap.8.
tobeforthemfelves, we had thought they had begun to
bud m gracious a&ions, we had thought It came to be
meal, to their middle age 5 but to their old age ftrange
lu(h hath come and devoured all. It's a great judgment
for Grangers to devour our eftates when we have (craped a
ded together; truly, for ftrange lulls to come to devour
thy hopeful beginnings, it's a greater judgment than for
flrang^rs to devour thy eftatej that thGU haft gotten by a
great deal of labor: Many men have labored all their
lives .and taken pains, and that which they have done hath
feemed to come to fomething; and the truth i?3inthecon-
cluflontheDeviliiath had the advantage of all.
And God feems to be out againil us in fome degree, even
in the waies of his judgments at this day; thus as many
of the Adversaries projects, fo many of ours the Lord hath
blafted before they come to a (talk, and when they have
been budded the Lord hath blafted them5 by tinfaichful-
nefs of Tome or others; when we have had our greateft
thoughts, the Lord hath feem'd to blaft us, and what God
will do with us we know not, only let us make fure that
our feed be good, and though this doth not profper or
the other doth not, yetatiaftGod will bring the greater
J-Iarveft upon us.
VEa. 8.
Ifrael is j wall owed up : now they Jball he among the Gmm
tils as a vejfel wherein there is no pleasure,
ISrael, they had made fo many Leagues among other
iYople, til they were even f wallowed up by them. And
truly my Brethren* if there be not a great care had, there
is much danger in making Leagues with other Nations,
left upon the need they fee we have of them they mould
incroach upon us,and at length even have Laws given to us
by them : It was fowith the people of Ifrael, that by their
League with other people they were fo incroacht upon by
them3
Ver.8
the Prophefre of Ho s E A.
47
them, as at length they gave them Laws and (wallowed
them up. And thus many of the People of God, yea, of Churches
the Churches of God, by mingling themfelves with the m^\[[
world are even fwallowcd up, fo as they iefe their beauty ; J^r/^w.
and there's no difference appears between them and the ginus%
men of the world . It's one thing for wicked men to creep
into the Church unawares, (and certainly there's none
can expect that any Church in the world can continue
but wicked men and hypocrites will mingle themfelves)
but it's one thing when they creep in unawares, and ano-
ther thing when the fence is broken down, foas it is very
hard to fee any face ofa Church among them : thus it was
with Ifrael.
But now frail they be among the Getttih, as a vejfel where*
in is no plsafure.
By thefe words, Vejfel of no pleafure, is meant, a veffel
that is for the carrying up and down of excrements; only
the Scripture when it mentions fuch vile things, fpeak* in
a modeit way ; but that's the meaning of the word : as if
he frould fay, Even my people fhal be in a vile contemp-
tible condition among the Gentiles, as a veffel that is fit
for nothing but excrements. Jeboiakim is threatned in Jer.
2 2.18. though a great man, yet he is threatned to beasa
veffel wherein is no pleafure, they had wafted their fub-
ftance in feeking help from the Egyptians and A/Tynans,
and thefe made a prey of them 5 fo long as they had any
thing of value continued, then they made much of them,
but their efiates being once wafted, and they fwallowed up
in their very -Rates, they look now upon them as vile and mckdt
contemptible intheireyes. And this is the way of wicked mnftt/i
men, while wicked men are fervii g their own turns upon fine their
atiy, they will hug them and make much of them, but if tmns °f
that be done, then they fcorn them 8c contemn them : non the.Gfj>>
aremore fcorn'd and contemn'd than frofe/fors of Rcligi- jj,2».
Oil.
4^ An Expoftion of Chap. 8.
en who have bafely crouched to wicked menf and fought
to (helter themfelves under them, when their eftates are
once confum'd and gone, they are more (corned by thofe
that ferved themfelves of them than any; and therefore
let us learn wifdom, and how far we venture o make ufe
ofmen, anddo notpleafeoiir felvesin this, that they hug
and commend us, if it be but to ferve their own turns,
when they have gotten what they would have, they will
then fcorn you,and look upon you as bafe peopIe,and kick
you out.
fyjv@- Again, A vejfel wherein is wpleafure. The Seventy tran-
■.■?yjvtr'§- fliteit, an unprofitable vejjel. But there is more intended
7°' Vf* certainly in this expreflion ; a veffel imployed in bafe and
contemptible ufes ; Ifrael (hall be fo imployed ; and there-
by he fhall know a difference between my fervice, and the
fervice of their enemies : Oh it is a fad expreflion, what
IJraespre. jpaei j a vc(fe| imployed and received to empty out excre-
°&a J* ments !.£i. Ifrael were a people precious and honorable in
2 the eyes of God, J/j. 43.4. [2. An holy people unto the
. * Lord, Veut. 14.2. [3 . Tliey were Gods peculier People a-
bove all Nations in the world in the fame place. £4. Gods
*' Portion,Dcaf. 32. 9. [5. Gods Inheritance, lfa. *9- 25»
?' j"6. Gods peculier Treafure, Exod 19. 5. [7. GodsGlory,
J/j.46. 13. [8. Gods Delight, Ija. 62.4. [9. Ifraelwere
g thedeerly Beloved of Gods Soul, Jer. 12.7. and yet now
Ifrael is become a velTei only to take in and empty out
excrements j Oh what a change doth fin make ! they were
holy veflels, imployed in holy fervkes, in attending upon
G6d and His WorhYip, fo as no people were ; but now, oh !
what a change hath fin made in them 1 How dothiinvi-
lifie men, to be imployed in bafe fervices, it is the mofta-
gainft an ingenuous fpirit that any thing can be. I re-
member I have rea.d of a young man of Sparta that being
taken by Amigonw and fold for a flave, all the while that
lie that brought him did impldy him in any thing that did
fland with ingenuity he did itP but when he bid him go
and
Ver. 8. the Prophefe of H o s e a. 49
and empty a veflel wherein is no pleafure, no faith he, 1
will not ferve you now in fuch a thing, and his Mailer be-
ing angry with him he gets up to the top of the houfe and
falls down and breaks his neckxather than he would emp-
ty fuch a veflel. And certainly there is nothing that is fo A n
beneath the excelleney of an Immortal foul as fin is, for tUvtftd
hereby though thou beeft high in thine own thoughts tvbtre mte>
thou comeft to be a veflel for the very Devil to empty his the Devil
excrements into : and that's lower than to be a Scavenger tn¥its^
to go up and down to take the filth of the nrect : in being €Xcre~
impioycd in thefervice of the Devil thou doeft more debate 'mnts*
thy felfthan if thou wert a Scavenger to carry dung and
filth in a Dung-Cart ; but as if thou wert judged to fuch a
kind of life and imployment, that thou fhouldeft. go from
morning to night to carry away the filth in thy very hands
and mouth. Some men a re veflel s of mercy, they arc cho-
fen veflels, vefTelsof honor fitted for the Matters ufe: and Gojsf
it is an infinite mercy of God to us when as we have defer- ■ WV
ved to be caft out as veflels wherein there is no pleafure, the vtffds
that God mould imploy any of us to be vefTels of His San* 0fm*cJ*
&uary, that God (hould take usoutof the common lump,
fuchveflels; whereas others are veflels of wrath im ployed
•only in bafe fervkes that are beneath the excellency of an
immortal Soul.
Yea, Some there are who have been eminent in the Lapfcd
Church heretofore, who have been veflels fH'd with the Mmijlm.
<GittsofthehoIyGhoft (4 do not fay Graced now they
are vefiels in which there is n6 pleafure; many of the
Saints heretofore have been refremed by them, from thofe
Gifts of the holy Ghoft that have been in them, but now
*heir Gifts are gone, they are fit for no pleafure, but for
Pot or Pipe : Now idle drones that are fit for noehfrisbuc
to fet m the Kitchin,and (it may be) to fcum the pot; yea
fomeof themfill'd with poyfon, vefTels wherein neither
God nor man can take pleafure, yea and fome very for- A . 9
«rard profeOors of Religion that once were as the pollifhed £f*r*
50 An Exposition of Chap.S.
Saphirs and arc now become more black than the coal,
turn'd Apoftates; they were as golden veffels in the Houfe
of God, and now are become veffels wherein is no pleafure.
2>«w#- jt was a fpeech that once Vemofibenes had to the Athenians*
hems. he defiredthem that they would not make an Urinal of a
Wine pot; fortoimploy thofemen in bafe fervices that
had been eminent, even thofe men that God Himfelf hath
heretofore made ufe of for great fervices in Church and
Common-wealth3the Lord hath left them to be vefiels of
no pleafure. Oh! remember al you from whence you are
fallen, thy heart is now exercifed upon fuch low things,
thy work(it may be)now is only to further the wicked de-
Wand defperate maliceof other men; And doeft thou
think to be a vefTel of glory, to ftand before the prefence of
the holy God, andjoyn with Saints and Angels in the e*
ternal praifes of His Name > Oh ! remember from whence
thou art fallen, and be not at quiet till the Lord hath been
pleafed to purge thee and make thee fit for thy Matters*
ufe, and to become a vefTel of honor in thy Mailers houfe.
Ver. 9.
Tor they are gone up to AfTyria, a xvlldAp alone by him-
felfa Ephraim bath hired Lovers.
HE Lord by the Prophet proceeds on inhjs charge
againft the ten Tribes here.
they are gone up to Afiyria for help.
The vile- Ibey are gone «>]" they lbok not up to the high God for
fi&ncein erin t heir eyes than theGod of Heaven is. How Vile a
** thing is'it to forfakeconndence in God out of fufpmous
Sghtsofhim; forfoitwashere, they retained fufp -
rious thoughts of God, as if He Would leave them in their
extremity; and out of thofe fufpitious thoughtsofhim
Ver-9 the Prophcjie o/Hosea. 5 1
they forfake him and feek help elfe where; they expeft
more good, more faithfulnefs, more love, not only from
the creature than from God., but from the very Enemies
of God than from God Himfelf 5 yea,and that people that
profeflTed Intereft in God, that would feem to blefs them-
selves in this. lhat God was their God, even this People,
look'd to have more good and to find more faithfulnefs in
the very enemies of God than in God Himfelf; let the
Heavens be aftonifhed at this wickednefs: and yet this evil
is in the hearts of the children of men.
v* mid AJ1, alone by himfelfi
This creature the Scripture mentions in divers places for
one of the moft unruly,and untamable, and fierce creature
in the world . Such a creature as cannot be brought to
be ferviceable,it wil not be brought to live with men,no,k
cannot be brought to live long with other beads, no nor to v
keep company with their own kind, fo fierce and lavage
it is, but runs up and down in the wildeniefs alone. In
Job, 11. 12. we have mention of this creature. For vain
man would be wife, though man be born like a wild Atfes Colt.
And in Job, 39. 5. Who hath fent out the wild Ajifite? or
who hath loojed the bands of the wild Afif And m Jer. 2. 24.
to name no more.^ wild AJjufedto the wildernefithatfmffeth
up the wind at herpleafitre ; in her occasion who can turn her a-
way ? all they that feel^her will not weary themfelves, in her
month they paU find her. In her occafion when he hath * kr.2.24;
mind unto the foemale, (he fnurleth up the wind, as the *&$*&•*
Hiftoriansfay of her, they go up to Mountains and there
they feek to have the Tent of theioemale, or the male, fo
they fnuffup the wind even for the fent of her. And fo
the Naturahfts that write the nature of this Creature,?/*™ *%.'
in his eighth Book and fourty Chapter: Thofe that are
Scholers thatdefire to know more of the nature of this
beaft may find divers things there. But now we are on-
K i \y
*2 An Expofition of Ghap.8.
ly to fpeak of it as the Scripture fpeaks of it here.
Queft Why doth God comfare Efhr aim amd the ten Tribes to the
"' rvildAjs?
Jnfo. For two Reafons. I. To (hew the extream fiubbornnefs
Why the and nercenefs of this people. -Wicked men that have for-
un Tnbes faj^en qocj? and are Jefc to-themfelves, do not only become
compared^ j.^ unt0 faV3ge creatures, but the very worftof all fa-
jfc^cllt vage creatures, they run up and down fatisfying the lufts
Wtckid * of their own hearts irreiiftably and bear down all before
men wild them, they flamp, and rage, and are mad when at any
upon tkir time tbey are oppofed in their wicked way, this is the-
WJi fcopeof ihe holy Ghoft here : thus Ephraim was when he
was oppofed. Do you not find many fo, that are in a vi-
olent way fet upon wickednefs and ungodlinefs that they
will hear nothing, they fnurTat the wind and all that is
faid againft them, and run violently upon wicked waies,
lb their ancj Up0n tnejr own ru]n : ft may be in their month youfraU
m?m]?' find them; that hath reference unto the very laft month
which the wild Afs goes when it is with young3 then when
it is fo big, and till then there is no dealing with them.
Some Hiltorians fay that the wild Afles are fo fierce, that
they will tare afunder Armor of proof, but only in the
very month when they are fo big that they cannot weld
themfeives, then you mall find them. So, though iinners
be never foftubborn, yet God hath his month, and per-
haps then you fhall find them. When at any time you
find your children, or fervants, or others to be ftubborn
and ftout agaiuft whatfoever is faid to them, and even rage
!n their madnefs for the fatisfying of their wicked wills*
you may remember this text and creature: they areas
wild Affesthat arealone by themfelves; and among all
wicked men Idolaters are the moft ftubborn and ftout in
their wicked waies, their hearts are fet upon their Idols,
yeaasthephrafeofScriptureisin Jer. 5-3^3 Iheyaremad
Hpnn their Idols* There's nothing that can be faidtothofe
whofe hearts are taken with falfe worfliip, nothing will
prevail!
Ver.9<
the rropitjie ^Hosea.
53
2. mckti
men con-
temptible.
prevail with them without an infinite power of God put
forth, and there's no flnners more bold, more untamable
and fierce in their waies, then thofe that are fuperiikious,
and that's their reafon that if they be oppofed in their
wayoffalfe worfiiip, you know there will be fucli tu-
mukuoufnefs of people flinging of Hones againft windows
where God is truly worfhipped, any thing in the world
though they know not what they do., yet becaafe they
think themfelves condemn'd in their finful waies, there-
fore they run like wild beafts in a furions manner even a*
gainft thofe that worfhip God better than themfelves.
Secondly, God compares the ten Tribes to the wild
Afs in way of contempt of them. As in the former place of
Job , 1 1 . 1 2 . Vain man would be wife ; though man be born like
a wild Ajfes Colt : he would fain think himfelffome body,
yet he is a moft bafe and vile creature. And if any of you
be not fo fierce in your wicked waies as fome others are, if
God hath tamed your fpirits by His Word and Spirit,
blefsGodforit, for all men are born like a wild AfTes
Colt, they are mad upon their wicked waies to ruin
themfelves. But becau{e there's no men that think higher
of themfelves than ftubborn fpirits ; for ftoutnefs and ftub-
bornefs doth evermore proceed from pride, becaufe they
think itfuch adifhonor for their wills to be croft in any
thingj therefore the Scripture cads the more contempt
upon them, and calls fuch, proud, ftout fools, wild AfTes 5
and indeed there are none more contemptible in "the eyes
of God than ftout tinners. It follows.
A wild Afs\ aUnt, by himfelf
Alone.] The reafon of this expreffion is, to fhew, that
Ephtaim and the ten Tribes they would be at their own
hands, they would have their own wills, alone: There's
thefe two things expreft in it.
Firft, That they would be under no government, but
alone
Stubborn*
nefs the
fruit of
pride*
54
AnExpoJition of
Chap.&
Alone.
i. Vndcr
nogovern
rune m
voluneate
animae
iuds9
Servants
at their
own handy
alone by themfelves, and have liberty to frisk up and
down, and do what they lift alone, acknowledging no
Commander ; and fo the Chalde Paraphrafe hath ir. Be-
Ed quod « *xfe that they would wdh^in the evil of their own lujls, and
■ -would acknowledge Cornander. And thus many at this day^
they love to be alone, that is, to live at their own hand,
to be from under Government. Though it is here, he
was alone in the Wiidernefs, he would rather be in the
Wiidernefs alone, fo be it he may acknowledg no Com-
mander, than in the ben* paftors under any command.
Thus it is with many, they love to be alone, that is^ they
are loth to come under any Government, they had rather
be in -the wildernes and fuffer never fo great ftraights than
come under any Government ; It is true of divers forts of
people, even theloweft fort, many rhat love to live ac
their own hand, fervants that are not able to provide for
themfelves that if they havebut a little fkknefs are ready
to ftarve, yet that they might live without any command,
not under any Government, they will chufe rather to en-
dure abundance of hardftiip that they may live alone; ma-
ny times Ute fo, efpecially in the fceraalefex, which
ought to be under Government and forne Protection, yet
they love to be alone at their own hand ; I fay, and meer-
lybecaufethey cannot endure to come under any kind
of Government whatfoever.
And in the wildernefs, 1 Their lives indeed are as in the
wildernefs, when they are in any ttraights and diftrefles
they have no body to look after them and regard them be-
canfe they loved their liberties fo much before. So, many
had rather be without all Ordinances in the Church, or
many Ordinances, only that they might live as they lift,
at their own wills3 that they may not be under the Go-
vernment of Chrift, they had rather live in the wildernefc
of the world fo that they might have liberty, rather than
be in Gods Vinyard under the Government of Chrift.
Thefe come under the reproof here that Epbraim did In
£&is place. Secondly
EJpeciallj
Modern.
Chriflians
Without
ordinances
Ver>9 * the Prophefie ^/HosiA. 55..
Secondly, Alone by bimftlf, as unfit for Society, they
were Co furious and fierce in their way : Some are of fuch
untoward and perverfe difpofitions that they can agree
with no body, fo that they are only fie to live in the wil-
dernefs : 1 fuppofeyou have met with in your families
thar are fo extreamly perverfe in their waies, and they are
offuch untoward and crooked difpoficions that they are
fit to live in no Society but alone in ihe Wildernefs ; and
this reproof of Ephraim comes likewife upon thofe*
Epbraim bath hired Lovers. . irlYin^
Thedjfrrians and Egyptians, and others-, the words fignifie
Loves. Before they put their confidence in the Adrians,
and now they make them their loves. The thing I note
isthis.
Tbat wherervt place our confidence, there our love (bouldbepla* Obf« *i
ced. JfGod be the confidence of our hearts, let pur love
be placed there, yea let God be out Loves, in the plural
number, forfoit is here, they hired Lovers 5 (he would
fain hivethe Aflyrians tolove her. When God is forfaken,
when we have loft our Intereft in Gods love, no mervail
though therebefuchafeeking after the Creatures love$
men that forfake God they feek to make up what they have
not in God in the Creature : as a dog when he hath loft firaiIe*
his Mafter he is ready to follow every one he meets
with. Again,
He hatb hired Loves'] Becaufe they had nothing loveW Thfe that
in themfelves therefore they hire the love of other, to them, *£! ?'
they feek even to hyre love, though the truth is, Love > 3^
cannot be hyred nor purchafed, although men may fawn fehes.mi
and glaver, and flatter, and crouch that they may gain the ufeunww-
loveof fome other, yet if there be no lovelinefs in them- th> mtam
felves to gain love, although thofe whom they fawn on, 'G?urchafe
and flatter may ufe them for their own turn, and ferve *
themfelves upon them, yet the truth is they will defpife »TbT'
them bcuqhu-
<-£ - AnExpofttion of jChap.8.
thern in theif hearts3 and Co often they will difcover to
their intimate friends how they (corn and contemn them ;
therefore if others would have love, there mult be fome ex-
cellency and lovelinefejui us ; for love cannot be hyred.
But,
Ephr aim bath byred Lovers. ] This fhews the fhamelefsnef*
.of the ten Tribes in feeking after their falfe worfhip. O-
ther Harlots they are hyred to commie uncleannefs; but
Ephraim will be at charge for their Idols : Many Harlots
count it a great diflionor for to feek after Loves, to feek
after Whoremafters, though they can imbrace them when
they come unto them, but yet they will rather have a hyre
than they will hyre them ; buc mark, thofe that are fu-
perftiiions they think not upon their honor, but they will
hyre, to the commiflion of fpiritual whordom they will
.go to hyre Lovers and be at a great deal ofcharges,in Ezek^
l6.%%,$4. Ihey give gifts to all Whores ; but thou giveft iby
gifts to all thy Lovers, And the contrary is in thee from other
women in thy whordoms^ whereas none fotioweth thee to commit
tvhordomSi and in that thou givejl a reward^ and no reward is
given unto thee ; therefore thou art contrary. As if God fiiould
fay, you are more vile and bafe in your uncleannenes than
any in the world befides $ for other Whores they receive
rewards, but you arefo fet upon your filthy lufts that
* you will give rewards that you might commit unclean-
neft-
€M x. From hence the Note is, That Idolaters wiU not ftand upon
terms if they may have their Idols , any way : they care not
how they debate themfelves, they will not ftand upon ho-
nor and refpe&, but let them have their falfe worfhip they
will fubmic to any thing. Oh ! why fhould we ftand up*
on our terms thus in the matters of the honor of our God^
.. , when publick good lies at the ftake? why mould not we
7auTn7g be willing to fusffer frame and difgrace, any thing rather
tbs podly than the pubfick good mould not go on, than the fervice
of Godftould behindeced 1 If others will not feek to us,
"" y«
Ver.9 the Prophefe ofHosZA. 57
yet if good may be done, let os feek to them, if God may
have Glory : Though others be never To vile in their car-
riage towards us, yet let us do. what we can to win and
convince them, let us be willing to lie under their feet
that God may be glorified : If others will not joyn in a
good wopk except they may have the honor of it, let them
have it fo be ic the work may go on, let us reafon fa, Why
mould i put forth my felf and others go away with all the
glory ? Jet the work go on, and if they will (land for the
glory let them have it : fo God may be lifted up let us be An apt
willing not tobefeen: This is that which doth hinder fimier
thee the promoting of his Caufes. But men Hand upon
terms and they will not go on in a good caufe but break
offifothersbe prefer'd before them. If there be two car-
rying a piece of timber through a narrow pafTage, and if
thefe two men that are carrying a long piece of timber and
they muft carry it through a narrow partage,if they (houid
ftand ftriving who fbould go foremoft, one faies I will go
firft, the other faith^ nay but I will go firft, they can never
carry the timber, If one have one end and the other the o-
ther end and they cannot agree which fhould go firft, and
he that goes after thinks himfelf difhonored becaufe his
fellow goes before him, they can never carry it through
but they muft lay it down. So it is many times with a
goodcauie, it is like apiece of timber upon two mens
moulders, arid it muft go through a narrow pa flage, and
one faith,why mould not I have the glory of it? and theo-
ther faith,why mould not I have the glory of it ? and the *
while men ftand wrangling who mould have the greateft
glory, in the mean time the publick caufe is exceedingly
hindered ; let us be willing to fubmit and debafeour
felves any way fo be it the true Worfhjp of God may go
on.
Further, He batbhyred Lovers.'] It's an evil thing to be 4.
drawn to falfeworfhip, or bodily uncleannefs upon any
terms3outofhopeof the greateft gain, and to deliver our
L felvcs
<j8 An Exp oft ti on of Chap. 8,
felves from the greateft affliction : but now, for a man or
woman to fcek after the waies of fin, to be at coft that they
might have their lufts, this is more vile; for a Whore to
proilrate her felf for money, this is bafe and abominable
though fhefhould have never fo much money, but to give
_ .. money, this is more bafe and abominable. Jofifhm reports
Tofephu* of one Deciuf Munduf which was a Noble man, tnat to
lib. 1 8. one Y*utina> a Lady in Rome, he offered as much as came to
cap. 4. fix thoufand pounds for to fatisfie his lufts but one night,
and yet was refufed. So certainly uncleannefs fhoi^ld be
caftoffwith indignation though it be tempted unto with
neverfomuchgainj but for one to be fet upon unclean-
nefs fo as to feek after it, and tofpend their Husbands e-
dates that they might have the free way for the fatisfying
of their lufts, this is a raoft abominable thing indeed, and
yet thus, many are guilty both in regard of bodily and
Spiritual adultry. It follows.
Ver. 10.
7'ea> though they have hyred among the Nations ; now mil I
gather them^ and they ft all forrow a little for the bur*
den of the King of Princes*
THESE words in the reading of them feem to be
dark, and yet we have much ofthe mind of God in
them, and much concerning our felves.
Teajbough they have hyred among the Nations.
Bxfitmio. Tn'18 God ftM ukes H' tnat tney Should go t0 the Nati-
ons for help, when God had made their condition fo
much above the Nations, for in their going to them they
did as it were fay, that all the love and mercy, and pro-
tection from the great God it was no more towards them
than the Nations had, they did Cask werej hold forth to
ghe world that the Nations were rather in a better condi-
tion;
Ver. i o. the Trophefte of H o s E A. 59
tion thaa themfelve s, in that they would go to the Nation*
for their help 5 and this went very neer to the heart of
God, for God had laid out the very ftrength of fyis love,
and the riches of his mercy upon this people, and after he
had done fo much for them yet that they Cbecaufe they
were in fome little affii&ions for the prefent, that they)
fhould go to the Nations that did for the prefent profper
fomewhat outwardly better than themfelves, Oh ! this
was exceeding grievous to the heart of God: and thence
the Note is this.
Ibat it is a very great evilt whm wicked men feem to proffer a Obf. 4,
Utile in their outward condition more than Gods People 5 for
thofe that are the people of God to begin to think that
therefore thofe wicked ones are in abetter condition than
themfelves, this is an evil that doth go very much to the
heart of God ; and very ordinarily it is in fome degree or ^frmi*
other among the People af God, I appeal to your confci- tion to
ences in this very thing* though at fome time your fouls Saints.
have had fweet refreshing from the Lord in the enjoyment
of communion with him, but yet when Gods hand hath
been out againft you, when you look'd upon others
though you knew them to be wicked and ungodly yet
they have profpered, their Ships came home fafely and
richly, and their trading goes on 5 Do you not fomctimes
find (uch rifing of your thoughts within you as if fo be
that thefe men were in a hetter condition than your
felves? Oh/ if you have but the leaft thought rifing that
way, know it is that which doth exceedingly grieve the
Spirit of God by which you are feal'd, that becaufe they
have a few loaves more than you, though you have all the
riches of God and Chrift,though you have the inheritance
of Saints, yet that you mould think them in a better con-
dition than you are in : As a child, if he fees fome Aran- &«&•
gei: have a bit of meat better than he hath, he ftiould think
prefen'tly that his Father loves the Granger better than him$
this the father takes ill. How ordinary is it upon this
L 2 ground
60 An Exposition of Chap.8.
ground for thofe that have profeft themfelves to be godly
rather to withdraw themfelves from the affli&ed Saints,
and feek correfpondence with wicked men that profper.
God would have his people fee an alfufficiency in himfelf
in their i'adeft condition, fo as they need not go out from
him for help, Jbut ftill wait upon him and keep his way *
the Lord by his Prophet rebukes Jehojbapbatin 2 Ckron. 19.
2. for loving the ungodly and helping them that hate the
Lord. And is there not as great an evil to feek the love of
the wicked and ungodly and help from them that hate the
the Lord? certainly the evil isverygreat3 it argues very
little love that we have to God, it charges God of un-
faithfulnefs, as if though he hath engaged himfelftohis
people, yet he would leave them in the lurch; this en*
courages the wicked in their wicked waies, and it charges
God with that which is accounted one of the mod vile
things among men. What is accounted one of the vileft
things among men, that a man (hould fet another men a-
bout his work, and then leave them in the lurch when
they meet with troubles in their work ? It is as vile a
thing as any is among men, and we (hould look upon
fuch men as ihould imploy others in any fervice and then
leave them to fhift for themfelves in their ftraights, we
fhould look upon them as vile men, unworthy to be dealt
withal. Now what would we but charge God with this,
even that which makes men to be mod vile ?
And this befidesls a moil defieraee folly fo to do, for
when thou art thinking to provide for thy felf by corre-
fpondence with ungodly men, it may be thou wert juft at
the very point of deliverance at that very time ; it is Gods
uftral way to come to help his people when they are in the
greateft ftraights *, and therefore it is the greateft folly that
when we are in ftfaights then to think or (Lifting courfes,
fo that then we muft forfake our own mercy in thinking of
fhifting courfes ; in ftraights above all times Chnftians-'
mould take heed of thinking of (hitting courfes, becaufe
then
Ver . I o the Prophejie of Hose a. 6 i
then above all times thofe are the times for God to fhew his
mercy, and juftthen : Wilt thou then be forfaking him *
Oh! it is that which mould lie neer to your hearts^if any of
you have been guilty of this, ]et«but the Word of God
bring this upon your fpiritsthis day, Oh ! how do I know
but at that very time when I took fuch a ftiifting courfe,
that was the very time that God was about to do my foul
good and of doing good for my body, and yet then I de-
prived my felf of good, that goodnefs and mercy of God r
It follows yet,
AW mil I gather them*
This gathering among Interpreters hath reference either
to the Nations whom they fought unto, or to themfelves. Exfl,c4*'
I mil gather them • that is, That Nation; or, I will gather
you. If to the Nation., then the fcope is thus :
Notwithftandingyou hire the Nations, yet I will ga- i#
ther them againft you, they fiiall beitrengthened again ft
you with the fame money that you hyre them withal, I
will turn it againft you, and now you have provided fair
for your felves, have you not ?
Many times when we thin\to provide befifor our o%>n peace, we Obfti.
make tbegreateft provifionjor our own ruin : God many times
makes people work their own wo and ruin themfelves,
and there is no means that doth more folly and dlre&ly
tend to undo them than whit they do themfelves; and
thus God over rules the counfels and thoughts of men.
What a vain thing isk topic* againft God, when Goi
can turn mens Arrows again!* themfelves? No men are
greater inftmmeats of Gods wrath (many times J againfl
us than we are our felves, yea, and than thofe are that
we feek mod to correfpoud withal; and it i,s juft with
God it mould be fo, that if we wil leave him, to feek corrt-
fpondence with wicked men, it is juft with God that of
all menintheworldthofeftiouidbethe men that mould
be
62 AnExpofittm of Chap, 8.
be nude the Executioners of Gods wrath upon us.
iExpHc. 2. But now, if it be to lj?ael9 I mil gather them among the
D3f3pfc* Nations. Then the word here gathered is fometimes ufed
ST3p « for gathering dead corf sin an Army when they are flain
collide, in Battel. You go and think to have the Nation?, buc
you (hall be as a company of dead corps in an Army, and
lie in heaps there. But I find Calvin hath a further Note
upon it, and- takes it as having reference to the former
verfe. This people are wild , and run up and down9 this way
Calvin in and that way to jhiftfor themselves , hut I will gather them ; that
loc.'CoBiga is, I will keep then in; fothe words likewife may lignitie,
eo.'smm. J will keep them in, I will gather-in their fpirits, there
'• fhall be fome work of prudence or other to keep the^n in,
I will keep them from thofe waies wherein ihey would pre-
fently have ruined themfelves.
Obf.2. People run many times headiiyon in evil waies that
would certainly ruin them; but when Gods time for the
execution of his wrath is not yet come, the Lord retrains
them and keeps them in from fuch waies $ though their
hearts be fet upon fuch waies of undoing themfelves, yet
they fhall not go on in them,I will pity them who cannot
pity themfelves. But then it follows (in which the grea-
teft difficulty of the verfe is J
And they fhall [or row a little for the burden of the King of
Princes..
E .. . This hath more darknefs in it, and yet upon the fear-
\ part'i ™ chinginto it, we fhall fee it cleer, and many excellent
Urs. Truths cleered from it. There are thefe Five Things to
be enquired after for the opening of thefe words.
I. Firit, Who M this King of Primes that is here
imam.
2. Secondly, What was this burden of the King of Prin-
ces.
3. Thirdly, Why doth he call this the burden? Or rather
thirdly
Ver. io.
the Prophejie ofU o s e a.
63
thirdly thus, When was tbti threat fulfilled, that they fhould
forrow for the burden of the King of Princes.
Fourthly, Why doth be call it the burden of the King of
Princes ?
Fiftly^ What's meant by forr owing a little,
Thefe five things will cleer the text. Indeed we cannot
fee the full meaning of the holy Ghoft without undeman-
ding fomewhat of thefe five.
Firft, Who is meant by the King of Princes. We are here
to understand the King of Affyria, becaufe he was a great
King whofe Nobles were Princes, and we find this both by
Scripture and likewife by humane Story 5 in 2 King. 18.
24. How then wilt thou turn away the face of one Captain of the
haft ofmy Adders Servants- And in I fa. 36. 13. Hear the
word of the great King, the King of Affyria. And how wilt
thou turn away the face of the Captains of the leaft of my
Matters Servan ts.His Captains and Nobles were as Princes.
And hjofephw m his 1. Book, 10. Chapters I remember
faith, That at the time before <Wtf/w/deftru6tion, theAf-
fyrians were Lords of All Afia, fo that the JJfyrian was a
great King, and here called the King of Princes.
Thus God^ furlers his enemies to grey/ great in the
world, an Affyrian, a dog, a wicked wretch under the
curfeofGod,andyetis he the great King, even the I&ng
of Princes h as Luther hath fuchan expreffion concerning
the Empire of Turfy, it is (faith he) but one crum that the
great Matter of the family doth caft to dog*. What are
your eftites then > Certainly though you be never fo great
in the world, what's any of your eftates to the whol T«r-
Mh Empire ? and if that be but a crum that the great Matter
of the family calls to a dog, you mould never then blefs
your felves in the enjoyment of a little of the world. £ut
though the Afiyrian may be called theKiqg of Prtnces in
regard of hjs power over fome great men, yet mod proper-
ly our Lord Jefus Cbrift he U the King of Kings, and Lord
ot Lords: mKeveL i9% id. and he hath on hi»Vcfture,and
on
S\ing of
Princes,
i.e.
The King
of Affyru.
Jofeph.
hb4 1. cap.
lO.Antiq.
a Princtp.
Obf,*
Luther
lefuiChifl'
the true
King of
Princes, •
&f AnExpofition of Chap.8.
§ml.\6. on his Thigh a n*me written, KIN 6 OF KINGS,
Wpimd AND LORD OF LOR.DS.
Why was it written upon his Vefture, and why upon
i. Openly, his Thigh ? VponbisVe^tir^ That is, he will appear o-
penlytobe the King of Kings; there was a time when
Chrift feem'd to be (as it Were) a fervant under the domi-
2. Church nionof Antichrii^ but now his name (hall be upon his
1 aht* Vefture, openly ; and then upon his Ibigb; that if, upon
his lower parts, his Church Militant^ it (hall have the
Kingly power among them for its good, (o as they (hall
be above the Nations, according to the Prophefie in Ifd.
60. 13. He wiU mak$ the place of bis feet glorious, (the
'UuP d Church in their low condition) He doth qgfcfay, he will
•* r* £ ' have the name upon his Crown, but upon IwThigh, that
is, upon his lower parts, upon his people, that were in a
low condition, he will make the very place of his feet to
be glorious, even there (hall be written, Tk King of Kings ^
and Lord of Lords.
2. But Secondly, Wb at was tbU burden? This burden was
durthm. tno{e Taxes that were upon the people, wheceby they
maintained their correfpondence with this King of -4/5'-
ria : correfpondence with wicked men it is burdenfom :
for the the more they are fought to, and yeelded to, ordi-
narily the more burdenfom they are : and whatfoever
they do for you for a while, it is indeed to ferve their own
ends, and this they brought upon themfelves : for they
would goto Afyria, and they found the Aflyrians to be
burdenfom to them.
When men will follow their own waies, and think to
ppk' have more eafe in their own way than in Gods, itisjufl:
thine own thev moaId find th°fe waies t0 be burdenfom to them' l
mies. a™ perfwaded there is not one in tfcis Congregation but
bath found theexperience of this; when you think your
wales will bring more eafe to you than Gods waies, have
not you found your waies burdenfom \
But thirdly, WbtnwastbitfulfiUed? If wc would know
the
Ver.9 the Prophcjte of Ho sea. 65
the meaning of the Prophet we mud refer to the Hiftory of
the Kings, and in 2 Kings, 15. ip. there you may find
when this Prophefie was rulfil'd. Phul the King dfAffyrU
came again ft the Land) WMenahem gave Phul a thoujand
talenm of filver that hi* hand might be with him to confirm the ^Kin^s
Kingdom in his hand. And Menahem cxafiedtbe money oflj- x -/ ^
rady even of all the mighty men of wealth, of each man fifty jhec- }
kluo^fihertogivetotbe King of Ajjjria. There was one
burden. And then in the 29. ver. In the daies &f Pekah
Kingrflfrael, came "f Jglath: Pileier King of AfTyria, and
t ^ Jion, and Abel-Beth maachah,*/^ Janoah, W Kedefh,
and Hazor, and Gilead., and Galilee, ail the LandofNephiA*
l\e> and carried them captive to AfTyria. There was a fur-
ther burden. But yet the whoi Land was not, it was on-
ly the other fide of Jordan : at thefe two times was this * -
Scripture fulfil'd.
Fourthly, Why doth the holy Ghoft fay^he burden of the 4.
King of Princes? in fpeaking of the burden that was upon burden of
the people he doth give the AJJjrian fuch an Epithite? Why th& Ki»g
it feems to be a dimunition of their burden rather than a- °f ?***&*•
ny aggravation ; for hefpeaks of forrowingbut a little, .
as if it mould not be fo great a burden as afterwards
mould be upon them, noting thus, That they were bur-
dened a while with Taxations from a great King, but
they mould afterwards come under the power, to be at
the wilsfc lulls ofai kind of bafe people, of the very dregs
of people: And it is not fo great an evil to be Under the
power of men of rank and quality, no not under their op-
predion, as to be under the oppreffion of many people, of
people that are of very mean quality and condition, the
very retufe or a Nation, to come to be under their power
it's a great deal worfe.
And by the way this Note it mould teach us, even thofe
that areot mean breeding, and whofe lives have been very
lowjj|he world, of mean condition, iftheybeput into
pla^jfcny power and Authority, to take heed how they
M behave
66' An Expofition of ~ChapJ£
behave themfelves, for their opprefllon will be the mofr
grievous to an ingenuous fpirit that poflibly can be. And
there is a great deal of danger in them to grow more op-
prefting than other men that were born to greatnefs^ and
their oppreflion wil be fo intolerable as wi! bring thefcr ea-
teft confufion that poflibly can be if that be not well lookt
to. And therefore here when he would ieiTen the burden
(faith he,) you (hall forrow a little for tht burden of the
King of Princes.
But what is it>You (hall forrow a little. They complai-
ned, but faith God;, what do you complain of this? this-
is but a little burden to that which you are like to have
there's another manner of burden a coming for you than
this ; and from hence the Notes are thefe.
Obf. i. Fir ft, When [inner s have brought trouble upon tbemfehes they i
veiU complain much, exceedingly troubled; but when they com-
plain they are to confider, that what they feel it is but a
little to what's coming after. There are burdens upon
you, and you are complaining ofthefe burdens, a* if fo
Ufe* A l rat they WerC the Sreateft that ever werc uPon people,
Admonitio Oh finner ! confider of this when you are complaining of »
«Engl. - your burdens, know, that thefe burdens that are upon
you may prove to be but very trifles in comparifon of
what's like to come upon you afterwards, for that's the
♦ fcope of the holyGhoft here, Ibty frail forrow a little for this
burden, as if hefhouldfay, There is other manner of for-
row coming after, and foit did, for afterwards the AffyrW-
ans carried them all away captives,and the bafeft of all the
people came even to fet their feet upon them, and there-
fore faith the holy Ghoft, This is but a little : I fpeak to
thofe that make not uptheir peace with God, and do not
upon thofe burdens that are upon them return to God; As^
the mercies of God to his Saints, that which now they
have is but a little, they may be faid to rejoyce a Ihtlc for
the mercy that now they have. And fo the burden*
theungpdly they are but a little^bucif they return
Ver. 6. the Prophejie ofH o s e a. 67
God upon what they feel, God hath greater burdens than
thofe are that they Co vex and fret under.
Secondly, Taxes and Impofitions upon metis ejiates are but a Obf4 2
little burden in comparifon of being brought under the pswer of
the Enemy.
Though there be fore Taxes upon you, as here there jj^
was fifty (hekels of lilver laid upon every man that was a-
ble, but thofe Taxes are but little burdens in compari-
fon of being given up to the power of the Enemy, they
would lay burdens indeed upon us, burdens upon our
Confciences,all our Eftates,all our Live8,;all our Liberties,
whatfoeVer we are or have muft be under their mercy;
now we are troubled, but then their little finger will be
more heavy than the loins that now we find to be upon us;
although we dare not fay butfomemay find burdens verjr
fore upon them for the prefent*
A third Note, is this ; That, as Tarts are a burden, but a ObUyi
little in comparifon, fo the carrying of our Brethren into captivity:
Though we enjoy ourEftates our felves, yet if God laies
his hand upon any of our Brethren though in remote parts
of the Kingdom, Oh we fhould account this to be a bur-
den. As not only their Taxations was a burden,but the car-
rying away of their Brethren that were beyond the River.
If there were no other fin among us, it were juft with
God to bring the Enemy upon us, and then we fhould find
that there were other manner of burdens.
But there isanother burden that we are not fenfible e-
noughof, and that is the captivity of our Brethren in
the remote parts of this Land. Oh! how little fenfible are
we of it becaufe we fed it not our felves 1
The fourth Note from hence is this, That it's Gods mercy Qbf. 4
when we are running on to our utter ruin,not tofuffer us toplung
our felves irrecoverably into mifery, but to bring lejjer evils ufon
m that by them we may come to betbin\pur felves, andif it bepoffi-
hie to prevent greater. You (hall forrow a little, I will not
undo you prefently 3 but return to me3orelfeyouareut-
M 2 terly
■68 An'ExpofitJanof Chap.8.
tcrly undone, but this is my Mercy, I wil bring affliftions
j- . - upon you by piece-meal, and if you do not return tome,
generality tnen you fhall be utterly loft ; for fo this people were, they
that they were carried a way captive and never returned to this very
were car* day. Oh ! doth God come to you in your family, or per-
rfcdtoay] fon,or eftate > Oh ! let us conflder of this.
Qjjf - And this is the Lit note from it : 7be confi deration of Utile
burdens which if upon us to what night £e, fJ'ouldcaufe w to turn
to God-, it fhould break our hearts, and caufe us to feek the
face of God, thatwerray prevent greater evils, that other-
wife will certailily come; the lord in hisdealing towards
lis ieems as if he were lcth to Iofe u?, and that this Nation
fhould perifh , Oh that this might work kindly upon our
hearts to prevent greater evils, that we might not be made
a fpeftacK of the wrath of God to all the Nations that are
round about us.
And yet further, The words tranllated, Ibey fballforrow
«Mi?ni a little, areby fometranf]ated,They have begun a little for
. .^n^ the burden of the King of Princes: And fo in Deut.2. 25.
fff there is the word that comes from the fame root. That that
txtltofio- they have felt, it is but the beginning of what is like to
mfk come, my wrath is let out upon them in fonie degree alrea-
t>m, 2. dy, and do not you fee it, how it is begun to burn upon
25*. them ? and that which was lately before your eyes,by that
you may come to beleeve my threatnings.
Okf. I QQt\s judgments again ft wicked men, are the beginnings of fur *
ther judgments. In Vent. 32.42. I trill make my Arrows drunh^
with blood ( and my fiver d fiall devour fie jh) and that with the
Dtut.^l. blood of the fain, and of the captives , from the beginning of V«-
42. illu* veng? upon the enemy. All thisis but from the beginning of
1 ™udt revenges, when 1 come fo terribly upon them, it is but the
beginning of revenges. We are ready to think if there be
miferable (laughters, Surely God hath been revenged e-
nough upon this people. No, all this may prove but the
begining of revenges. I may fay fo concerning our felves,
JJfe for Though the Lord many times hath made the fword drunk
England. ° ■ With
VeM I the Prophejle of H o s e a. 69
with blood,yet it may prov? to be but the beginning of re-
venges ; truly we cannot fay that from the time that thefe
Judgments have been upon us, that we have begun fcarce
to come in to turn to God , yea, the Etlate of the Kingdom
is far woife than it was at the beginning of this heavy
ftrokethatisuponus. In Matth. 24.7,8. Te fhall bear of
wars, and rumors of wars, and Nation frjonld rife again ft Nation ,
and Kingdom agabift Kingdom , and there jhall be famines and
pejlilences, and earth* quakes'* allthefe froouldbebut the begin'
ningofforrows.
Secondly, God experts from men, that though they be not fen- obf.2,
Jible of his threats, yet when he begins with them in way of execu-
tion of his wraths they fhould begin a little, Gh ! it were well
with us if we did prevent Gods heavy wrath by our repen-
tance. Numbers- 16. 46. Mofes fa-id unto Aaron, lake a
Cenfer, and put fire therein from off the Altar, and put on Incen[e,
and go quickly to the Congregation, and maf^e an atonement for
them; for there is wrath gone out from the Lord, the plagued
begun. Oh ! how ftoqld we all make hail ? we cannot fay
only, the plague is begun (the plague of Civil War.which
is the greatdt of ail kind of plagues) but ic hath gone on a
great way.
But to proceed.
V e r. 11.
2>e<r<ji«/eEphraim hath made many Altars to fin , Altars
fha!i be unto him to fin,
IT was the Charge of God in Scripture, That there
(houid be but one Altar for Sacrifice, and there was a -
nother Altar that afterwards was made for Incenie3and no
further, in Vent. 12. 3. and 5. ver. There we have the
Charge of God that there fhould be none other made, lou
frail overthrow their Altars, and brea\jheir pillars, and burn
their groves with fin, and you fhall hew down the graven Images
of their godfi anddefroy the names oftbem out oftbatplacs &c.
• And
70 An Expojition of Chap. 8.
And then, Tak$ heed to tbyfelftltot thou offer not thy burnt offe-
ring in every place that tbou feefi9 but in tbe place wbicb tbe
Lordjballcbuje &c. And in .Pea*. 27. 5. Jbou fialt build an
Altar to tbe Lord tby God, an Altar of fi ones : tbou (halt not lift
up an Iron tool upon tbem. And according to which Jojbua
did, in Jojhua,^, 30. and hence in'Jojhua, 22. n. Now
for the Altar of God, I (hall firft (hew you a little the mea-
ning of ihem, and then the reafon why God would have
but this one Altar, in Exod. 20^ 24. there is an injunction
The Altar 0f God for the Altar of Sacrifice ; An Altar of eartb tbou
T.ofeartJ. jhalt make unto we, and foal t facrijice thereon thy burnt offering
&c. Here obfervethat, That when God would have an
Altar made for facrifice it muft be but an Altar of earthy
2. offton, but it it ihould be of (lone, lakg beed that tbou liftefl not up a
no toolon toojuponjtt \Vhy,one would think that to carve and paint
the itones and do any thing to make it brave would do bet-
ter, than to have the ftones rough $ No faith God, what-
foever you may think that to make my Altar brave, by car-
ving of it and painting it, If you do but lift up a tool up-
on it, you polute my Altar-, all mans devices in the wor-
» (Mp otGod though they be never fo pompous they do but
polute Gods Worfhip :And they muft not go up upon ftepa
$.noJleps. (quite contrary to our high Altars^) that their nakednefi be
High Al- nQt djfeoyered therein : Noting that when we come into
the prefence of God we (hould take heed of our fpiritual
nakednefs, and the pride and vanity of our fpiritsin pra-
yer; God would have them make an Altar fo as they
might not go up upon fteps, left their nakednefs mould be
difcovered. But now in Exod. 27. .1,2. there you fnali
Alta cf find an Altar of Shittim wood overlaid with Brafs; you
**?$*• will fay, Why was the firft with earth and the other with
braf ?. The reafon wa?, becaufe that the one was to be
made when they were in an unfetled condition, and the
other to be made afterwards when they were in a more
itated condition than formerly, and that it might endure
' - & long time. But mark., it muft be according to Gods di-
rection
Venn, the Prophefie of H o s E A. 71
recYion, except God doth reveal that it mould be of Shit-
tim wood and overlaid with bra fs they were not to do
it.
And then, thefecond Altar was the Altar of burnt In- Altarof
cenfejand that you have in Exod. 30. 1, 2, 3. verfes, and Iwfi*
that was to be overlaid wich pure Gold .* that of brafs it
was, becaufc there was fin offerings to be offered upon it;
"but now the Altar of Inccnfeitwas the Altarthatwasjui*
before the Vail againft the Mercy* feat, where there was
only Incenfe offered, which was tofignifiethelnteraffiori
of Jefus Chrift prefenting his Merits, and the Prayers of
all his people to the Father: the prayers of the Saints are
compar'd to Incenfe, and there's many things obfervable
about the AltarofGod, it is faid that there fhould be four
horns, andinKe^e/. chap. 9. ver. 13. 1 heard a voice from ^Jd^
the four boms of the Golden Altar which it before God. Nov/
Saint John fpeaks of after-times that mould be, he heard a
voicefrorn the four horns of the Altar, that is, from all
the prayers of the Saints that were in the four corners of
the eanh, there came a voice from them all and did found,
aud did great things in the world. Certainly my Bre-
thren, the prayers of Gods Saints in all the corners of the
world is that that makes the world ring. It was a'
Speech of a learned man, If there be but one figh come
from a gracious heart, it fills the em of #od fo that God
hears nothing elfe; nay, that's obfervable in Revel. 8.3. Rev 8 ?~
. about this Altarof Incenfe, And another Angel came and' '
fro d at the Altar, having a golden Cenfir, and there was given
tfntohimmtichlncenfe.thathe (hould offer it with the prajtrs of
aU^S tints upon the golden Altar which was before the Ihrem.
r-hus we fee that in our time we are to make ufe of this
golden Altar that is before the Throne, all our prayers are
to be ottered up upon that which was a Type of 'Jefus
Ghnit, and our prayers except they be mingled with the
Incenfe which Chritt did offer himfelf upon rhe- golden
Akaricannot beacceptedj and likewife that's very obferva-
ble-
72 AnExpofition of Chap.8.
EW30.3 blc about it that we reade in Exod. 30. 3. that there was a
Crown of Gold round about it, to typifie the Interceffion of
Chiift, and the prayers of the Saints; you may fee by this
that Gbrtfts InterceiHon, and the prayers of the Saints that
came from faithful hearts, are accounted the very glory of
Jefus Chrift, Jefus Chrift accounts it his dignity and glo-
ry, to make Interceffion for his People, and to cake the
poor prayers of his People and prefent them to his Father; *
he makes account that his Crown is Cst upon his head,
when you exercife your faith upon Jefus Chrift that Chrift
might prefent your prayers with his Interceffion to the Ra-
ther, then you fee the Crown upon Jefus Chrifts head;
but when you think to be heard your feives, and do not
exercife your faith upon Chrift, y6u do fasic werej take
off the Crown from the head of Jefus Chrift. And that's
very cbfervable,the difference between this Altar that was
here enjoy n'd to be made by Alofts, and fo was afterwards
made, and the Altar that we reade of ihould be in the
times of the Gofpel.
i* Firft, Chriit he is our Altar in the Gofpel, fo it is in
^eKij4 Heb. 13. 10. We have an Altar thatthofe have no right to eat
of itytbat ferve at the Tabernacle $ thatis,fuch men as (hall
pertinacioufiy ftiil ftick to the Ceremonies of the Law,
they have no right to partake of Jefus Chrift.
2 And then further, you fhall find that in the Gofpel there
isaprophefieof the Altar that the Church (hall have, in
Ezel^qi. 22. The Aitar that was in the Law, the text
faith, it was to be a cubit long, and a cubit broad; but
that which muft be in the time of the Gofpei,muft be three
cubits high, and two cubits long : and this notes thus
much, Trut there fhai be a larger extent of the fervice of
God in the time of the Goipel, than in the time of the Law;
M*/.i#ii that place in Alalachh doth much open this, 1. 11. F&r
pom the ri}'?ig of the Sun even unto the going down of the fame ^
my Name Jbab be great among t be Gentiles^ and in every place
ImtnfefjaU be offered unto my Name, and a pure offering : for
my
Ver. 1 1* the Frqphefe of H o s e a. 73
my Namefiall be great among the Heathen^ faith the Lord of
hop.
Another thing obfervable is, It watfet before the Vail by ^
the Arkofthe lefiimony ^before the Mercy- jest, h was to ftand
in the holy of holieft, but juft before the Vail,right againft
the Mercy-feat; and by this you muft be helped to under-
ftand that Scripture \nHcb. 9. 4. which (as fome under- H^.9.4,
ftand it) fcems to have fome variety from this, it is faid Calvin
that the hoiieft of all had the golden Cenfer, by which
they underftand the golden Altar, in which the Cenfer
was ; but we fhall find that the golden Altar did not ftand
in the holy of holieft, for we reade in Exod. 30. 6. And
thou (halt put it before the Vail tbatirby the Arh^ of the Teftimo-
»y, before the Mercy- feat ; that is, over the Teftimony. And
therefore Interpreters reconcile it thus : it is not faid here
that the golden Cenfer or Altar (ifwefo take it) was in
it, but it had it, that is, it was for the ufe of the holy of
holieft, and it ftood juft before the holy of holieft, and SeeBtiC
juftagainft the Mercy-feat, To that the high Prieft when he mM*m
was to enter into the holy of hoiieft he was to take a Cen-
fer and Incenfe from this Altar, and fo go into the hoiieft
ofall.
But this is the Note, in that the Altar of Incenfe ftands
juft againft the Mercy-feat, and yet there is a Vail between
the Mercy feat and it. So when we are to offer up our
Incenfe upon the Merits of Chrift and his Interceflion,
though we cannot by the eye of our bodies fee the IVfercy-
feat, yet we muft aft our faith upon the Mercy-feat 5 and
then that's obfervable. that the Incenfe muft be burnt up-
on this Akar at that very time when the L^mps were to be
trim'd and lighted, fo you (hall obfcrve k in E*W. 30. 7.
and that was to note thus much to us: That we are to
]oyn the Word with our Prayers, and not to come igno-
rantlytoGod, but labor to enlighten our fouls with the
Lamp of his Word, when we come to offer up our Incenfe
to God. -
N Further,
74 An Expfition of Chap. 8.
Further, There is a command that no ftrange Incenfe
fhall be offered upon it. This is to teach us thus much :
That we muft take heed of bringing any thing to God to
offer him in Prayer, but what comes from the Spirit of
God, only Gods own Incenfe; Take heed (I fay) of brin-
ging unfan&ified parts, or any thing but that which is
from the Spirit of God.
LafUy, Once a year an atonement was made upon the
horns of the Altar, with the blood of the Sin-offering;
though the Sin offering was not offered upon it, yet once
a year an atonement was made upon it with the blood of
the Sin-offering. This is to note thus much : Tbattvenby
our Incenfe we defile the Altar what in m lies. And thus I
have a little digreft, and yetitisfhli for opening of Scrip-
ture to you, to (hew unto you the meaning of Gods Al-
tars.
wt b t ^Ut W^ would God have no other Altars^ hut accounted it fo
en/ Altar, bainous a crime to mak^ any other Altars but thofe ?
Reaf. i ' TheReafonsare thefe.
i.Tbe'AL Firft, Becaufe thefe Altars did typtfie thefe two things
tartjpified The Altarof burnt-offerings did typifie this : That Chrift
Chrijlson- wai f0 ye ty oniy sacrifice ; there fhould be no other facrifice
yjMtJice. tQ pacjge qocjs wrath bm only Jefus Chriit,who was both
the Sacrifice indeed, and the Altar its felf, for his human
Nature was offered to God upon the Merits, as it were up-
on the worthinefs of his divine Nature : Heb. 9. 14. How
much more fhall the blood of Jefw Chrift who through the eternal
Spirit offered Himfelf without fprt to God &c. This Altar did
%nifie the offering of Jefus Chrift. As if God fhould fay,
Know that what endeavors you do or can ufe to fatisfy my
Jufticc,and my wrath it is to no purpofe, there's nothing
but only my Son and that offering that fhall fatisfie my
wrath : and now for them to make more Altars, it was to
deny that great point of Pveligion that there was only the
% mIT SacHfice of chrift to fatisfie God,
%Vb]°hin> Secondly, This fignified* lb at in Chrift only ourjervices
which-1
Ver. ii. the Prophejie of Uo sea. 75
which are ourftiritual facrifices are accepted of God 5 there muft
be no Altar,but this tor the iacrifice, and the other for In-
cenfe; God would have this Do&rine kept pure from
that time and fo evexaker, that none of our fpiritual fa-
crifices can be accepted any other way but only as they
have reference to Jeius Ghrift that Altar that the Lord
hath appointed.
And then another reafon why the Lord would have on- Reaf#^;
ly thi> Altar for Sacrifice, and the other forIncenfe3 and
that all the people mould come to thefe Altarg,it was j'lhat Vinculum
it might be the bond of the Church; becaufe the people of the f?^*?
Jews were a National Church, therefore there was to be a GCtJ1**
National Worfhip, for that all the Nation was to joyn net
only in the fame hkenefs of Woimip,but in the vtry fame
individual Worfiiip; and this was the bond of their Na- No-jfafw.
tional Church. Now for my part, I know none living r*lChuicb
that holds a National Church in thefe dales inthisfenfe, mfVt
that is to be of Divine Jnititution, and joyned in one, by
Gods commanding any National YVorfhip for them, yet infirm
Where there are in Nations a great many of the Saints of finfe;
God, that they may be called a National Church we de-
fpute notag/mft that; but people when they talk of a
National Church, do not conceive the meaning of it;
Certainly this was afpecial end why God would have*
them come to thhone Alrar, it was to be the bond of the
National Church, that they fhould havefuch a worfhip
wherein they, were all of them to Joyn in one, and this it
was that made them a National Church : It is not enough
to have the fame kind of worfhip 5 as now/ we al pray, and
reade the Word in all Congregations, we have all the
fame Sacraments, bur they muft joyn in one individual
worfhip. If the Nation of the Jews had worshiped the
fame God after the fame manner, in divers Temples, and
upon divers Altars, this had not been a National bond to
them ; butJ>y coming up to the fame Temple, and offe-
ring upon the fame Altars, and when the Sacrifice And In-
N 2 cenfe
76 AttExpofition of Chap. 8.
eenfe was offered for them all-, they were joynedin the
veryaft, all of them in that one thing, this was the thing
that did unite them into a Church-union in another man-
ner than any Church-union can be in this world, til we
have fuch a kind of Tnftitution as they had. We have no
Infiuutionfor worfhipbut where people may perfonally
Joyn together : but for thousands of Congregations to be
bound by Inftituttonto joyn in the very fame bond of
worfhip, in the very fameindividual a£r, fuch an union
we have not in thefedaies, and without the understanding
of this aright, weundeiftand not the fcope why they had
but one Altar for burnt offerings, and one Altar for In-
cenfe.
i '* But now it may be faid, lhat it doth not feemto he fuch &
fin to ereU Altars^ for that's the fin charged upon Ephraim, That
they did ereU manyvther Altars; for the Scripture $eafy of ma-
ny Altars that mre Gods Altars I King, 19. you kpow it it
J^i'l9 x]n complaint <?/Elias thai they hadcaft down Gods Altars^Thef
have caft down thine Altar*; now this was Jpoken after thz
time of the Law when there was but only two Altars appointed by
God) and the Prophet did not mean them^ the Altar for burnt offe*
rings and Incenfe.
JVnfw, t. Therefore the Anfwers that Divines give to this is; That
ofotbers.' thisisfpoken of thofe Altars that the Patriarks and others
had built for the honor of God to facrifice upon, before
the time that the Law was given by Mofes, for that one on*
ly Altar of facrifice, (and here he complains they had caft
down thofe Altars) fork was Lawful before thecommasd
was given to build divers Altars^ but after the command
was given, it was not.
Yea, but ftill the Objection will be, Hvwcoulditbeafin'
to caft down tbofe Altars when they were of no further Religiour
ufe? for after she Command of God for that one Altar , thentbs
other were to be demolifhed% Was it not commended in the godly
Kings that they caft down high < Placer, and cM down Proves F
though fame of tbem formerly wen for tbeftnt Worfi^ipvofG^yet -
6jt&£f
Ver.i I. the Trophefe o/Hosea. 77
after God bad appointed a peculiar place for His Worfoipandthofe
other places were abitfed to fuperjlitiun^ then they were to be cafl
down 5 and fo there's no queflion to be made but all other Altars
that were built for Religions ufis were to be caft down> after
Gods own Altars were made,
The Anfwer to it therefore is this ; That the evil that z.TheAu-
Elijab complains of, it was the prophanefs of the people, thors Anf.
their cafting off all fear and reverence of God; becaufe
they did not caft down thofe Altars out of love to God,
and his Worfhip, upon this Principle, that they would
not fofTer any thing that might badangerous to fuperftici-
on, that was not the Principle whereby they were a&ed
in calling them down, but they caft them down as led
thereunto by malice and rage. againft Religion, and to fa--
tisfie their lufts; and thus if men oppofe that which is
indeed fuperftkious, yet if it be not out of a true love to
God and his Honor, if it be not out of a defire to fee up .A good ail
and to maintain the true Wormipof God, bmin a bitter- ,wile/{?'-
nefs and rage, meerlj outof felf-endsto pleafe themfelves ^llmths
in a way of revenge, or through any diftemper, though doer.
(Ifay)thething be evil that thefe men do oppofe, yet
God will not own it as any fervice to him, it is a fin in
them tocaft down that which (hould be caft down, if they
do not caft it down out of a right and gracious Principle ;
Then what evil is it for men in bitternefs of fpirit to oppofe
that which is in its felf good, if God account it (into op-
pofe that which which fhou|fl be oppofed, if it be through
bitternefs of fpirit, and not through gracious Principles.-
they have made many Altars;
Whatfoeverismadebymanina Religious Worfliip it ObC
is rejected ofGod, there mull be nothing of man* making M*»*
in Divine Worftiip; the very fpirit; and life of the fecond inven\
Commandement it confifts in this, Tboxjhalt not mike t0 thy [T:^?
ffi**J &wcz Image; Thats one inftance in the marter $f
Worfhj
The 2d
78 An Expojitiou of Chap. 8.
Worfhip, but by that we are to underftand any thing in
Divine Worfnip, wernuftnot make to ourfelves; Ofay)
there lies the very life, and the very fpirit of the fecond
Commandementthe matyig to our felves ; if God will ap-
point Ceremonies fignificant to put us in mind of Heaven-
m -ly things, andftirupour hearts on^high, we are to ufe
dement, them with reverence and refpeft 5 but if we will prefume to
do things as God hath done 5 that's the ground of all fu-
perllitious Ceremonies, becaufe they find God makes
fome3 they think that they may prefume to make others
to imitate God; now it is a fin againft the fecond Com-
mandement for us to prefume to makeany thing in mat-
ten of Divine Worfhip.
Further-, They have made many,
Obf. 1. There's no flop ( that's the Note) in fuperfihious Worfhip
if men have the rule they know not where to Pay : hence is
the multiplying of things thus among the Papills,five hun-
Auft. E. dred Altars in fome one Temple. And Au$in in his 19th
PP* 19- Epiitle complains of the multitude of Ceremonies that
adJanua- wcrcjn the Church in his time. What complaints would
inEcclefia ne nave now • All things in the Church were full of pre-
prefumpti- fumptions, they did multiply one thing after another;
ombmple- and indeed let but the right way once be left and there's
m* no limits. Oh let us take heed how we multiply in Gods
Worftiip; there's much conrroverfie between the Papifts
and us,abdut multiplying in t!he Worfhip of God.
We would !nve but one Mediator, they would
fylvtween have many ; W7e would have but one rule of Faith, but
w and the they will give power to Pope, and Church to make Ar-
Paptfts a- tides of faith ; we would have but one object of Worfhip,
bout mul- rhey would have many; We would have but one Sacri-
tipljwg. f^ce^ cney Would have many Oblations for the quick and
dead; we would have but one Satisfaction, they would
have many 5 we would have but one Merit, they would
have
Ver. ii. the Trofhefie o/Hosea. 79
have many : And thus by multiplying, the unity of the
Church is divided : but we muft keep to the unity that we
find in the Scriptures.
And then further, ' Ibey have made many Altars*
In the opening what a fin it was to make any other Al-
tar but that God hath appointed, I (hewed out ofjofrua, l°fi-2&*
how their Progenitors was fo provoked when there was 1I%
made another Altar, theyflid rife againfl: them and made
account to deftroy them every one, becaufe of making any
other Altar befides Gods j but now they make many Al-
tars. Their Fathers were careful to keep themfelves to
one Altar, but their fucceflbrs *they make many.
Hence note that, We are ready to imitate our forefathers in Ohietv
that which i* evil, but not in that which u good. Their fore-
fathers were greac enemies and were mightily incenfed a-
gainft adding but one Altar to Gods Altars, but they will
not imitate their forefathers in this good thing, in (tan-
ding for that one true Worfhip of God; ordinarily when
any thing is evil there we will imitate our forefathers, but
we leave them in that which is good.
If you would ask the reafon why it came to pafs that
their Progenitors were fo zealous for Gods own Akar,and
yet now their children after them make many Alcarg3 the
reafon may be this, which will afford a Note of very great
ufe unto us, When their Progenitors came firft into the
Land af C^naan^ and Jofhui aflbon as they came in he did
according to the Commandement of God by Mofa* fetup
an Altar, and they feeing upon their firft coming into the
Land the goodnefs of God towards them, they were much
taken with this ; but now after they had enjoyed the Land
a while, after they begun to be fetled, to be warm in their
nefts, andtoprofperintheLand, then they ventured up-
on this way oi corrup ing of Gods Worfhip, and multi-
plying Alcars; and when they had once ventured,-and"
efcapjed"
8o An Expojithn of Chap. 8.
cfcaped unpunimed, then they thought they werefure .:
and Co by degrees they come to this excefs in fuperuitious
Worfhip*
Qbler. *Fne Note is this, #e mufi take heed to make any difiance of
time fi am the Commandement given 3 or the Ihreatning denounced
to mak$ us to fear the breach of the Commandemmt left: They
were afraid of the breach of the Commandement foon after
it was given ; but when there was a difiance of time from
the Ccmmandementt, and when they were fetled in a way
of profperity, then they ventured : fo that (I fayj from
hence our Note is, That we rauft take heed that the di-
ftance of time, or our fetling in a profperous condition
doth not make us to fear the commandement lefs than we
did fear it at firil when we were not in fuch a fetled way.
And for this you have a mod excellent Scripture in Dent.
2?"*'^ 4- 25- faith tne tcxt tnerc3 When tboufiah beget xhildnn^and
childr ens children, and fo alt have remained long in the Land9
and fioall corrupt yiurfehes, and mahg a graven image, or the
likentfofany thing, andfhall do evil in the fight of the Lord thy
Cod to provoke him to anger. When thou (halt beget chil-
dren, and childrens children3 and (halt remain longinthe
Land, then thou (halt make graven images : There was
not fo much fear that when they came firfi into the Land,
that they mould make graven images when they firfi were
delivered out of their bondage, and God had made known
his glorious Word unto them, their hearts were a little
warm, but after they had lived long in the Land, then
they began to forget God and make graven images. Juft
fo it is wirh us for all the world, when we are se^/j come
out of offlictiom, then our hearts are kept a little warm,
Applicat. and then we would ferve God according to his own way ;
but after we have continued longin the Land, and been a
while in a profperous condition and pretty well neflel'd,
and nnd all things pretty well about us, Oh! then we be-
giHJto be cool and ror get the Lord in his way. It hath
been alwaiesfo, audit is fo, not only in particular perfom
and
Ver.n. the Prophefe of H o s E A. 8i
and Nations, but Churches too, ordinarily when people
are delivered from fupcrftitious vanities and come to wor-
(hip God in hi> own way, at fkftwhen they come to en-
joy the Ordinances of God in the purity of them. Oh !
how glad are they, and they blefs Cod, and their hearts
are warmed and enlarged, and their hearts do clofeone
with another, and what iweet union is there together at
firftl but after they have lived a while in the Land, after
they have lived a while in the way of God and enjoyed
him a little, they begin to grow more cool, and dead, and
begin to fall to wrangling and conrending, and fo all
that fpiritualnefs and thai heavenly heat that they had
before it vanifhes and comes to nothing : I befeech you re-
member this text, Veut.4, 25. Take heed after you have Deui.4.
abode a while in fuch a condition; you thought when 25. to be
you came firft into it you would never forgec God, Oh ytfWfW-
youblefTedGod, and rejoyced in Gods Worfiiip; well, br**%
your hearts are taken at firft, but look to your felves, for
after you have continued any long time it may prove to
be otherwife with you.
Again further, Epkraim hath made many Altars : hath
multiplied Altar? , fo Hierom. So the Seventy hath gone on Muhipli-
in way of multiplication. They had fome Altars at firtf, cavtt-
and their foreTiathers made fome, and they afterwards Hieroin-
made more, and fo nil every generation did multiply their **&Qw
Altars. 70.
From thence the Note is this : lhat Idolatry and Falfe- Obferv;
rporfiip doth hut only continue injuccejfion^ btttiq every age there
will be an addition. Oh my Brethren ! let the True Wor-
fhip of God then, not only c ntinue, but multiply. Ido-
laters they will make this no argument, Why mould we
be wifer than our fore-fathers ? No, they will go beyond
their fore-father* in way of falfe Worfhip, ArTd yet, how
many among us wil be pleading againtt Reformation with
this argument. Why mould not we content our felves with
What our fore-fathers did > our fore- fathers knew not of
O fuch
82 AnExpofitionof Chap.8.
fuch new waies of Worfhip as you tell us of. But now
ray Brethren, if our fore-fathers reformed a little, let us
blefs God for what they did, but let us add more., to raife
up the Wor(hip of God yet higher and higher, as in TfsL
1^71.14. 71 • 14. But I will hope continually 5 and ml yet praife tbie more
andmore. The words may be read thus : Iwill aduntothy.
iUnJiratid. praife fi Lord : Thou haft had praife, indeed formerly thou
hadft praife from others 5 Oh! but I will do fomething
to add to thy praife, I will praife thee more and more : fo
every generation (huuld ftrive to praife God more & more,
to add to Gods praife, to rind out more of Gods Truths,
to add to the purity of Gods Worfhip, and tocaft out fu-
perftition more than our fore-fathers have done: it was
an argument of a great deal of praife in our fore-fathers
to do what they did, and (I fay) we are to blefs God for
fcBedofus '"cm, that the Lord put fach a fpirit into them, but know
tlanofour tnat tnat which was accepted of from our fore-fathers,wil
Ancejlers. not be accepted of from us, God expects that we mould
add to the praife of God. Men defires to ad m©re and more
Asinom- to the States of their Progenitors, and fo your Children
ftata?" thcy wil* add a lict*c to thecftate8tnaty°uIeavetheni;
and fo men account it their ambition to raife their fami-
ng Am* lies. My Brethren, we mould have an holy Ambition by
turn, practice of Religion more and more in every age, as Jehu
faidin 2 King. 10. 18. Ahab ferved BaaJ a little, but Jehu
(ball firvtbim much : So others ; as he faid of falfe wor-
ftip, though in a fained way; we mould fay of the true
Worfhip of God, we have ferved the Lord a little, but we
wiiyerve him more; we have more mercies than they had,
more light than they had, if they ferved God a little, we
Will ferve him more.
And then j Epbraim bath made many Altars to
fin,
God flill remembers the firft and the chief Aftor* in fin
iEfbraimJj
Ver.n the Pnpbejkif Ho sea. 8?
[Epkj/wJ he fpeaks to the ten Tribes, and yet only names
£pbrjim3 bec&ufethe Governors wtr*ofthdt Tribe. Ihe obf»i»
chief in a family, by whom the \f hoi family is corrupud,
and the chief in a Town or Country, Uod hath an eye
upon them, and though others efcape they (hall not, E-
pbraim hath multiplied Altars to fin; they intended not to
fin, it was not their intention when they made Altars
that tueyueight fin, they thought they plcafed God, but
God accounts it fin, and a provocation to him :
And from thence the Note is only this -9 Ihat wbatfiever
names we may give to things, yet (it maybe) God will give owtr Obf.-**
names and titles to them 5 we may fay, that it is devotion,
God will fay, it is fuperflition 5 we may fay, ic's good in-
tention, but God may fay, it is.prcfumption j we may
fay, it is prudence, and wifdom, but God may give it ano-
ther name, and fay it is temponfing, 'tis time-ferving,God
doth aft tcgive other names to things than we do 5 in the
Scripture they call their Images their, delegable things: W'^'Q*
God calls them dctefUblz things. No q ueftion if you woald-f 2 ^*
ask them why they built Altars they would fay, to the ho*
nor of God j but faith God, Ton built Altars to fin*
And thena Altars fosll be ttntobim to fin.
Shall he to him.'] That's thus ; Seeing they will have
them, they (hall have them, they (hall have enough of
hem, let them go on in their way, let them multiply
their fin.
When mens hearts are fet upon falfe waies ofmrjhip it's jufi ObCj.;
mtb God to let them have their de fires to the fuU 3 They ihall
have their way that they do contend for : they keep a
greatdealofftirfor it, and have it they muft, they refufe
to fee the light, they are prejudiced againft the way of
Gods Worftiip, let them have what .they would have 5
laith God, they (hall have Governors to eftablifli what n .
they would have by their Authority, and they (hall have ^%
O 2 cheir ~ ?
84
An Expofition of
Chap. 8.
ZTeacbers their Teachers that (hall defend by fubti! Argument* thofe
things to be lawful, they multiply Altars to fin and they
(hall be to fia, even to harden them; and fo the Seventy
feem to take the meaning of thefe words by their tranfia-
tion of them ; whereas you have it. They Jbsfl be to fn3
their Altars (hall be tohve3 their hearts are fet upon them
and they will have them, and love them, and they (hall be
hardened in them : and this is the heavy judgment of
God to give unto men their hearts defires in what is evil;
andaiit ftiall be to them for fin, fo it {hall be to them for
their mifery for the fruit of fin, for fo fin is taken very
frequently in Scripture for the fruit of fin, they will have
them to fin, and they (hall find the fruit of fin by what
they are To eagerly fet upon them. And thus much for the
eleventh verfe. It follows.
etvnS 5y
giats-riaa.
t)y<L7tVfJLZ-
for fin i.e
forpuni/h
tnmt for
Ve R. 12.
I have written to him the great things of my Laws httf thy
werecounted as aftrangt thing.
THIS Verfe in the reading of it appear a greatnefs in
the very found of it, and there is as much in it as the
This Verfe found doth import, and therefore though we pafs over
tjpeciallj other things more briefly, yet becaufe there is very much
tobeconfi. 0f Gods mind in this, and we (hould wrong the Scripture
r ♦ if we (hould pafs over this too flighcly.
Xhave written to him the great things of my Law,
0
This is made an aggravation of their fin, they multiply
Altars to fin, and yet faith God, 2 have written tothem the
great things of my Law : they find no fuch things in my Law
written to them, this was againft the very written Word
ofGod, and what that written Word of God agamft thofe
many Altars wis, that you hadths laft day, but in that
fe>m this connexion that thefe are made fin* becaufe they
iv ere
SExpicae.
Ver. 12. the rropheJleofH o SEA. 85
were againft the written Word of God : from thence the
TbAtwbatfiever is urged tow, or pra&ifed by us in matters Obf,
of Iforfrip 3 it muft have Warrant out of the written Word of God.
It was tin, Why f becaufe I have written to them (faith
he) the great things of my law, and they counted it a
firong thing; though that which they did had a great
deal of Teeming devotion in it, yet h was otherwife than
that they found written in my Law.
This Queftion (hould be put to any that tender to us any ¥*•
way of Worfhip, or Do&rine of Religion*inder any fpe-
ciou.fhew whatsoever; Where is it written? %o the Lav>>
mdtotbil^imonu, ( Ifaiab. 8, 20.) If tbey fte^not ac-
cording to this Word) it is, becaufe tbey have no light in them ;
Oh they Teem to be very judicious and wiTe, but if they
fpeak not according to this Wor£ they have no light in
them, not only to the Law and Testimonies, but to the
written Law and Teftimonies, this muft be the Standard
■at which allDo&rinesand waiesof Worfhip muft be tried;
Many may put fair colours upon their waies, that v. is tor
Common Peace, and a great deal of good may be done by
it,andthe like; Butis it written? D/d I ever comnugd i. Policy.
it faith God > Policy may Tay it's fie, RcaTon may TayfB * £
comely, and Experience may Tav it's uTeful, But doth the *.e
written.Lawfayitmouldbe? Nay, it's not enough to Tay, hmm+Q}
That we cannot Tay it h forbidden. But where is it writ- mdycH
ten? In matters of Worfhip this is a cerrain rule. Saith 4^%o«
TertuUim about the Crowning of the Soldier with Baies; and tbe
ifitbeTaid, It is lawful, becauTe the Scripmre doth not g£5^
forbid it; it may equally be retorted, It is therefore not tyTt
lawful, becauTe the Scripture doth not command it. No
matter what the thkig be Cfaithl?^^ in i^acters ofPve- Luther
iigion, but who it is rhat bids it, who it if that commands
it, we mutUooktothat $ Never argue thus in any point
of Religion Qi befeecb you consider, k is a point that bath
&een,is,and may yet further prove to be of great uTe ton?)
never-
85 AnExpofition of Chap&
never argue thus, Why, what hurt is therein it ? is it not
very comely? I cannot think but it may do, a great deal
of good, thefeargurnentsare weak arguments in matters
ot Wor&ip : but to alt thefe Arguments we muft anfwer3
Is it written? As,Chriftanfwered the Devil and his temp-
tations, it was enough to fay, it was written thus and
thus: So if you can but bring a word written againft it,
and if you can put them unto it to (hew what they would
EW. 59. h^vey°utod°3 let them (hew it where it is written; in
43.0c- Exod. 39. we find in that chaprer at lead ten times it is
flamed. feid, they did according to what the Lord had comman-
fQpinims ded Mofejj and in the concluiion of the chapter Mofet
of the blefTed the people; the people are blefTed when in the mat-
ncrotfom ters ot Woe Aip they keep unto what is commanded.
not Ann- And again, As we mult not make what we think the
ijuity the rule for wormip,fo neither the ^Opinions of Learned men,
XttU of nor Cuftom,nor Antiquity, muff be the rale of our Wor-
Wc'Oiij, fliip^ but what's written? I have vptittm to them the great
wit'w wings o{my Law ) they muftkeepto that; whatfoever ufe
VTwAMy wemay make.now of the Opinions of Antients and the
t Uobn7i5 like, yet if the Antients themfelves Were alive they would
liceat falu a jj^ior the ufe that many make of their quotations ; Cyp'i-
hcnortji- \ Jpn one of his Epiiiles faith. We muft not losk^ what this
l&kdV* man*>crikatmanthatwerebeforew ( he fpeaks of his prede-
t ur ait- ceflors) what he did, or what he taught :, hut what he that was be'
quid in eo- fore all, namely Chrift^who alone u the Way^ the Truth, and the
rttmScrip- life. And io t Augufin hath another Speech to the fame ef-
turepro- ft& fpeaking of fee Antients, of learned men, faving all
bmatque due refoeft that is due to them j yet for us to think that
talis too wc n '« '5 vot caft °"t, even rejeft from their writings fome
fum in things, becaufe they were learned men, this muft not be
Jcnptisaii- admitted., for (Yaith hej fuch a one l'lebe in refpeft of
orumta- the writings of other men, and fuch a one would I have
beft; volo tnofe inal uLderftand my writings to be to me, I will not
kElorel think or the writings of any other men before, that there
mvowm. ftocld be nothing caiiout nor mended, neither would I
Augufti liavs
Ver.i 2 the Prophefie ofU o s E A. 87
have any body think To of my writings. And Co Amhrofe, Ambrofc
Where the Scripture is filenc we fnuft not fpeak. Thus wc
fee that thofe men for the maintaining of that which is
evil they will make ufeof Quotations.and Antiquities, yec
we fee the Antients did abhor this-, Chrift and his Apoftles
they quoted none of the Learned men before them, but Mo-
fes and the Prophets.
But you will fay, 7bqtigh we mufl net take that which other objeft.
mm write to be the Rule, jet that which other men write may
help tff to underhand the Scripture.
Now I remember Luther hath fuch a Speech, That Anfw,
Scripture fliould rather help us to underftand mens wri- Luther.
tings, than mens writings to underhand the Scripture;
Many men they will make mens writings to be as a' judg,
and to be the rule of underftanding Scriptures^ not the
Judg of Truth, but the rule of undemanding Scripture,
whereas (Taith he) the Scripture fhould rather be the rule
of underftanding them.
And fo Hilary, (faith he) for thefenfe of Scripture and
underftanding them, Ke is the beft Interpreter, that ra-
ther takes thefenfe from out of Scripture, and by compa-
ring one Scripture with another,than bring any new fenfe ;
therefore the underftanding of Scripture is more by Scrip-
ture than by the Writings of any man living. And yet ftill
no queftion we may make ufe of the gifts of God in others,
but fo as to keep us clofe to the written Word for the Rule,
yea, and for th« meaning of the Rule ; they may help us
to fee whether the Scripture will juftifie this truth, or this
fenfe, for there lies the miftake ; Moft people in the world
will think this indeed. That whatfoever any man writes,
if it be contrary to the Word, we may not receive it, but jfoScrfc
wemuftunderftandtheWordinwhat fenfe they take it; tureUotb
now we muft not go fo far- For the Scripture wriccen, is JthtrRule,
not only that we might know what the Rule is, but it is 2 the ex'
written, that we might underftand the meaning of the ffori°
Rule, and we maft fetch out the meaning of Scriptures by SJi/
Scripture 5 mRgU.
83 An Expqfition of Chap. 8.
Scripture : Now fo far as the Writings of men wil help us
to fetch out the meaning of Scripture by Scripture, fo far
we may makeufeofthera^ but we cannot fay, this is the
meaning becaufe it is the judgment of fuch and fuch Lear-
Hotvmens ned men 5 but fuch and fuch Learned men will give you
pritmgs ReafonJjand compare one Scripture with another, to (hew
majhlpui why ic is the meaning of it, and they will (hew you the
tonnderi Hiftory of the iime,and lhew you how to compare old and
JtattdScrt- new Yt&ataent one with another; and this is the ufe of
' Writers for undemanding the Scriptures. Then you wil
fay. Why do we make ufe of Writers fo much ? Why thus, they
(hew how one Scripture locks towards another, and to
compare one Scripture with another, and (hew the cohe-
rence of things.
The fenfe of things is to be refolved in the Scripture its
felf, and therefore we muft keep our felves very clofe to
what is written.
Written : It was not fo at firft, it was delivered but from
The writ- nand to hand, but afterwards when the Church began to
tenWbrd n^jjfjpfy^ then the Word was written. And this is a
J//S!*' mig^cy bleffing of God, that we may have the mind of
God written,fo as we may look into it,and fearch to know
the mind of God, by reading it over and over again, and
taking it into our hands, when we are lying upon our
beds, if we light a Candle in the night, we may be reading
and looking into the mind of God 5 If we (hould only
hearoffuch a Book thar were in the world, thatwerein
C&in* in the uttcrmoft parts of the habitable world, ifwe
(hould hear that there were fuch a Cook, that God had
Written", or that Cod had uled men tonvrite by an infpira-
tioft of Hii cwn Spirit, a Book that was certainly indited
by thr holy Oh oft every word of it, wherein the Lord had
rwaled thegr.atCour.fels of his Will concerning Mans
eternal eftate,ifw«thou1d hear that there came fuch aBook
down even trom Hea ven. and this wai in the uttermoft parts
of the eatth. Oh ! what a longing defire (hould we have to
fee
Ver. 1 2. the Trophcfte of H o s E A. 89
fee that Book > What man or woman but would give their
whol eftate to have a week, or a fortnights time to fee and
reade in fuch a Book as that is -, if one could, he would be
willing to travel to the end of the world to have theufeof
fuch a Book as that is. No man need fay, Shall I go to the
uttermoft parts of the earth? for it is in your hands, it is
in your noufes, there is the Book wherein the great God
hath written his mind, hath written all things unto yoa
which concerns you Eternal Salvation, hath written there
whatsoever he would have you to know and beleeve to E-
ternai Life j this it is that you have in your hands : how-
ever we prize it now, heretofore it hath been prized at an
high rate $ How many of the Martyrs would venture their
lives to keep but a few Leaves of Scripture in their houfes 1
But how vile is it then for us to neglect the reading of this
written Word ? I have read of one Iheodorus a Phyfitian TReodo*
at Constantinople* that he fent to Gregory the great, a great 'es. a p¥t
fum of mone/ for the redeeming of Captives, and Gregory JUian*
he commends his Liberality ; but though he was fo liberal
and bountiful co redeem Captives , yet he writ back a-
gain to him in way of reprehending him for not reading
Scripture, and ufes this expreflion to him, Ihe Emperor of
HeivcTi^ the Lord of the Angels and Men3 hatbfent toyou3 that
which concerns your life, and will you negle& ts read* them with
a fervent , with a zealous ftirit ? He would not but blame
him even at that time when he fent fuch gifts to him, it
did grieve him to think thac fuch a one fo bountiful to the
poor (houjd fo negleft the reading of Scripture. Many
men and women that have excellent pirts and yet for all
that they find but little favor in the Scripture. There's
no books that are written that fhould take us off from this
written Word; although we havecaufe to blefs God a-
bundantly for what is written, for thofe excellent helps
which we have written, yet we muft take heed that there be
no wiitten book in the world take us off from this writren
Word of God. I^;rthereforehathfuchafpeech, letien £uthcr
P bate
co AnExpofition of Chap. 8.
hate mine own Be$l{S, and I often times even wife that they wert
burnt, that they might peri /&,Why ? becauje I fear left tbej feould
be any way of kinder ance to mentor withdraw them pom reading
the Scriptures •' and fo he fals a comending the Scriptures :
his the only fountain of all wifdom; and further faith he, I
am even terrified, I tremble at the example of the former +ge, upon
this, Becaufe (faich he) many Divines fyentfo much time in rea~
ding of Ariftotle and Averres and other Writers and fient f$
little time in reading Scripture. And the truth is it was that
which brought fo much ignorance into the world in the
Scbothnen. "time of the School-men which was a time of great learning
and yet the time of the greateft ignorance in the MyrTeries,
of gbdlines, becaufe they minded Scripture very lhtle,but
only turn'd things into Qucft ions, and Difputes that ten-
ded not according to Scripture ; though we may make ufe
of the labors and gifts of other men, yet look we efpecial-
ly to the written Word, and let not other w/itings take us
off from them, hence we fay> the Scripture in way of excel-
lency we rau(l keep our felves to the written Word, and
therefore take heed of being led afide by any traditions of
men ; that's a mod deteflable derrogation from the written
Word : but we find In the Cwnfel of Trent, fpeaking of the
Scriptures, faith one of the Cannons of the Counfel of Trent,
Syn&shHpa- We (faith he) doreceivt Scripture, and reverence Scripture, but
npewn (faih he) moreover we receive and reverence traditions with the
nverentia fame Aff^ion of piety and reverence as we d& the Scripture. Thofe
ticiPti ac are the very words that all Papifts are bound to hold , and
reveratur, for them to deny any counfel there were deaih unto them ;
Condi. It argues men to be in the dark, to mind Traditions f o :
Trid.feff. Asthejews, that's the reafon that they vanifhfo in their
prim CC thoughts, and underftand the Scripture fo little, becaufe
they mind traditions as much as Scripture, and more;
for fo they fay, that divide a mans life into three part?0cne
partmnft be fpent in reading Scripture, and two parts
snore in the two feveral parts of their Talmend, which
is
Vcr. 1 2. the Frop&ejte of H o s E A. 91
is their traditions 5 and forae of them fay that this is one
tradition among them, that Mofes did ftudy the Scripture
in theday time, and thofe Talmoduieal traditions that
they have they were ftudied in the night $ and indeed it is
night- work, and it is a lign that the world is fo much in
darknefs becaufe they look fo much at Traditions; the
written Word of God which we muft look at more than if
one came from the dead, or if an Angel from Heaven came
and preached to us :
But you will fay, Ibat ret muft not loo\jo it mere them if Queft*
Godftould reveal any thing to w, fappofe it were a voice of God
fom Heaven,
We have warrant to have regard to the written Word ^°*w*
of God more than the voice of God from Heaven, 2 Peter ,
1. 19. there it's fpoken of the voice that came down upon
the transfiguration at the Mountain, but faith the Apoitle 2 Pet. 1.
tfaere, We have a more fure tx>ordofFropbefie3 more, moree- i^'^u'
ven than that was 5 that is, it is more fure to us, and there % *f • .
isnotfo eafie away to be deceived by refting upon the ^Ityov!
written Word, as if we look for Revelations from God, mors furs
we have a more fure word of Prophefie, therefore it is not ™AH **h
fo much after Revelations that we are to look (efpecialiy J^fft
infuch times as thefe are) but to the written Word of
God. There is a Generation ofmenrifing now, ifnotri-
fen, that begin to have vile thoughts of the written Word
of God j and think to understand the mind of God other-
wife, they finding the written Word of God to keep their
hearts too ciofe and lay too ftrong bonds upon theni^ but
becaufe they would fain be loofethey would, feign and i- Tbedm-
magin to themfehes other waies of Gods mind, but when gevofre-
thcy are rotten, and it may be when their fouls are perifhed vektkni
eternally in Hell, the written Word of God ftall tfand M^tU
and be honorable in the eyes of his Saintj. Wor&
P 2 I have
92
An Expofitim of
Chap. 8,
I have written.
The Prophet doth not fay, he hath written; but he
brings in God., faying I have written, And that firft upon
thefetworeafons.
Fir ft. To put the greater emphafis upon it, for it is
more for God himfelf to come and fay, I have written ; as
if a Father or Mafter fay to his Child or Servant, I com?-
mandyoutodofuch a thing, k is more than if a Brother
or fellow-Servant fhould fay, my Father hath bidden, or
my Mafter hath bidden you to do fuch a thing.
Secondly, Whofoeverwere the Pen-men of theWord,
it is I that write it , Itakg it upon my felf. The Word is fo
much his that God claims not only the truths that are in
the Word, but the very ordering for the words ; and in 2
Pet. i* ai. it isfaid of holy men, they fpake as they were
moved by the holy Ghofi : they were carried on with a kind
^ S! °f vi°lence as tne word fignifies, and not only moved, but
^T-vtu' carriec^ on w^h a kind of violence to write what they did,
both in their fpeaking and in their writing, I have written.
Ahdlbave written to him the great things of my Law.
From this manner of Phrafe, firft we are to note this,
Obi, I. Ihat wefbouldlookjtpon the Scripture as concerning ourfelves*
Here's a letter written to you, and you, and you, every,
man and woman, therefore it is in the Angular number,
every man & woman muft look upon the Scripture as writ-
ten to him3or her particularly 5 God writes to thee,he hath
written a letter to thee that thou ftiouldeft not commit A-
dultry,norfwear, norfteal, and that thou ftiouldeft keep
the Sabbath, and that thou ftiouldeft not lye, and that
thou ftiouldeft reverence him, and love him, and fear him,
and all fuch kind of rules that God from Heaven hath
written to thee^ and it is a mervailpus help to obedience
> — - •— - - ancj.
Ver. 1 2. the Trophefie of H o s E A. 93
and to awaken mens confciences when they apprehend
them written to them. Pp/. 119. 105. Thy Word it. a Lamp
untomy feet, and a light unto my paths. Itisnot a light that pfiliig^
I fee at a diftanc a great way off, but as a light that is held 105-. tfif*
to my feet that I make ufefcf for the ordering of mine own fraud.
Many there are that feem to rejoyce in the Word of ^le«
God as a light to reveal Truths unto them for matter of
difcourfe, but they make it not as a light to their feet3
and a lanthcrn to their fops, as applying it to themfelves,
and k follows, I have [worn and will perform it, lhat I will
keep thy righteous judgments : I have look'd upon thy Word
as a Lanthorn to my feet, as a thing meerly concerning
me 5 and then I have fworn and I will perform, I haver
fworn that I will keep thy righteous judgments. It's a
mighty means to ftir up a mans fpirit, and quicken him
up to obedience^ to look upon the Word as written to
hlmfelf: As thus ^ when you come to hear out of Gods
Word and God directs the M inifter f o that you apprehend
itasfpoken to you, it will ftir and awaken you. Oh me
thought this day every word the Minifter fpake it was to
me. And fo every word in the Scripture that concerns
thee, God writes to thee and conceive it fo and it will bs
a mighty means to ftir thee up to obedience. As if a man
be afleep a great noife will not waken him fo foon, as if
you call him by his name, John, Thomas &c. So when the An apt'
Word of God comes as to ourfelvesin particular it's a fimiie,
mighty means to ftir the heart.
Again3 1 have written to bm;
To thofe that were the People of God* though the £xpsf
Word concerns all men., yet it is written to the Church
in a more efpecial manner. As you find in the Revelations
all the Epiftles were written to the Churches, and indeed
all the i Word of God is in a more peculiar manner written
£CM
94 An Expojttion of Chap. 8.
to the Church, there are fome things concerning all m an-
kind, but that which God Aims at in a more efpecial
manner it is to the Church, firft to the Church of the Jews,
they had that great priviledg that the Orracles of God
were committed to them in Rom. 3. 2. when the Apo-
itle had taken them off fro© reftingin many of their out-
ward priviledges, he brings an Objection : But then may
fome fay, What advantage hath the Jew? He anfwers,
much every way5 chiefly, becaufe to them were committed the
Oracles of God : in this thing they had much advantage of
all people in the world, that to them were committed the
Oracles of God , God gave Jacob his Law, it was the
Inheritance of his people 5 it is written to them, to them
is committed the Oracles of God : and this is a great ho-
nor which God puts upon his Saints, God makes his
Church to be the Keeper of his Records, the Court 'of
Rolls as it were, the Church is as it were the Court of
Rolls, and the great Records of Heaven, God commits to
his Church, and therfore they mould look to it that it be
kept faithfully, that there be no corrupting it, for then
they do falfifie their truft, Shee hath the keeping of Scrip-
ture but gives no Authority to Scripture; in John> 5. 47.
faith Chrift there, Ifye beleeve net MqCqs writings ^ how can
ye beleeve my tv&rds ? Mark, Chrift would have the Autho-
rity of his words much to be ftrengthened by the writings
that were before in Scripture, If ye beleevc not his wri-
tings, how can ye beleeve my words? But now the Pa-
pi ih will fay. If ye beleeve not our words, how can ye be-
Jeeve their writings ? quite the other way, they will take
upon them more than Chrift; Chrift faith, Itye beleeve not
bis writings^ hew can ye beleeve my words ? Say they, If ye
beleeve not-our words ^ how can ye beleeve their writings ? For
they take the Authority of the writing of Scripture to de-
pend upon their words; It is written to the Church, and
committed to the Church, but the Authority comes not
from the Chutch. k follows.
Jhave
Ver.i2,
the Prophefe of H o S E A,
95
J have written the great things of my Law.
By Law here we are to under(hnd the whol Word of God,
andnotinwayofdiitin&ionof Lav and Goftel, but the
whol Word of God, and fo the word fignifies, it comes
from one iigmfying teaching 5 the Law is a Do&rine that is
taught, and fo though fometimes it may be diftinguifhed
from fome other parts of Scripture, yet now we are to un-
derstand the whol mind of God in his Word-, when yoa
readeln VfaU n 9- how David loved Gods Law, it is not
thetenCommandements, but the mind of God revealed
in his Word.
Ibe great things of my Law] The Old Latin hath it the
mxny Laws, and the words in the Hebrew feemsa little to
favor, the multiplicity of my Laws, And then it fhould ar-
gue thefe two things.
' Firft, "lhat tbeWtrd is full a?jdperfi&; that we have rules
for every thing that concerns the ordination of our lives
to God in his Word, there's a multiplicity of Laws and
Rules for all our waies.
Secondly, Ihit there are manifold excellencies in Gods Law,
as the manifold wifdom of God isinChrift, fothe mani-
fold excellencies ofGod are kept up together in the Word
ofGod. TheSeventytranflates the word, the Fulnefl, or
Multitude, and according to that TertuUian hath anex-
preflion, I adore the fitfaefioftbe Scripture-, Ob the multitude
of excellent things there are there ! and the fitlnefl that there is
there! I find divers Hi rn this word by irmiy words that
have excellent fignirlcations in them, and indeed the He-
brew word wii bear many expretfions of it. Some the Pre-
cis thing, the Magnificent thing ; the Excelle?it thing; the
Honor able things of my Law \ as in Alls,i* 11. they fpafce
the wonderful things ofGod, it is more than the gre.it things
the magnificent great things ofGod. Now the things of
the Wprd they are glorious and honorable and very great,
they
Late ,w bat
\.the whe!
word, of
mm'
nv
docitit.
Multipli-
ed Leges.
Scrilitur
i-n
Ltgitnr*
rJ.1 -
70.
Adoroph*
mtudtnun
firiftBtarn
Tertul.
q6 An Expojltion of Chap. 8.
they are to be look'd upon as great things, the things of
Gods Word ; That's thefirrt.
And then especially, ?be things that concern Gods TVorfaif
are to he looked upon as grea; things, for fo it hath reference to
them, but the expreifion aims at that which is more gene-
ral, the great things of my Law , the honorable, magnifi-
cent, and glorious things. Now the things of the Law
are great things.
Firft, Becaufe they are from the great God, and they
have the (tamp of the Authority of the great God upon
them, there is a dreadful Authority in every Truth,' in e-
very thing that is written in Gods Law, (T fay) there is a
dreadful Authority of the great God, that binds Kings
and Princes in chains,that laies bonds upon the confcience
that no created power can, yet this doth j when we come
to hear the Word, we come either as to a Soveraign to re-
ceive Laws from, or as to a Judg to receive the fentence of
death, it hath the dreadful Authority of the great God in
it, and therefore every thing that is in the Word rs to be
look'd upon as a great thing; a piece of Parchment and
fimile a jjttje Wax, and a kw Lines in it what are they ? but ha-
ving the Authority of the great Seal of England, fuch a
piece is to be look'd upon as a great thing : The things of
Gods Law are great things, for they have great Authori-
ty which goes along with them.
2, And Secondly, elhcy are great things becaufe of 'the lufl re of
■the great God that pines in them. Take all the Creatures that
ever God made in Heaven and Earth, and (I fay) there is
notfo much glory of God in Sun, Moon, Stars, Sea, and
Plants, ar.d a! thing? in the world, as there is in fome few
fentencescf hojy Scripture, therfore they are great things:
PC. * 8 t ^(^' 1^'2 ' Um bJft magn'lfied *ky Word "hove all thy Name.
Jujlratcd. The Name ot God appears in his great work of Creation,
and of Providence. We are to look upon Gods Name as
very gseat ; yet thou haft magnified thy Word above all
diyNanu.3 it's u>qt* than al Gods Names befides : It may
be
Ver. 1 2. the Trophejie of Hose A. 97
be when there are fome extraordinary works of God in
the world, Thundring, and Lightning &c. we are ready
to be affraid, and oh ! the great God that doth appear in
thefe great works ! Were our hearts as they ought to be
when we reade the WoRD,we would tremble at that more
than ac any manifeftation of God fince the world began in
all his Works ; and if fobe thou dofl not fee more glory
or God in his Word than in his Works, it is becaufethou
haft little light in thee; and therfore let the world think
ofthe things ofGods Law that are written, as they wil,
yet they are the great things of his Law.
Thirdly /Ihey are the great Myfteries of Gods Will, the great 3-
Counfels of God about the Souls of men, about his way
to honor Himfelf,and to bring Mankind to Himfelf, toE-
ternal life; the great Counfels, great Myfteries that are
contained in the Wt>rd of God, fuch as the Angels them-
felves do defiretopry into; as in Trov. 8. 6. it is faidof
Wifdom 5 Hear, and I will fieakjf excellent things. The Word
of God fpeaks of excellent things, right excellent things,
fuch great Myfteries of Gods Wifdom as fliou Id take up
our thoughts, yea, and doth take up the Angels, and fhall
take up the Angels and Saints to all Eternity, to be prying
into the great things which are revealed in Gods Word:
Tfal. 119. 27. Make me to under ft and the way of thy precepts^ P/S/.119;
fo ft) all 1 talkofthy wondroys Works. Mark how thefe are joy * 2.7 % opened
ned together : Make me to underftand the way of thy
precept, fo (hail I calk of thy wonderous works : Why
David, couldeft not thou fee the wonderous works of God
in the book ofthe creature, in Heaven and Earth ? Oh no,
Mab^ me to underftand the way of thy precepts, and then fhaU 1
ta\of thy wonderous Works. We many times talk about
vain and flight things, becaufe we have nothing elfe to
talk of j but did we underftand the way of Gods precepts,
we (hould be furnilhed with difcourfe of the wondrou6
^jjorksofGod.
And then, It's a great WORD) becaufe that they an of 4.
0^ g™**
yd An Expfiticnof Chap.8.
great concernment '^ The .things of Gods Law are of great
concernment for all our prefent good or evii depends upon
the things of Gods Law, Trov. 3.22, Ihey of e life unto thy
fouly and grace wito thy neckz So faith Mofes m T*eut. 3 2 . 46.
Set your harts unto all the vfords which 1 tefiifie unto yon this
dajy for it Is not a vain thing, itisymr fifa they are of great
concernment thereVa eurfe annexed to the breach of eve-
ry thing in Gods Law, CurJ} '"■< be eztry one thatabideth not in
every thing that is written in ibe hol^of the Law : Is it not a
great matter then? Certainly there is nothing in the Law
that is to be look'd upon as a little matter, becaufe the
Curfe of God is annexed to the breath of every thing that
is written in Gods. Law, and there we have the catting- of
our fouls for eternity, and is not that a great matter ? Did
we come to hear the Word 5 or did we reade the Word as
the Word by which we mutt be caft for'our eternal eftates,
we would look upon it as a great Word.
5. • Again j The things are great things in Gods Law> in regard of
the great power and efficacy that they have upon the hearts and
consciences of mm \ when God fets home the things of his
Law they will bring down the proudeft heart and the
ttouteftftomach that is, they will enlighten the blindeft
mind, and convert the hardeft heart that is in che worlds
the Law hath a mighty power upon the foul^and therefore
it is great. •
^. Further, Ihey are great things^ becaufe they make all tbofe
great that do receive them-, they make them great even becaufe
chey have but the keeping of them, much more than if
they receive them 5 in Vent. 4.8. What Nation is there fo
great , that hath Statute f and Judgment s fo righteous as aU this
£)«/*4.8. Law that Ifet before you this day ? What Nation fo great as
*f>f>lyed. you are? why, wherein are we greater than other people ?
Wherein ? In this : What Nation is fo great th it hath Statutes-
and Judgments fo righteous as all thi* Law which Ifet beforeyou
this day? This was th it which made the People of Ifrael a
great Nation beyond all the Nations in the world 5 they
vvexe
Ver.i 2 the Prophejle of H o s e a. 99
were not great in multitude, but in that they had the Law
of God , and the great things of his Law revealed to them*
in this they became a great Nation. The Lord honors a
Nation highly but to reveal die things of His Law to them;
But how great then doth a foul come to be, that doth im-
brace thole things, that hath all thofe great and good
things reveal'd in the Law made to it as its own priviledg*
Surely that foul is in an high and honorable condition
indeed.
Further, The things of Gods Law are great in Gods efieem-, 7,
they are great becaule the great God thinks them fo : That
is to be accounted great that the rooft judicious and wife
men in the world judg fo to be ; indeed that which a child
thinks to be a great thing is no great thing, a <:hild may
think a bauble to be a great thing ; fo we may think things
great indeed, we think the things of the world are great ;
for a man to have an eftate, it's a great matter 5 to have ri-
ches, and honors, arid to be fome- body in the world, we
think thefe to be great things; But what are thefein Gods
eyes? God defpiles all thefe things : But that which the
great God will think to be a great thing, certainly that's
great indeed. Now mark what a high eftcem God hath
of his Word in that place where Chrift faith, Heaven and
Earth (ball pafi away, but not one jot $r tittle of my Word fh all M<fc.$.i8
paflawaj. As if Chrift (hould fay, The Lord will rather e*!lm9**
withdraw his power from the upholding of Heaven and
Earth, than from making good any one jot or tittle of his
Law ; you may think it a little matter to break Gods Law,
but God thinks it a great mitter, and God would have us
to make a great matter of everything that is written in
Gods Law. I am the willinger to enlarge my felt in this,
becaufelknow it is the ground of all the wickednefs in
mens hearts and lives, becaufe they look upon the Law as
a little matter, well though they dare Oft againft Gods
Law for the getting of a groat or fix pence, but God faith
I will rather lofe Heaven and Earth than one jot or tittle of
Q.2 my.
ioo An Expojttion of Chap. 8.
my Law (hall fall, and he will make it appear ene day^
^♦42;2i that the things ofhis Law are great things, in I fa, 42.21.
noted* He will mzgnifie the Lam and make it honorable. You may
vilirle it ; a company of wanton fpirits we have that con-
fider not whatthey fay, or what they do, running away
with the very word of the Law, they think to vilifieit,
Cnt - Wnat have we todo with the Law > and under that word
nersof'tbeC'n0* underftanding what they meanj they think to caft a
Law An- vile efteem upon the Law; let them do what they will3
twomizns yet God will magnifie hi> Law; ai\das it is great in the
thoughts of God, fo itisand (liall be for ever great in the
thoughts of the Saints, the Lord will have his people to
the end of the world have high thoughts of his Law; the
Saints they look upon the Law of God fogreat,as they had
rather fuffer all the miferies and torments that any man
prizl'th inthe world, any Tyrant candevife, than willingly to
Law* break the Law in any one thing ; furely they account it a
great matter, when a man fhal be willing rather to lofe his
eftate, and liberty, yea, and life, to fuffer tortures and tor^
ments, and all becaufe he will not offend the Law of God
in any one thing, though he might efcape all if he would 5
nay, faith a gracious heart, Let all go rather than I will
venture to break the Law of God in any one thing, furely
he looks upon the Law of God as very great. Men of the
world think them to be fools, and why will you be con?
tentto fuffer fo much,, lofe all your friends? what, ven-
ture to lofe youreftates which havefuch a fair way of li-
ving as you have? what venture a prifon, and. venture your
life \ the world thinks they are but little things and trifles,
and men are more precife than wife, and they need not
trouble themfelves Co much. If God would but (hew to
you how great a thing his Law is, and all the threatnings
which are revealed therein, you would account your e-
ftates, and lives and all your comforts as little and poor in
companion of that Law 5 hence in favtl.6.9. Ifawundtr the
Aft>c4. 9. Altar the fouls oftbmtbat mrtjlainfor the Word §f God, and
M
Ver. 12. the Prophejte ofUoSEA. I o i
for the tefiimony which they held. Wherefore were they (lain ?
Surely ic was for fome great matter that they would ven-
ture their lives, it was for the Word of God> and for the
Testimony which they held- And thus the Saints of God
have ever accounted the Law of God a great thing. I have
written unto them the great things of my Law.
Hence from what hath been faid we may have thefe
Notes for Gbfervation.
Here are Objects in the Word for men of the greatefi fyirits to Obf. i.
exercife themfelves about. Many mens fpirits are raifed up
and cannot endure to fpend their thoughts and time about
fmall matters ; and you fhall have fome mens fpirits are fo
low that they think it happinefs enough if they can be
imployed in a gutter and get fix pence or twelve pence a
day to find them bread at night; but others have great
fpirits: Oh! letall thofe who have afpiring fpirits, and
great fpirits3 let them exercife themfelves much in the
Law of God, here are obje&s fit for great fpirit;, that will
greaten our fpirits •" And indeedthere are no men in the
world have great fpirits, but the Saints they have great
fpirits, for they exercife themfelves in the great counfels of
God. We account thofe men to be men of the greatcft
fpirits that are imployed in Stare-affairs : now the Saints
they are lifted up above all things in the world, and they
look at all thefe things as little and mean, and they are
exercifed in the great affairs of the Kingdom of Jefus
Chrift ; hence it is that the Lord would have Kings to D^Ui-J7*
have the book ofthe Law written, and the Judges; and it 1//%^,
is reported of Alfhonfm King of Arragon that in the midft Alphon-
of all his great affairs of hi? Kingdom, he read over the fus King
Scriptures fourteen times with Commentaries upon them. °f dragon.
How many have we, men ofgreat eitates, -and feem to be
of great fpirits rhat fcarce mind ihe Law of God, they
look upon the Law of God as under them; it may be if
they can have a book of Hiilory and Wars, they will be
reading over that, but for the Scripture it is a thing that
hath little in it. Another
102 AnExpofttion of Chap.8.
>r. 2. Another Note, It is afbecial means of obedience to have high
thoughts of Gods Lawy to convince and humble them for their .
difobdltnce : for that's the reafon why the Prophet here
fpea K< th U6 : I have written to him the great things of my Law ,
but they were accounted ass grange thing. As if he fhould (ay,
litl.v 'ad had the things ormy Law to have been high
in their thoughts^ they would never have done as they
have done, Pjal. 119. 129. Thy leftimmies are wonderful,
therefor e doth my foul kgep them : 1 h ave h i g h t h o u gh t s o f t h y
Teftinionies, I look upon them as glorious things, 1 fee
much ofthyffelfin thy Teftimonies, and therefore doth
my ic i fcecjp them. He doth not fay 3 therefore do I keep
t hem$ bat therefore doth my foul keep them 5 Oh my very
foul is in this, in keeping thy Teftimonies, for I look upon
them as wonderful things. fc*s a good fign of the Spirit
of the great God in a man when it doth raifehim above o-
ther things, to look upon the things of his Word as the
only great things that are in the world. AU flefh is grafi
Mjf&'tpA C^aU^ cne Scripture) Zw* the Word of God endures for ever $
there is a vanity in all things of the world, but in that
which the Word reveals, Qh! there is an eternity there;
we (houid therefore admire at nothing fo as at the Word,
and we fhould greatly delight in Gods Commandements,
an ordinary admiration is not fufficient for the Com-
mands of God, for the Law of God, nor an ordinary de-
light is not fufficient, but great admiration, and great de-
delight there mould be in the Law of God : And all things
that are taken from Gods Law fhould be great arguments
to prevail with you : It may be there comes fuch and fuch
temptations to draw you to fuch and fuch evils, and you
fay> they are ftrong temptations-, But that which isinthe
Law2that fhould be a greater argument, there is that which
is greater in Gods Law than there can be in any temptati-
on whatfoever; Therefore know, it is a dangerous thing
for men and women to look at any thing in Gods Law as
a little thing, fo as to defpife it3 and to think ic is no great
matter
illujlrated,
Ver, 1 2 the Prophcfie of Hose a. 103
matterthough wedo fuch and fuch things, though we
(hould go from theruleofthe W7ord a little, what great
mattcrisit? arewenotallfinners? Prov, 13. 13. Who fo Prov.i^
deftifetb the Word.paU he dtfrcyed. That is : looks upon a- x3 <*¥>■
ny thing in Gods W^ord as a light thing. It was a fpeech unta*
of one that mould fay when he was convinc'd of a thing
that was evil, Thac he molt make bold ivith God Almigh-
ty fometimes. Do not ycu make bold with Gods Word
and fecretly jeer at thofe that are fo nice they cannot ven-
ture a little \ remember thr text in Vrov. 13. 13. Who fo de-
fyifetbtke Word fojUbe defrayed; take the leaft thing that
you think fo defpicable in Gods Law, and you will veture
upon it, but God will make it a great matter, for when you
have broke the Law in the Ieaft thing all the Angels in
Heaven and Men in the World cannot fatisfie God for that
wrong 5 if they (hould come and fay, Lord, here's a poor
creature th^t hath broken thy Law but in this one thing
that he thought to be a little matter, we are content to be
ten thoufand yeers in torments to fatisfie for thy Law.
Nay duh God, this will not do it . Therefore take heed
of defpiting Gods Law, or defpiflng any thing that is re-
veai'd by him, for certainly it will prove a great matter*
and when the Law htath been broken let us not think it is
a little matter, that it is but a Lord have mercy upon me ac
the la ft-
Again, The Prophet is convincing them of falfe wor-
ship, and upon this ground, becaufe they v;ould .venture to
make Altars to wrfiip God in another way than God revealedin
his Law : from thence note,
IhattheWorjlyipofGodis a great matter ; every thing in Qbf '
Gods WorPnip is to be lookYl at as a great matter : They *
may think it a matter of indifferei.cy whether they do it or
no,atleaftin fome things My Brethren, let us learn to
know thar every thing in the Worfhip of God is a great
matter, God looks much upon it, Oc d doth not fay , thac
he is jealous for any thing, but for hii Worfhip. Vxzab
he -
£ . : ; _
104 An Exposition of Chap. 8,
Uzza 4 |jC thought it a little matter for him to go and catch the
Levite. ^^ anc[ cfpeciaiij having a good intention: It's true,
the Law of God is, that it ihould be carried upon men8
(boulders, but may it not as well be carried in a cart ? he
thought it but a little matter,but it proved a great matter.
£o, that which we think little in Gods Worfhip is a great
TJmah a matter. So Vzziab in 2 cbron 26. No quefrion he thought
&*%• it no great matter to go into the Temple and offer facri-
fice. Is it not as good that a King offer it as a Prieft ? it
was in the Temple, and the true Worfhip, and Vzziab
becaufe he was a great man he thought he might venture,
for there you mid that he had an Army of three hundred
thoufand and (even thoufand and five hundred Soldiers ;
A great Captain. And2VW^and ^i/?«noqueftion they
A b h thought it no great matter to go and offer ftrange fire, and
it hath notbeen forbidden in Gods Word, this fire; but it
was a great matter before God, for God came with fire
from Heaven to deftroy them. Hence it is that God in his
Word would fet out the glory of his Worfhip, to that end
that he might take off mens hearts from all falfe woifhip,
he would have them to think the matters of his Worfl jp
great things that Co they might not have their hearts taken
with any faHe worfhip, Ezel^ 7. 20. Ihe beauty of bis Orna*
mentbefetinMajeftie3 (and hereby God aggravates their
fin of Idolatry, Oh my Worfhip and Service I made it as
beautiful and glorious as could be) but tbey vporfbiped tbeir
Images , tbeir deteftable tbings. So in Jer. 17. 12. A glerious
bigb 7br one from tbe beginning of our Sanffuary. Mark what
follows, AUtbatforfah^tbee/jbaU be ajbamed, and tbey tbat
depart from tbeefiall be mittenintbe Fartb : becaufe tbey bave
jorfa\en tbe Lord , tbe Fountain of living Waters* As if
God mould fay, Oh vile hearts of men when there is fuch
a glorious Worfhip of mine that Iprefent unto them, yec
they turn even to their own vile Inventions, and not re-
gard that glorious Wodhip of mine. I befeech you Bre-
thren labor to look upon Gods Worfhip as a glorious
thing
Ver.12. the Praphefe of Ho ska. 105
thing. But now the Reprebenfion that follows. IheBspi
But thty were accounted m ay range thing.
Here's the wickec^^ of people, that though God (hews
forth his Glory in ru$vVord3 yet they look upon it as a
flrangt thing, as a thi<!g that they ftull^et little good by
if chfy do obey, or little hurt by it they do difobey. We
Ihould now have (hewed wherein this people did account
Gods Worfhip a ftrange thing , and what particulars of
Gods Law they accounted ftrange things : Butefpecially
this one among the reft they did count .ftrange, v?«.'i hat Cod
fpould fofiand upon it, that He muft needs he worjbiped in Jeru-
falem at the lemple,and at no other Altar whatjee-ver came of it.
Now becaufe they thought that if the peopie went to ]t-
rufakm to worfhip it would be very prejudicial to theState,
this was a grange thing, & that which we can fee no reafon
for. So, people are ready to ihink , if any thing be pro-
pounded for the Woiihip of God out of the V\ ord, Yea,
but how can it be with peace ? it wil caufe contention now
to ftand upon fuch things that they conceive may breed
fome trouble, they account it a ftrange thing that God
Ihould require fuch things asmay produce fuch troubles;
firdmen will frame doubles in their own thoughts , and
put them upon Gods Worfhip3 whereas indeed they do not
bring fuch trouble,but if they be examined they may ftand
well enough with the peace of States. I make noqueftiori
but this is one efpecial thing aim'd at by the holy G^oft
here. That they accounted Gods Law, that very Law of
God that reduired them to worfhip at Jerufalem as a ftrang
thing, that they could not fee fuch reafon for why they
might not venture, and efpecially when it was for the
peace of the Civil State. .
Now they accounted this f and the other particular of Tf,e ^f
Gods Law J as a ftrange thing in Four regards. franTel
Fir ft. As a thing that had little or no rejerence to them, of a *
tkfng that did not much concern them : They took not to heart concermns
R the w. ■
io6 An Expofition of Chap.8.
the breaches of Gods Law, neither did they much regard
the keeping of it, it was no great matter to them, they
made account that it was [ad libitum] what they did that
way, much did not depend uponi^teither good or evil :
As a ftranger accounts it not to conWn him what the Ma-
tter commands : or as we account it no great matter what
Grangers doj what cloaths they wear, or what courfe they
take, we let them pafs by and not mind them.
± 1 Secondly,They accounted them as a ftrange thing 5 that
in their ap- *s : ^eJ tpere flrarJge things in tbeir apprebenjion, they could.
pebenfions ^e no reafon : as we fay of a thing that we do not under-
hand that we fee no reafon of it, it is ftrange (we fay :) fa
they in the text, that God fhould fay thus and thus when
we cannot fee that any account can be given for it, they
are ftrange things. Strange thing? that they did not ap-
prehend the reafon of, and efpecially among other things
of Gods Law (as was faid before} the way of Gods Wor-
fhip was a very ftrange thing to them, that God mould
ttand fo much upon it that he muft be worfhiped no where
in the way of publick worfhip but at Jerufalem&t the Tem-
ple, no facrifices muft be offered but there, yea^that what-
soever come of it though people dwelt a great way off,
though as they thought it would bring a great deal of di-
fturbance unto the Kingdom otlfratl for to go to Jerufakm
to worfhip, yet that God fhouid ftand fo upon it that they
muft go, and that the Prophets Ihouid urge it with that fer-
ve dfcie as they did, that they muft go to Jerufakm come of
k what will, they muft venture their peace 5. they accoun-
ted this a ftrange thing. And indeed it is very ftrange unr
to people to think, that we muft look to the exa£t way of
Gods Worfhip whatfoever comes of it, whatfoever trouble
or difturbance comes ofit, we muft not go a hair againft
the way that God hath fet for his right Worfhip : this h
Luther a Grange thing to carnal hearts. And Luther upon the
place fcems to interpret it thus, as if this Text had efpeci-
al refereace to this Note that lam now (peaking of, faith
fee**
Ver. 1 2. the Trophefe ofUosEA. 1 07
he. They did condemn, and contemn the Prophets Ser-
mons, as a Dottrine vhat did hurt the Common-wealth,
the Sermons that the Prophets taught had in them much
anxiety, fpecially this Do&rine, againjl going up fojerafa-
lem to worfrip , and they thought it was hurtful to the
Common-wealth, and upon that they concemn'd it and
damn'd it. Whatftrange thoughtshave carnal heartsoif
many parts of Gods Law? they think them fooliflinefs, e-
ven thofe very things wherein the Wifdom of God is re-
vealed to the children of men, thofe things wherein the
deep Connfels of God concerning mans eternal eftate is
revealed, even thofe are the thiags which chey acount
fooliihnefs.
Thirdly, They accounted them a ftrange thing ; that l- No J«-
is, There was no fat ablenefl between their hearts and the things **MeneJs
that the Lam? did reveal unto them $ they did not make the *fr m*
Law of God familiar to them as that which had a futable- wd^r'
nefs to their fpirits- As if a man that goes into ftrange tlrinel
company, company which are altogether unfutable to
him, yea, perhaps they fpeak another language, and have firoik
altogether other cu floras, and diet than we have, we are
weary of them, and we turn from them and are tired in the
fociety, for they are (Irange things unto us that our hearts
are not futable unto : So when the Law of God is look'd
upon as unfutable to the difpoiirions of our hearts, to our
ends, to our waies, our hearts turn from thofe things as
from firange things, whereasindeed our hearts (hould be
familiar with the Word of God, Gods Word and the
things therein (hould not be as ftrrnge things to our fouls,
but as the holy Ghoft faith, it IhouW be aswr Kinfwoman,
and a$ourVelight continually ', Prov. 6. si. Bind them conti- Prov. 6.
mtally about thy heart, and tie them about thy necl^ When thou 2i. allied
goeft it frail lead t hie, when thou Jlcepeft it frail keep thee, and
when thou awakefi it frail tal\with thee ; there (hould be a fa-
miliarity between our hearts and the Commandements of
God, to talk with us when weawake,*and when we are In
R 2 our
4. Vfe the
Word ai a
o3 ; An Expofition of Chap. 8.
our journy, we fhould take the Law of God as our compa-
nion in our journies , we fnould awake wich ic in the
night time, and meditate on it day and night 5 therefore
God would have his people in the Law when they rofe, to
talk of thofe things; when they go to bed , when they rofe
up, when they walked in the way* they mould be confer-
ring about the things of Gods Law to make them famili-
ar to them, that they might not beeftranged from them;
God lies that mens hearts would quickly grow ftrange
from* is Law, therefore Commanded that by all fnch
means and waiesthey fhould endeavor to make the Law
to be familiar to them. .
Fourthly, They ufe the Law as a fir anger, that is, they ufe
the Law flighty, only for their own turns : As ufuaily
firanger,i. men wnen ftrangers comes into their Country, f thofe that
e./oro«y have been ftrangersin other Countries know it) that the
JZw. Natives of the Country they ufe them (lightly, but if they
do fcem to (hew any refpeft unto them it is meerly for their
own turns: As- they may have any advantage by them fo
far they (hew refpeft to them and no further. So they ac-
counted the Law a ftrange thing* that is, they made ufe
ofcheLawbutmeerlyto ferve their own turns; fo far as
obedience to the Law futes to their own ends, fo far they
yeeldedtoit,andno further. Now it's very obfervable,
that thofe who are fo forward in their falfe worfnip, that
the text faith, they did multiply Altars, and had fpecial
regard to their Altars ; yet for the Law they accounted
that as a ftrange thing.
From whence the Note is : lhat fityerftitious people, who
are forward and realms in their own way of ^erfo/p, jet they
are very flight and negligent in Gods way ofWorfinp, little regard
that. Indeed their own Altars they were accounted great
things, that way which they appointed themfelves, they
did not care what coft they were at in that way; but as
TorGodsway,thatwasa8aJ?r*flgeV;i^unto them. We
liave feen ic very evident, and do fee it in great part to this
chy,
OWfi.
Ver. 12. the Prophejte ofH o s E A. 1 09
day 5 how thofe that are very zealous in fuperftitious wor-
(hip, are the molt negligent in Gods way of Worfhip $ to
inttance: yon know in late times, what a deal of far did , .
men make with their own forms of Worihip, with their +™£r™he
own Ceremonies and Waies of Worfhip which they ap> J\au tJmts
pointed*? how zealous were they in them^and devout were in EngknA
they in them 1 when they came in publick Congregations
to bow andcring,and for other Ceremonies that they faid
were only for the. decency of Gods Worfhip, how 'ft iff
were they in them, that the mouths of the mod Godly
Minifters muft be ilop'd if they would not conform to
them? But even thefe men would fcorn and Jeer at ftr'ft-
nefsinGods Waies, and flight any man that would be?
confeienciousin the Waies of God, and they were Rebels
that fhould notyeild to a Ceremony, becaufe it was dif-
obeJience to Magiftracy. For men to be confeiencious for
link things (as they thought) in Gods Latv^ feemed flravge,
When as they would urge men to obey to the uttermafi in
little things in tbdrown.U foin another point that fals out
as full and reafonable for the time, as in the point of their
own Feaftivals and Holy daies, thofe that would perfecute
to the utter raoft men that mould work but to get bread for
their families on a Holy day ^ yet they could publim Books Hol>daics
if Spirts for the prophanation of the Lords L>ay : And thus
the great things pfGods Lar; they WLVcJJra?ipetbLgs, b'nt
their own things (Holy-daies) w€re great matters 'f£u
if it werefuch a great matter to keep the Feftival ol
Nativity we fhould ha vv fonte hint of it from the begin-
ningof Alattherv to th-end of tbp K^veUti ns but when
God gives not the tea ft hint of \ & rrark
it, thote people chat ft-: I moil uj |g3 ihey
ftand leaft upon God? Sabbath oji frill
have many people whicf. think it all men
not to have regard zo fuch FeftiVals, V we keep
the birth of our Savior ! Now that you might nor think it
aftrange thing do butcomider of this, that when G6£
bath
Sabbaths*
no
An Expojitim of
Chap. 8.
hath fee apart any thing for a holy ufe it is no flrange
thing, but it fhould be itrangein man to venture to imi-
tate God in the things of his Worfhip, todothatin Gods
worfhip which God himfelf hath done before 5 thus God
hath fet apart a holy time, viz. the Sabbath ; it is fet a-
part for to folcmnize all the work of Redemption, both
the Nativity of ChriiV, and his Ufe3 and Deaths and Re-
direction, and Afcention, and the coming of the Holy
Ghoit, all the things about mans Redemption, (T fay)
God hath fet the Sabbath apart to that end that we might
have a Holy day to keep the remembrance of them. Now
when God hath fet one day apart, for man to dare to ven-
ture to fet another apart, this is prefumption. Sobe-
caufe Chrift hath fet outward Elements and Sacraments to
bea remembrance for his body and blood; for man to
fay, Chrilt hath fet apart, a piece of Bread and Wine,
why may not I fet fome other thing apart? This you
would all (ay werta great prefumption.^ Certainly th»
prefumption is the fame in the former.
Again it isobfervable in this expreflion, \Tbej counted it
of a Jtra?zge tbing~\ It is a dangerous thing for men to have
their hearts eftranged from Gods Law, and from the o-
ther Spiritual Truths that are in Gods Word, from the
knowledg of that Law which we have been educated in,
and that heretofore we have made profeffion of^ for thus
it was with this people, they had been educated in Gods
Law, and made profelTion of it, and wjiatfoever God
fhould reveal, they would obey; but now their hearts
were eftranged from what they were educated in and
made profelTion of. Oh! let men take heed of this for
ever.
You that have trad good education, you have been
brought up in the knowledg of Gods Law, you have had
gracious principles of Gods Law dropt into you in your
youth, you have made fair profeflion of Gods Law, ofo-
bedience to intake heed now of being eftranged from thofe
truths
Ver.i 2. the rrophefie of Hose a. hi
truths that Heretofore have been familiar to you, that you
have made profeffion of, and therefore take heed of the fe-
veral degrees of the cftrangement of the heart from the Law T, .
ofGod. I will but only name them, to (hew how the gYeesof]h*
hearts of men do grow ftrangers from Gods Law. b arts e-
Firfr, It fares with his heart, as it doth with a man flrangment
that grows to bea ftranger from his friends, A man that from God,
hath a familiar friend he doth not ellrange himfelf fud- *• Lefi
denly, but by degrees, it may be ?Ifit one another lefs Peilum
than they were wont to do, and yet there is no contention
between them, but by degrees they grow to be ftrange,
and then at length they grow to be very enemies. And
thus it is with mens hearts, when men grow Orange from
the Word, that he was acquainted withal before, flrft her
begins to call things in queftion whether things be fo or
noj and efpecially thole things which moft concern the-
mortifying of fin, and the itri&neft of holinefs.
- Secondly 2He begins upon this,(or rather I think that'sthe 2. Vlii&u
firft) he begins to abate his delight in the truths of God, he Ught abats
was wont to take abundance of delight to meditate in the J^V"
Word, Oh how fweet it was when he awakec* in the night aA% ^
feafon, he was wont to take a great deal of delight about
conferring in Gods Word, and when he came into any
company ; but now it is abated, that's the firft : Secondly,
he calls thofe things into queftion that he was^ery confi-
dent in before whether they be fo or no.
Thirdly, He begins to have fome hard thoughts of 3-T*^
Gods Word : Many men that heretofore did prize the utJ^y
Word, and thofe Truths that were the joy oftheir hearts, If^J^
yet now they begin t» have hard thoughrs of them. truths.
Yea fourthly, He begins towifh that thofe things which q.Wi/fetb
are in the Word were otherwife than they are, he cannot *}' th™&'
fee enough to perfwade him that the things are true, but mth'P<*A
his heart coming to be eflranged from the Word he doth £^[
define they were not true; as a man that comes to be eftran-
ged from another^ he could wifli he were further off from fimile,
hiau. Fiftly3 '
112
An Expfition of
Chap. 8.
Fifthly, He begins to Jiften to thofe things which are
againit the Word; there was a time that he would never
regard any things that were faid againft the ftri&eft wayof
holinefs • but now he can be ready to Jiflen to Objections :
As a man when he was intimate with his friend, he could
not endure to hear any thing that was faid againft him,
but now being eftrariged from him, he can drink in any
thing which is faid aaamfi him.
Sixthly, When the heart is eftranged from the Word it
wil put ofTthought^and through examination of truths,
it will not fearch into things as it was wont to do, but is
willing to put ofTand (hat his eyes, and will rather fearch
into any thing that may make againft the Truth than that
which will work for it. (I befeech you obferve thefe wor-
kings of your hearts )
Seventhly, There will be an engagement in fomepra*
Sice not allowed by the Word. Then a man grows fur-
ther eftranged from his Friend* when he doth not only re*
frain coming into his company, but he will engage him-
feif into fome others that are againft him.
E?ghchly* It comes to have a flight efteem of what be-
fore they thought had great weight in it; there was a time
when Tuch & fuch things were thought to have very great
weight in them, but now they are nothing, they are of a-
lile, no her judgment : Juft as when a man is eftranged from
his friend y he thought before he had a great deal of excel -
lency in him, but now he e (teems him not 5 and this is the
argument of the eftrangernent of his heart from him.
Brcome Laftly^ If men take not heed when they are by thefe de-
grees grown to be eftranged from th% Truth, they will at
length violently reject the Truths of the Word, they will
grow to be open enemie> to the Truth : Men that have bin
familiar with Gods Word, and Truth, and made profef-
fion of them, and feem'd to love them moft, by feveral c!e*
greer they have grown to be Grangers from them, and at
length to be enemies to them. Apoftates have proved to be
the
Ver. 1 2. the Frophejie 0/H o s E A. 113
the moft defperate enemies to the truths of God of any in
the world ; take heed therefore of the ftrangenefs of your
hearcs from the Truths of God left you afterwards prove
to be an enemy to God ; it's an evil thing to account th«
Law of God a ilrange thing, but much more to account ic
an enemy to us, and our hearts to be an enemy to it. Ifa.^. lfa.t. 24*
2$. Therefore as the fire devoureth the ftubble, and the flame con-
fumtth the chaff \ fo their root fhall be rottenneft, and their blojjgm
jhallgo up as duft : why ? becaufe they have caft away the Law
of the Lord of Hops , and deftifed the Word of the holy One of If
rael. Oh ! let us for ever take heed of this, and therefore
let our prayer be that of the Prophet David in Pfal. 119. i85 f.
19. Ofenthoumineeyes that I may behold wondrous things out ^%'iq^
of thy Law. And then it follows, I am a firanger in the
earthy hide not thy Commandements fromme* Lord 1 account
my felfa ftranger here in the worlds Oh! let not thy
Word be a Granger to me. I befeech you obferve this;
Thofemenand women that account themfelves ffrangers
in the world, will never account the Law of God a
ftrang thing to them , but fuch men as account themfelves
to be the inhabitants of the world, they will have Gods
Law to be a ftranger to them. Obferve it, and you fhall
find this to be a Nooe : When your hearts begin to clofe
with the things of the world you do not meditate in Gods
Word fo much as you did before, nor delight to reade it;
but now, if you can keep your heart from the things of
the world, toufe them as if you ufed them not, then this
will be your prayer, W, hide not thy Commandemmtsjrom
me 5 Oh thy Word is fweet unto me as honey and the honey
comb.
One Note more about this ; They accounted this as a Obf.j^
ftrangething5 Men they have a ftrange way now a daies
to eftrange the.Law from them and themfelves from the
Law , ?bat which their corrupt hearts will not clofe withal^ as
forarHleofholinefi, thai they will put upon Chriji as if Chrifi
bad delivered them fiom it. This is a ftrange way indeed of
S eft ran-
IH
AnExpofttim of
Ghap.8.
Vjl againft
Antiuo-
mians.
The Sprit
ofGcdfor-
Jatv this
■ggnerati&n.
Mi/. 4.14
interpreted
Objefc.
Anfwf
eflranging themfelves from Gods Law, many men will e-
eftrange themfelves from the Law of God by too much fa-
miliarity in the world, but for people to have this way
by their familiarity with Jefus Ghrift, becaufe they come
now ro know Chrift more therefore they fhould be greater
ft rangers from the Law than they were before^- this is a
ftrange way of eiiranging mens hearts from Gods Law;
The holy Ghoft forefeeing fuch a generation which would
be in the times of the Gofpel, that would boldly aflerc,
that whofoever the people of God were bound to under
the old Teftarnenr, yet in the new Teftament they have
nothing to do with the Law of Mo^$% (k is very obferva-
ble) In Malac. 4. 2.4. the very dole of the old Teftament)
even then when there is a Prophene of Chrift to annex the
old Teftament and the new together, faith the text there,
. Vnto you that fear my Name {ball the Sun ofrigbteoujnefi arife
with healing in bis wings; to you that fear my Name (hall
Chrift arife, (what then 1) then you (hall have nothing to
with the Law when Ghrift arifes. Mark then in the 4th
verf. Remember ye the Law of Mofes 5 almoft the laft words
in the old Teftament, and the Concluiion; as if the ho-
ly Ghoft fnould fay , now I have done revealing all my
mind about the old Teftament, and you muft never ex-
pect any more Prophets nor any further Revelations of my
mind till the time of the new Teftament, but inftead of the
Prophets you (hall have the Sun of righteoufncfs at-j
rife.
Well then, I hope they (hall never have any thing to do
with the Law of Mofes more :
Nay but (faith the holy Ghoft) Remember yt the Law of
Mofes my fervant &c.
E R,
VeM3 the Prophejte of H o $ M. a. 115
Ve r. 13.
Ihey facrificefefifor the faerifice cfmint offering.
TH E Jews might objeft : Why,how do we account the
Law of God a iirange thing ? do not we continue in
facrificing, do not we offer our iacrifices to God ? why do
you fay, we account the Law a ftrange thing I From the
connexion therefore this Note may be obferved.
lb at men may continue in outward profeffion and performances Ql>f» *i
of duties of Religion ^ and yet the g' eat things of Gods Law may
leaf range thing to them. They do offer iacrifices Hill, and
yet they accounted Gods Law as a itrange thing to them.
Do not think that fufficlerir, that you continue in out-
ward profeflion of Religion ; Nay, /hall 1 fay more ? I
make no quftion but a man may continue in outward du- Amanmtj
ties, and yet Apoftatize from God fo far as to commit the cmtinue
fin aeainftthe holy Ghoft, and that'f evident from the ex- Ar'a in .
ample of the Scribes and Pharifets, that Chjift charges for yThav*
commiffionoftheiinagainfttheholyGhoa, and yet they committed
did not forfake the Jews Religion, they continued in a the fin a.
great deal of outward ftri&nefs in Religion, and yet had ga*nftthe
committed that unpardonable fin ; therefore you may ho!>Ghoftt
Apoftatize far from God, though you do not forfake the
publick Ordinances of God.
Ibey facrifice flep for the facrifice of mine offering.
God calls all their facrifices flefh : that is, in contempt 5 ^
as it he mould fay, you facrifice, indeed I have a little
ilethfrom you, But do you think that is the thing that I
intend in my offering? I expeft Faith and Obedience, I
expea the Work of Faith relying upon him that is Typifi-
ed by all the faciifices that you offer- but you wanting
that inward fpiritual worfliip in your foub, I account all
your facrifices but flefh,
S 2 M§jt
1 1 6 An Exfofition of Chap. 8.
Obf 2, Jlf0Jl people offer nothing up unto God in all their facrificef, but
fejb$ their offerings are flefh ; That's thus : even*n your
prayers, in your hearing, in your receiving you offer fa-
criike, but all is but flefh, God hath the outward man,
and it may be you haveflefhly ends in what you do, and
flefhly carnal hearts, you offer the flefh 5 many a man that
Prayer. nath excellent gifts in Prayer, and feems to offer up an ex-
cellent facri flee to God, but it's nothiog but flefh, there's
little of the Spirit of God, (of the fanfrifying Spirit no-
Preaching, thing it may be) a man that perhaps may. preach excel-
lently, yet in flefhly wifdom, nothing but fie fhly excellen-
cy; Oh my Brethren! what are our -facrificesj if they be
nothing but flefhly excellencies? you know what the
Scripture faith, 41! flefh i* grafts and as the flower of the field,
I/4.40.3. hut the Word of God abides for ever 5 all a mans parts, all
interpreted thingS are but flefh that are not fpiritual & the fan&ifying
Work of the Spirit of God by the Word, but the Word of
God abides; that is, the impreflion of the Word of God
upon the foul by the fanftifying Work of Gods Spirit a-
bides for ever, but all flefh is grafs. You have £ot a great
deal of flefhly excellency in parts, fo as others admire your
Gifts and gifts; I but this flefh is as grafs, it will come to nothing,
farts., and all your efteem will come to nothing. Oh let us
take heed Cmy Brethren) that our facrificcs be not flefh,
for though they may glitter a while in the world, within
a few years all will be as grafs and will come toUotning.
ifw > But further : 7hey facrifice fitfb for the Jacrifice of mine
offering.
Why God commanded them to faorifice flefh, [For theft-
trifice of mine offering] here feems to bean accufation, not
that they facrificed, but that they facrificed nothing but
the outward partjkp; do not think that that's the main
meaning, but this rather: In the burnt offering all the
whol facrifice was tendered up to God; but now there
was
Ver. 1 3. the Trophefte qfHoSEA. 117
was another offering that was the peace offering, and
there that which was offered, fome part of it did belong
to the offerer, fo as they lhould eat part of the offering,
when they came to offer that they came with their friends,
becaufe they were to have fome of it; now faith God, Ibey 2 7*^^
facrifice flejb fir tbefacrifice of mine offering: that is: They thorsExp+
change mine Ordinance, when as that I look'd for burnt
©fferings from from them f the whol offering^ they will
rather offer peace offerings wherein they (hall have part of
the flefh for themfelves, and that they can take content in.
Thus I find Interpreters carry it, and I verily think it to be
the meaning of the holy Ghoft.
So that from hence the Note is : 7b at if there be any tbing Obf, 3.
in Gods IVorjbip, wberein any felfrejpe&s may come in9 there we
are content to be forward; butyctintbat we rather aim atferving
our f elves thenferving the Lord;, andtbi* ufuafty dotbeat out all
true devotion. When there is a duty to be done, and part of
that duty God requires and we (hew refpccl: to God in it,
and there's another part wherein we enjoy our (el ves ; now
fuch kind of duties as thefe are, men can be content well
enough withal : but the truth is, that part which con-
cerns themfelves doth cat out all the true devotion unto
God, although the Worftiip of God be pretended, yet felf-
refpects they are that the heart is moil upon '■; as for in-
ftance: In keeping of Feftivals, they lik d them well e« pg£^
nough, and wedo notreade fo much charge for the kee-
ping of them becaufe there was fomething agreeable to the and
itefh : but now for the day of their Falls fa Mi God, wbofo- p^{f
ever affli&s not bis foul ,tb at foul (J? all be cut off: they had not fo
much mind to that, in the tenth day of the feventh month,
therefore God threatens, that whofoevcr did not sftiitt his
foul that day, itfhouldbe cut off j and fo you (hall find
it. That's the reafon indeed why men are fo much fet up-
on their Feaftivals, they pretend Gods Worffcip, and ho-
nor to their blefled Savior and the like, but the truth is5
h'&ths Belly that is the thing3 and their <S/w/, and the li-
cence - «
1 1 8 An Expojition of Chap.8.
■Wy cwce to the fiefi that they aim at ; I warrant you let the
Chrftmtfs time (as now it falls out) be the time of a Faft, it will not
mflXep kz Co much regarded, and for any man to keep a Feafti-
* v^* val when God by his providence calls to fail, certainly
that man regards his own folly rather than God. And chat
by which all thefeFeaftivals are upheld it is, becaufethac
together with a feeming kind of Religion the belly gets fo
much • but now, fuch duties where God is ferved, and Na-
ture denied, they are great teftimonies that the Spirit of
God is in our hearts in the performance of them; when
wee iii offer up our burnt offerings wholly to God, and
our felves denied^ they are teftimonies that the Spirit of
An apt God is in us., as Tie give you an infra nee in the Story of
ffimile. the firil of Kings the 13. you reade'of the Lyon that did
if\tng 1 3 flay the Prophet that went contrary to Gods Commande-
ment, now it was a fpecialend of God thatfent the Lyon
to ilay him, and that God would give a teitimony that the
Lyon did not come of a chance to fall upon trie Prophet
and kill him, Therfore the text obferves that the Lyon
flood by the carcafs and did not meddle with it after it
was once flain; it was the nature of the Lyon to have fed
upon the carcafs, but here was an argument that it was
meerly from God what the Lyon did. So, when any man
(hall perform a duty meerly for God, and in that duty
(hail deny himfelf, (hall be content to part with honors or
JntkepYe- preferment, that'sa fignGod isfn it : and foin this pub-
TV c^r Jickfervice, Oh! who would not venture himfelf for the
au^e publick Caufe > I but there is a publick Pay too as well
The Pay, as the publick Caufe > but now if a man can venture to the
uttermoft though he hath not that which he expe&s, yet
he is content to venture himfelf as much as he did before,
God is in this man certainly, when he can do a work, and
deny himfelf in that work : And truly we Should be wil-
lingfotcdo; Why? becaufe God doth not require of us
felf-denial that (hall do us any hurt, God would never
have us deny our [elves in things that immediately con-
cern
Ver.i 3 the Trophefie 0/HoSEA. 119
cern our communion with himfelf, and our eternal good, God ex"
Godexpe&s felf-denialbut itis only in thofe things that tJ^sSelf-
concern this prefentlife ; now when God is fo propitious ter^p0Yai
to us in requiring duty5that he will let us fometimes enjoy not in Jpi»
our felves, and when he requires felf- denial it is in things ritual
that are more inferior, we mould not much ftand upon in thin&s*
denying our felves in them. It follows.
But the Lord acceptetb them ?iot.
As if he faid: I would not have them, I was not plea-
fed with them: Whatfoever ourfervices he. If felf be re- ObC^,:
garded, all isrejtUed^ not only if fin be regarded. If 1 regard
iniquity in my heart the Lord will not hear my prayer,
but if J*// be regarded, our fervicesmay pleafe our felves
but not pleafe God 5 and for this you have a famous Scrip-
ture in Amojy 5. 22. I mil not regard the peace offerings of jour Amos ^
fatbeafls; and this text in Amos hatha fpecial reference 22.
to this very thing, and Amos was contemporary with Ho-
fea, and (o met with the very fame thing that here Hofea Amos &
did, this text in Amos may help us to underihnd this in Hofea 3
Hofea, I vciU not accept the offering of your fat heajls ; but ob- anumpo-
ferveit, they are their peace offerings % he doth not fay, I ra™s>c™'
will not accept the burnt offerings of your fat beafts : but Urine
of yourf eace offer'mgs^ becaufe in their peace offerings they
eatpartofitthernfeives, and faith God, let your offeiings
be never fuch fat bea fts, yet I will not accept of them : fo
let your duties be never fo zealous and abundant, yet if
they be only in refpeft of your felves, God accepts them
not. It follows.
Now mill remember their iniquities.
"Why they did offer their facriflces to the end that their
fins mig-ht be done away5and had theyexcercifed faith t*p-
on-Chrift the true facritice, their fin (hould have been done
away.
120 An Expofition of Chap.tS-
away3 yet but tbey offering in regard of themfelves, he
faith : I wiH r em emb<r your fins for all thti.
Obf, f From thence the Note is, 1 hat many men may perform
great fervices, may exercife themf elves much in holy duties ^ and
yet hive their fins as much upon the file before God as before they
began all their ferv ices: And this is a fad thing for a man to
kneel down and pray with woful guiltinefs upon his fpi-
rit, and rife up with the fame guikinefj that he kneel'd
down withal, and perhaps he hath gone on and prayed,
and received the Sacrament for thefe many yeers together,
and every fin that was upon him when he firft began is up-
on him now 5 whereaathofe that in holy duties exercife
their fakh upon Chrift their Mediator, and with the aft
of faith tender up him to the father, whatfoever fins were
"Vardon'in upon them before, are now done away
■MjDuties The fecond thing is obfervable, viz.. That Cod mil re*
tnember them^ and he wiU remember them now,
n\ f A Hence note : That, however God may forbear to come upon
wicked men for their fins for a time, yet God hath his time to re-
member them all ; to remember, that is-, by his Judgments
to make it appear to them that he doth remember thern,
when they think that God hath forgotten them. 1 Sam.
15.20. Thus faith the Lord of hoflS) I remember that which A-
1 Sam. 1 $ maleck did tolfrael, how he laid wait for him in the way when
2,0b he came up from Egypt : I remember what he did 5 why this
was four hundred yeers ago that he fpoke of. We may
Sins of commit a fin when we are young and feel nothing of it till
youth puni- we come to be old and then God may remember itag&inft
Jbedinage us 5 as many a man or woman takes a furfet when they are
young and they feel nothing when their bones are full of
^ * marrow and their veins with blood, they feel it not for the
prefent, but when they come to be old. Oh ! then k
aches in their fleCh and bones, and then they remember
their licentioufnefs and carelefnefs in their youth ." and
fo many young people they commit fin and confeience ne-
#jsr troubles them far ir^and they they think all is forgot-
Ver.i3« the Trophejte of Hose A. 121
ten, Oh! but many yeers after the fin is committed God
remembers it and makes them remember it too 5 Jofepb's
brethren had committed that Cm againii their brother, and
it was 22. years before we reads of any remembring of that
fin. Many things might be faid to this point which I can- Tj{e t0
not now infill upon, only this thing take with you ; Let youngoms
all you that are young ones, yea and others too take heed andotheu?
what you do in finning againrt God, for that which you
do now may be remembredagainft you many yeers after,
perhaps twenty, thirty, fourty yeers hence, God may
come upon you for wtm you do at this prefent ; me thinks
this mould be unto young men a mighty ftrong motive to y0Utro fmi
take heed of wicked lives, Tombs fins may prove to be ages ages term
terrors.
Oh! is it not a great deal better that God mould re-
member the kind n els oFthy youth, than the fins of thy
youth } Jer.2,2. Oh you that are young, begin to be god- Ier* Z* 2k
ly betimes, that God may remember the kindnefsof your
youth. And oh the blefled condition the Saints are in,in
comparison of the wicked : You have Co many expreffioHs,
that God will remember their fins no rnore^ that he will bury them
in the bottom of the Sea ^ there are at leaif a dozen cxpreffions
in Scripture, and I had fome thoughts to fpeak of them
all, but I fee it will be too long to fpeak of them now, Of
Gods cafiing away their fins ("the fin of his Peopie-J
But further :
Now wi'd 1 r member thtm7\ That is , in the time of their
Holy Duties. Now this is a fad thing, that God mould not
only remember a mans fm^ but even then when he is about
to offer fact i Sees to God, as in Heb. 10 3. it is-iaid, thatthe Heb.ict
fdcrifiees of the Law did bring fins into remembrance: that is, WufitmL
It was a note of their guiltinefs every time tljey came to of-
fer facrifice, and their facrifices did not do away their fins
full 7, Now I will remember them. Then when they offered
facrifices in in a carelefs and ungodly way, furely thefe fa-
crifices would bring their fins into remembrance indeed.
Hence obferye : T God
122
An Expofrtion of Chap. 8.
God remembers thtfim of nicked mm in the performance of
Holy Duties in a fecial manner : and that upon thefe two
grounds. ^ ; r TU
Firft3 Becaufe ive come into Gods prejence. I here we come
before his eyes in a more efpccial manner; we are in Gods
eyesalwaies, but in Holy Duties the Scripture fpcaksof
fe&ite it av a more efpecial drawing nigh to God. If a Malefa-
etoi that hath committed a faft a long time fince, and he
thiiksit is forgotten, if he mould prefume to come into
the Kings or judges eye, this brings into remembrance
whatfuchamanis. So wicked men,when they come in-
to Gods eyes, are bold to draw nigh to God in an impu-
dent way although their confeiences tels them that they
have not fought to do away their fins by faith and repen-
tance, this puts God into remembrance (to fpeak of God
after the manner of Men.)
Secondly, Becauje their Holy duties are aggravations of their
Cm\ therfore God wit remember them then rather than at any other
ume^% thus: for the Jews (in the text) here to come to fa-
crifice for their fins: certainly the language of which was
this: Lord,IacknowiedgIdodefervedeath my felt for
the fins which I have committed.and I can only have peace
with thee through the facrificeofthy Son that I beieeveis
to come; now for them to come and fay foand yet conti-
nue in their fin ftill, this ads impudence unto their fin 5 it
was a fin of infirmity before/it is a fin of preemption now.
So, when men (hall prefume to come before God in pray-
er they have lived wickedly heretofore, and now they
come before God to teftifie their refpeft that they profefs
they ow to God, and yet their confeiences tells them that
they do wickedly depart from God in their lives; when
they come in prayer certainly they come to confefs and
name their fins before God, and to tell God what -tinners
they are, and yet ftill their hearts do clofe with their fans,
jea what an aggravation is this ? yea they came to ludg
Ver.i 3. the rrophefie of Hose a. 123
themfelves for their fins and yet (till to continue in them3
Oh my brethren i£you did but think of the aggravation
that fuch prayer caufes of our fins it would make our
hearts quake and tremble. But I fpeakonly tothofethat
are Hypocrites and live in their fins (HI , their Holy duties
do but aggravate their fins, and therefore no mervail
though then God remember their fins in a more fpecial
manner. We have caufe to wonder that God doth noc
come upon fome of us in his wrath while we are in the
midftof our Holy duties, as Pilat came upon the Galileans
and mingled their blood with their Sacrifices, and iro while
we compare the lives of men with their prayers CI fay) it
is a mervail that God doth not mingle their blood with
theirfacrifice; Oh take heed any or' you that are confci*
ous to your felves, or your hearts doling with any known
fin, take heed the next time you go into Gods prefence in
prayer and confefs your fins, and judg your ("elves, take
heed that God doth not then remember your fins ; Now will
1 remember tbem> even in the time of their holy duties ; you
think that's the time of our greateft pleafing of God, but
it may prove to be the time of Gods remembring your ini^
quities againft you.
And vifit their fins.
God vifits either in Mercies or Judgments, and in the
godly vifiting, it is to be underwood concerning thofe
things that feem'd before to be neglected, as in the 21. of Qen *--
Genefif) God vif ted Sarah when God feem'd to have neg-
lected her : and fo in Exod. 4. he vifited the children of If- Exod-. 4<
rael, that is, when he feem'd wholly to have negle&ed
them : and fo, I will vifit their fins, though they may
think I have negle&ed them yet? I will vifit their fins.
Whence obferve,
God vifits mens fins when they thinl^they an mofl mghlhd Obf. %,
by God -j God hath his time to make diligent enquiry for
T 2 all
1 24 An Exfojithn of Chap. 8.
all their fins, in Ex&d. 52. 34. In the day whenl vifit ^.1 niilf
Exod.$z. vifit their fins upon them, then all their fins fhall come op
^* together, and that's the reafon that Gcftl is content to bear
with wicked men and wink at their fins for the prefent,
why? becaufe God hath a day for to vifit them, this fin
which they commit now, they (hall not hear of it till a
great while hence, but I have a day to vifit, and then this
and the other fins (hall come. Daies of vifitatun hereto-
fore were wont to be cal'd daies o£ vexation, but the day of
Gods vifit at ion will be a day ofvtxztion indeed to ungodly
"Mkaln 4. men« -*Sft*k 7- 4 • th* beft tf &em is a bryar, the moft up
right is fi^arper than a thorn, the day of the Watchmen and thy
Jj*. 10.3. Vifit ation Cometh^ now Ji) all be their perphxity. In 7/z. 10. 3.
^ind what will you do in the day of Vifit ation, and the ViJ] elation
which foati come from far ? To whom wiU you flee for help ? and
where willy ou leave your glory ? So I may fay to many guil-
confciences. Oh thou poor wretched finful creature,what
wilt thou do in the day of Vifitation 1 thou canft tell now,
thou canft go home and be merry and do what thou lift,
but what wilt thou do in the day of vifitation I
It follows : Theyfiall return (or as fome tranflatej they
will return to Egypt.
1. It notes And To it notes their fin for which God will vifit them,
vheiYfin. and the courfe that they wotrld take when God was about
to vifit them, They will rejurn to Egypt. Whither will ye flee
in the day of vifitation^ We will fly into Egypt fay they,
if the Adrians power grow too great,we will go into Egypt
for- help, and this may feem to have reference to that ftory
2. King, in the 2. of Kings, 17.4- The King of AfTyria found con-
I7-4, fpiracy in Hojhea-, for he had fent meflengers to So King of
Egypt.
The Note from hence is this; Carnal hearts when God is
<u\ fitingt hem for their finf they have plots in their heads to fin ft
this way and that way for themfelves. Vain deluded foul !
thy thoughts mould be, how fhould Imake up my peace
with God ? how fhould I feek the face of God ? thou art
dunking
QbL 9.
Ver. 13. the Praphefe ofH o s E A. 125
1
thinking of this and the other (hift, whereas thou fhouldefl:
only be chinking of making up thy peace with God. And
thus it is with Kingdoms., when God is viiiting Kingdoms
you (hall have many that fit at the Stern, that all their
thoughts are about carnal helps, whereas their great
thoughts (hould be,how they might fall down beforeGod,
& feek to make peace w th God & the Kingdom: thus it was
here, I willviiit them, and they think to return to Egypt.
And if you take it as a Judgment, it is threatned that they *• Their
{hould return to Egy pt, in Vent. 28, at the latter end, there ]u<tg™ent-
it is put in the clofe of all the former Judgments, That they Dm' 2
jloit Id return to tffft.
The r>Tote is, That it U one of tbt weft dreadful Judgments Obf, 10.
upon a Nation, after God hath delivered them from a bondage, to
deliver them to the fame bondage again : And as it was grie-
vous to be delivered into the bondage of Egypt, fo more
to deliver us into a fpiritual Egypt : If we mould again Applicat.
come under the power of thofe that have perfecuted us and to Engl.
thofe that have opprefTed us, that they (hould have their
full power over us again, oh our bondage would be feyen
fold more than it is : And yet what caufe have we to have
our hearts tremble and (hake when we think of our abufe
of the beginning of Deliverance that we had 1 but of all
judgments let us pray to be delivered from that judgment,
that we may never go back again to our prifons.
Butjufi with God it is that thofe who inherit their progenitors Obf. 1 f.
Jinsjbeyfiould inherit their progenitors judgments. You con-
tinue in their fins, you (hall have their judgements al-
fo.
But were they ever carried into Egypt, was this threat ever Quefh
fulfilled ? *
No, They were not carried captive into Egypt.but they ^nfvv
fled into Fgyp: for Refuge, and there they lived'and died Ic
miferably.
Hence obferve, All places are places of mifery when Godfr Ob
fg^es a people, As all places are comfortable when God is with a
pecpU*
126 An Expojttion of Chap.8#
people. Many men take their courfe to feek to refuge them-
lelves,toheIp themfelves, and perhaps they have what
the anftvc- thev WouId hare in part, but when they have had what
^tifrcTis l^ey would-have3 even the having of what they defire
the cxecu- Vtowe$ to be the executiS of the wrath of God upon them:
tip* of you have a mind to go to Egypt, you dull return to Egypt
Godswmh faith God. It follows in the laii verfe.
of times.
Ver. 14.
For Ifrael hath forgotten hit Maker.
T
HEY have forgotten their Maker, but Tie remem-
ber them faith God.
Obi, 1. When men thlnhjeafl ofGod3 then h Gods time to come upon
them for their fins $ when they are in the greateji fecurity of all :
whereas it you would remember your fins God might for-
get them;, or if you would remember God your fins fhould
not be remembred, but you forgetting God, your fins
are remembred. It is an abominable thing for us to for-
get God by whom we had our memory, by whom we are
remembred, we mould never have been thought of if God
had not given us what we have, and therefore for us not
to think of God it is a vile fin. Now God is forgotten when
he is not honored, minded as our confidence, help, refuge,
our only good , when he is not obeyed ; if we do but re-
member fin, we cannot but honor him. How many forget
what manifestations once they had of God ? they are paf-
fed by from them, and other things take up their thoughts;
Oh ! what an appearing was there of God to many of
your fouls heretofore, and what conference between God
and your fouls? what ludre of Gods Spirit upon you?
and you thought you mould never forget thofe things ;
but now other things are in your hearts. Oh! fuch men
JfW °f and women havecaufeto fear that they are under much
watb wrath that they mould forget their Maker. God challen-
&clef' 12, ges remembrance under this title: Remember thy Creator in
1, ' ' the
■ 1 II— I ■ I — — ~~ ~~ ■■!■■' I — —
Ver. 14, the Prophejie of H o s E A. 1 27
*fo dates of thy youth. There's no creature but the rational
creature that can reflect upon the caufe of their being, the
firft caufe;, and therefore God would not lofe the honor
from this creature; Indeed the Ox knows his owner, and
the Afs his Matters crib, the beafts can take notice of thofe
that bring them good things; but to refleft upon the caufe
of their firft being, (I fay) that's proper to the rational
creature, and therefore it is an honor that God expe&s
fro?n you, and will not lofe it.
The word here Creator , their Maker, it is not now meant
for God- giving them their being, but Gods advancing
andbleffingof them fo as to bring them to that happy
condition that now they were in, Ihey have forgotten their
Maker, Oh they have forgotten that God that hath ad- /jL#
vancedthem. So I find the words ufed in 1 Sam. 12. 6. 12.6*
The Lord that advanced Mofes a?id Aaron ; but the words in
the Original are, the Lord that made Mofes and Aaron:
that is, when God call'd them to the publick work, God
made them. Indeed for a man to be cali'd to publick' fer-
vice is a great honor that God puts upon a man, God
makes a man then ; as many times we ufe that Phrafe our j-0 ye im_
felves, if a man be raifed to any preferment we fay, fuch a ployed m
man is made for ever. Oh that man which God ciBip&ty'firk
his favor upon, and delights to ufein publick fervlce, that vtce"tbe
man is a made-man; But they have forgotten the Lord that madema^r'& °f
therm
That's the Note from hence. It's Gods favor thai- m ripi a* Ob£ 2
man. You have an excellent Scripture for this in ^43. -
7. I have created him (fdhh God) for my glory y I have formed **'^'7*'
bim$ealbavemade him. Here's thefe three words toge-
ther. God doth not fatisfie himfelf in this, I have given
him his being, or all that he hath, but he makes ufe of
of thefe three feveral words toiignifle how all cur good
comes from God; I do not know fuch an expreffion we
have in Scripture, I have brought him out of nothing,
then fecondly I have formed him^I have put beauty and
j s3 An Expedition of Chap. 8.
glory upon bini, yea and thirdly I have made him, I have
rai fed him to the htight of all; God hath created us all,
» but hath he formed us? We are to look at Godv forming as
well as at his creation, how God forms and faftrions us un-
to his own will.
7 hey have forgotten God their Maker,
That fhould have been the other Note, 7bat the greater
2* height of excellency God raifes any man to> the more vile and me-
lted is the fn of forgetting God when they are advanced. Many
men wiii remember God when they arelov/j but when
God hath advanced them5then they forget hira,and that's
worfe. But it follows.
And have built Temples,
How is God forgotten, and they build Temples to the
honor of God ? You accufe us of forgetting God our Ma-
ker; What People in the world doth rememember God Co
as we do, when we are at fuch charges as we are at.
The word that is tranflatedTew/?/^ itfignifies Palaces.
ibeChuYcb The Church is indeed Gods Palace : but note from hence,
Gods qi xt when God U werfiripedin any way hut his own, then God is
forgotten, Papifts they fet up Images, and they fay it is to
put them in mind of God ; but the truth is,they forgctGod
in it.
Again, When mens hearts depart moft defyeratly and far-
thefi off from God, they are many times'very forward in fuperfrhi-
oui worjhip. As we know it in the primitive times, the
hearts of men did clofe moft with the power of godlineft,
and were tnorefincere in their worlhip ; bur afterwards
when they came to have peace, in, and zherConftantines
time when they had Temples, then they forgot God mod
and grew fuperimipus. When the GhiiMans worfhiped
God
Ver. 1 4. the Prophefe o/Hosea. 129
God in Dens and Caves of the earthy they remembred God
more than when they had glorious Temples built for
them. Men that have departed from God and have guil-
ty confcicnces, ehey mult have fomcthing to fatisfie their
confeiences. Of late our Kingdom, how defperatly was jnjiance&
it departing from God, and fetting its felf againft all the inthehte
power ofgodlinefs r But never more for building of Tern- times in
pies, that is, more for an outward pompous and glorious England*
vVorfhip ; but they forfook the Temples of God and per-
fected them, and the Saints of God that were the Temples
of the holy Ghou\,they were negle&ed.
But what was tbeir reafon here Cyou will fay) Why U it afn Qntft.
to buildTemples ?
I anfwer : firft\, It was in them a fin ofHypocrifie. Anfw«
Secondly, A fin of Super flitim*
A fin of Hypocrifiein this, In that they would per fe- -f"/j*9
cute thofe that would go to worfhipat the true Temple, jmpiSSt^
and yet that they would beftow fo much coft in building J Ie*
Temples of their own. And many of the Antients have 2,
many large inve&ives againft al fuch as ftial bellow a great
deal of outwatd buildings, and yet let the poor Saints
want.
2. It was Superftition in them, they would not go to
Jerufalem^io the Temple that God had appointed, yet they
would fet up Temples of their own. There are many that
hate the true Temple, and the true Church, thati^, the
Communion of Saints^ yet magnifie the outward buil-
dings,as if there were no other Church but only that. So
the Jews, when God would have them build his own Tem-
ple there they were flack enough : in Hag, 2.2. & 4.9. veri . *^p2; 2«
WhatadealofftirhadGodby his Prophet to get them to ™ ^'
build his Temple, bi*c their own Temples they would
build.
Bnt wherein was thefupsrfihion for them to build 7tnipks ? H%&i
Thus : It is fuperlUtion tor any men to put holinefs in ffi"™^.
any buildings of their own. There were Three things TuiidTsm*
II that /fa.
i?o AnExpofttionof Chap.8.
that made the Temple atjerufakm an holy Temple; and
none of them can be attributed to any other place in the
world.
terZtl Fkfti Jt 7aS/? TnH God/o as k was * £" t0 ™**
lemefir4> SecondIy> & did fanctifie the very duties that were
and Pecu. performed.
Hartoit. Thirdly, It was a type of Jefus Chrift. There were
Thefc three things that were proper to theTemple at Jew-
No mgu- fJtm' And therefore you rouft learn for ever from hence,
ment ther- tnat there can be no argument drawn from the Temple as
forefront Jerufakm for the holinefs of Temples now.
thence for i. It is a fuperftkion in any man to fet apart a place
%tmbes %£lt (hottldbeaik tomake «fc of it for any common
2. Which is worfe, and that is, For any man to fet a-
partaplace fo as to think that the very place mould fan-
aifie the duty, becaufethe Temple of Jerufakm did fo :
Now for a man to think that his prayers are fandified,
Prayingin becaufe they are within fuch abuilding as this is, isfuper-
wmon ftkinn : LCnCe a c°mPany oi P°°r ignorarft people they
accepted, m"ft 8° bchlnd * piller and pray, as if they were accep-
ted the more becaufe of the place. It's true, when we
tmlefswith come and Joyn with the Church, then our prayers are ac-
tbe holy cepted, becaufe it is in a way of Ordinance. So Cbryfo-
fMffc&m ftom cries out of this fuperftkion, faith he, Jeremiah when
he ftuck in the mud could pray, and Job when he was up-
on the dunghil, and Jonah when he was in the belly of the
Chryfoft WhaIe> and therefore why fhould we tie Gods hearing of
Hom.79* of prayer to fuch and fuch places? Befides dedication,they
ad Popu- had inchantments : Ab auguribus in augur abanturfuis auga-
lum, riis [anBiomm reddebantur> hoc nififieret, Templa efie non pote-
rant (it fie Varrone) fed tdesfacr* dicebantur. Men have been
SomtHea- ve*y Fofufe in this, both Heathens and Chriftian*, and
them a- yet * find ln f°me Tories that fome of the Heathens were a -
lainjt it. gainftj they thought God too great to be worfhiped inr
Ver.T 4 the Prophefe of Ho sea. 131
anyplace, the principle it fclf (that God was great) was
true, but that theretore he might not be wcuihiped in a-
ny place that had a cover over the head they thought ic e s
too much 5 fo it was reported of Zmo the Phyloiopher, "j,*^"'
he thought that Temples mult not be built. And the Per- „£™
fans that worlhiped the Sun, they thought that the whol Jogm.Zen
world was theTemple of the Sun^nd would have no other *&« Pw-
Temple. And Xerxes, the wife men perfwaded him to i£ns'
burn all the Temples of Greece, becauie they would (hut ^"XeS
up God within walls, fo fome of the Heathens had fuch '
thoughts of God, though ordinarily the Heathens were%
very abundant in building of Temples to their falle gods :
And Jofepbui reports of Herod that he would feem to ho-
nor God by building a glorious Temple j in the fifteenth
Book of his Antiquity and the fourteenth Chapter, the J°rePhu*
Temple that was in Ghrifts time it was of H&rods buil- ♦15'CI+
ding, faith Herod, this Temple wanteth lixty cubits in
height of that which Solomon iirft built. And you know
the Scripture tels, that thofe which faw his Temple did *
weep when they faw the fecond Temple which was built, Pauts-
and faith He/Wbecaufe it was not fo glorious as the Tern- «w4-
of Solomon was, therefore he would build it and make it as
glorious as that was, and fo he laid out a great fum of
money upon it in building it with white Marble ftones,
twenty five cubits long, and eight cubits high, and about
fome twelve cubits broad, Thus fuperilitious he was. And
fo many have been in this way, many if they be fet upon a
way of their own they care not what charge they lay out,
but as for thofe things that concern God they are flack c-
nough.
•Andjudab hath multiplied ftneed Cities.
Judab feeing Gods Judgments upon Ifrael9 doth not
make that ufe of the Judgments of God upon their bre-
thren fo as to confider their own fins, and fall down be-
U 2 fore
1 32 An Expoftim of Chap. 8.
fore the Lord and be humbled In his fight, but when they
faw that Gods hand was again!: the ten Tribes, all their
care was to fortifie themfelves; let us build itrong Cities
that we may be delivered from the miferies that are come
upon our brethren 5 This is that which carnal hearts do,
when God expects that they (hould be put upon humiliati-
on and repentance, and look to it and confider whether
they have not the fame iins among them that were among
their brethren, they regarded nothing but carnal means;
It's lawful to build ftrong Git!e?Dto fence our felves againit
Stroh? Enemies, yea but we had need lay the foundation of them
places to in humiliation and reformation^ and when they are built
be dedica- they may not be refted in, for faiih God, 1 will fend a fire
tedbjpra- and devour them ; we mult not blefs our felves in any ftrong
yntandre- pjacesas jf that could deliver us from the wrath bf God.
I have read of a City that fearing their enemies, they lent"
toa neighbor Prince to come and help them, and charged
AnotMe their EmbaiTadors to tell him their ftrength they had. I
slt>rj. but faith the Prince, have you got a cover to defend you
from Heaven, and if not, I will not meddle with you, for
you mud havefomething to award Gods wrath from you,
becaufe you are fo wicked a People, and except you have
fomething to deliver you from that I will not afTift you.
So though we have ftrong wails,yet we muft look for a co-
ver from Heaven^which is our peace with God through Je-
fusChrift.
Obf'l* Again, Ihey have multiplied fenced Cities.] For outward
fafety men think they have never enough, to fecure them-
felves from poverty and from their enemies, but to fecure
themfelves from Gods wrath they think they have enough.
In fpiritual things we are content with a little, but when
it comes to our outward fecurity we think we can never be
toofafe; and indeed this will bean argument what it is
that your hearts are moft upon, that that you endeavor to
fecure your felves moft in, that'syour chiefeft good, that
chat you would make moft fure of3 and if any thing in the
world i
Ver. 1 4. the Prophejie o/Hosea. 133
world could make you more fureyou endeavor to doit :
a gracious heart will never fay. May I not go to Heaven
though I do no more? but can there any thing more be
done? doth God require any thing more of his creature?
God that knows all things knows my heart is ready to do
all chingt that he hath reveal'd to me, and if there were a-
ny thihg more to do, Oh chat I knew it that I might ful-
fill even all right eoufntp. .
But I'le find a fire.
Sikh the texr, Ibej multiplied Cities, butlrvVlwdafre. Obf.2.
When we biefs our felves moil in our own thoughts *fce
Ihouldconfider, but what are Gods thoughts? we think
we will do thus and thus, and Me fave my felf this way or
the other way; poor wretch! thou faieft thou wilt do thus
and thus, yea but think, what if Gods thoughts be other-
wife at the fame time ? thou art plotting to fave thy (tlf3
but God is plotting to deftroy thee: What if there prove
to be a disjunction between Gods thoughts and my
thoughts ? Wicked men have plots arid devices for theni-
felves, but God comes with his divjuncVicns, I'ledothus
and thus. And this we are to hope that God will deal England's
gracioufly with us in regard our enemies they are full of L!!en'"s
plots, but God hath been pleafed to come in with his dif* {^fld^/
junctions, Gods thoughts hath not been as their thoughts t^u ei
blefTed be his Name.
But Vie fend a fire , it may be that they think that their Expol. i.
Fores are foftrong that they cannot be beaten down, but
Tie fend a fire to burn them down.
Eutlrather think this fire is meant metaphorically, I'le ExP°f 2*
fend their enemies which (hall be as a fire 5 and Co enemies
are cali'd a lire many times in Scripture.
And Pie fend afire. By whatfoever means fire comes., Obf.]*-
Gods hand is to be look'd upon in all fires ; If there hath
bsen a fire in your ftrectsor houfes3 you will enquire by
134 AnExpofition of Chap.8.
what means ic came : look up to God whatfoevet the
means was, it is God chat fends the fire.
And it JbaE devour their Palaces*
Obf. 4 Brave things they are fubjecl: to Gods devouring fire.
Oh let us as when the Difciples look'd upon the fair bail-
dings of the Temple and wept, faith Chrift, Jbere Jball
not be a flow left upon aftone ; fo when we look upon our
brave Palaces, Oh let us confider how quickly the fire of
Gods wrach may come and not leave a ttone upon a ftone.
Let us look up to that place where Chrift is gone to pre-
pare mantions for us, and to that building that is eternal
in the Heavens, made without hands. And thus through
Gods mercy and affiitance we have gone through this
Eighth Chapter,
CHAP.
^^^^P^^I^P^^'^II^I
Ver, i the Prophefie 0/ H o s £ A. 135
CHAP. IX.
Gualr.
Vers. i.
Rejojcettoty 0 Ifrael for joy as other people -3 for
thou haft gone a whoring from thy God0 then haji
loved a reward upon every corn four.
c^c^o^c^cfoE R E begins another Sermon of the Pro-
tMm§0^i Phet8- Gualnr £hinks this t0 be thc fixt
^^'^^2o^ Sermon thatthe Prophet Hosea prea-
^$3£i ^ ^^1^ cnec* to tne^e ten Tribes, wherein he yet
^&S?5^:S)*2o^ 8oe8 on in tne wav a8 ne did before,con-
c^c^SMcSSc^j vincingoffin, and threatning of wrath
**»«*> *■«*»«*» againft J/™/'; and this Sermon was the time
preached in a profperous time, when Ifrael (the tenTribes) of thh?v>-
feemed to be in their greateft rufTof pride & jolity.lt refers fbefie.
according to Interpreters to one of thefe two times : Either
to fome fpecial time when when they prevailed againft
their Enemies, or to the time when they made their League
With the Adrians.
The time when they prevailed againft their Enemies,
and fo it*s thought to refer either to the time that we reade
of in 2 King, 13, 15. thetimeof jW<?4p when he beat Ben-
hadad
1 36 An Expojition of Chap. 9.
hadad three^ime?, an ^recovered the Cities of Ifrael !
Or that time in 1 King. 14.13. And Jehoafn King of If-
raely fao^Arnaziah King of Judah, and came to Jerufalem,
and brake down the wall of Jerufalem 5 and tool^all the Gold
and Silver, and all the vejfds that were found in the boufe of the
Lord) and in the trejfuns of the Kings bottfe , and bo fr ages, and
returned io Samaria. This certainly was a time of great
jolity and mirth among the ten Tribes, or in the time of
Jeroboam 2 King. 14* 28. and fo in the time of Pek^b
2 of Chronicles, the 28. that was a fcirne of great jolity
and mirth to the ten Tribes becaufe of their prevailing.,
the text faith, Ihey flew in Judah an hundred and twenty
thoufand in one day, all valiant men : and the children 0/ Ifrael
carried away captive of their brethren two hundred thoufand, wq-
tnen^foniywd daughter s^andtoo\dfo away much $ oil from them,
and brought the jpo'd to Samaria. Now in this time their
hearts did fwell much, for in verf. 10. the Prophet Obed
came to them and faith, Behold, becaufe the Lord God of your
fathtrs was wrath with Judah he bath delivered them into your
hands, and ye have fain him in a rage that reached up unto Hea*
*ven. And now ye purpofe to \eep under the children of Judah
and jerufalem for bond-men and bond women unto you. But
are there not with you, even with you fins againjl the Lord your
God ? It feems to be almoft the fame expreiTion as we have
here in the text, as if he mould fay, Now you purpofe to
keep the children of Judah and Jerufalem for bond men
and bond-women, and you infult and re'ioyce, and you
think you have gotten the day and you have prevailed;
but are there not fins among you? juft as he faith here,
Rejoyce not, 0 Ifrael, for you are gone a whoring from the Lord,
asifheftould have faid, though God hath given you a vi-
ctory and you think you have matter of much joy, yes
rejoyce not 0 Ifrael & other people. .
&PSA As other people. Why >
Firft, Becaufe the conqueft you have gotten it is over
your
Ver.i. the Praphefe of Hose a. . 137
your Brethren, therefore rejoyce n6t as other people, do
not rejoyce in your flaying your Brethren as other people
{"the Nations about you) would rejoyce in the flaying of
them.
IhafsafadWar wb en the Conquer erbatbcaufe to be fad at Obfery"
the very. Qonqtiefi. It were no great matter though it other
people had gotten the victory they iliould triumph, why
not? though you have gotten the day, yettheie Wars arc
Wars that you mould not triumph in, for by this means
the Nation of the Jews is grown weaker and is in more
danger to be made a prey to the common enemies, and
therefore do not you rejoyce as other people might rejoyce
in fuch aConqueft. And indeed fuch are our Wars and ^fe for
Victories at this day, we mud not rejoyce in our Con- England.
quefts as other people, not fo rejoyce as if French or Spa-
niards came among us, or as if we were in a forreign Nati-
on, for our Conquefts weakens our own Nation, it is the
deftru&ionor our Brethren, and therefore in this we are
not to rejoyce as other people in their conqucfts.
Or fecondly: according to others it doth rerer to that A , .
time whenMenabem made a League wth thedjj}rian,2 King. $dttm
15. 9. (Tor there's no fuch way to underftand the meaning The time 1
of the Prophets than the reference to the time that they helps to
preached in, and that they aim at) we reade that Menabem ^n^erfian^
made a League fthat was the King of the ten Tribes of If. tbhe/r0m-
raei) made a League with the AJjyrian that great King,thac *
he might be with him to confirm the Kingdom in his hand.
Now people ufe when Leagues of paflitication, and aflb-
ciation are confirmed between them and others, to tri-
umph and rejoyce by outward expreflions, to manifeft
their greatcontent in them, Oh! now there is a pea*ce
made, now we (lull grow ftronger than ever we were, and
be delivered from many troubles that were heretofore up-
on us. Jfratl blefled themfelves in the AJ})rian> in that
they had got fuch a rich and mighty Prince to be on their
fide, that now they had made their peace with him, they
X thought
j g 8 An Expofition of Chap. 9.
thought they were fafe enough, now they were fecure,and
contemn'd all threats, and derided all that the Prophets
Ifrdels ftould fay againft them, now the Malignants they lift up
mail?. their heads and infult over them that would fay, Gods
mntoi Judgments would follow them if they did not joyn with
Gods people in the true Worfhip of God, they fung away
care, and none thought of any danger in regard of their
fin, they could nox endure to hear of any complaining of
aby thing that might difturb their jolity and conceipted
happinefs, that they promifed to themfelves the continu-
ance of. But now faith the Lord by the Prophet, Kejoyee
not mehjey as ether penfk> be not too confident with whom
you have made fuch a fure League, for they may prove to
be your undoing, it may prove to be the inftrument of the
greateft wrath of God againft you that ever you had. and
indeed he was fo, the Aflyrians that they made their peace
withal, and joyned in League with, and rejoyced much in
he proved to be the greateft inftrument of wrath that ever
the people thefe tenTribes had ; you have made your peace
with him, and now you rejoyce; but you have not made
your Peace with God faitfv the Prophet. What good can
Pacifications, can Leagues made with men, peace ftruck
with them do, fo long as ftill ye go a whoring from your
God, and break your peace and covenant with him daily.
Oh rejoyce not therefore !
Obi. por 0kferve, 'Though Leagues and peace made with fuch at
**d&pvace have been enemies are matter of rejoycing, but they may likereife
tebertn we be fuch as we may have little caufe to rejoyce in 5 they have the
muekve- names of peace and union a while, but fuddenly they may
joyce, W4? cnange their names, and becall'd a maffacre, and ruin,
preveocca- and deftru&ion to a Nation, efpecially if the foundation
farm of <>ur Peace bc not Iaid in reformation 5 and ftill a people
goes a whoring from their God, rejoyce in no peace that
Vt-Btnot- you can make with any whatsoever fo long as you go a
greedy of whoring from the Lord*
%utht Tliat's the Note from tKenee* if it hath reference to the
r'' ii li ,k m
Ver. I . the Prophejte ofH o s e A. 139
time when people have been worn out with Wars, they
are greedy of any kind of peace, they care not with whom
they make it. Oh nothing but peace, let us have that, and
if there be but a peace concluded once, upon never fach un-
fafe terms. Oh! the Bells muft ring, and Bonfires muft be
made. This feem'd to be the condition of the people at
this time, but faith God, you are deceived, this peace
you have made will prove your undoing, Rejoyce mnot
therefore as other people , for y oh have gone a whoring pom your
God.
But thofe Obfervations that we may take from either of Obf,i*
thefe two times, from the time that they got conquefts over .
their enemies, or fecondly from the time of their peace,
put them both together are fuch as thefe.
Firft, Carnal hearts rejoyce and blefj themfelves in
their outward prefent profperity,in their Heakh,Strength,
Friends, as if all were wel with them, although they be
under much guiltinefs, though there be fearful breaches
between God and their fouls, and how things are between
God and them they care not, fobe it all may be well with
them for outward things j this is the guize for carnal
hearts, theyare prefently upon the merry pin, and rejoyce
and delight much if fo be that thy may have but any pro-
i perky, though but for a while, if there be no punimment
of fin upon them the guilt and polutionoffin never trou-
bles them. Saith Augufiin in his twelfth Traft. upon Jchn, Seculi \&
Ihejqy of the world is nothing elfe hut their wickednefi 'unpmifted; '"'*> <ft
if God do not pun ill ihem prefently then they have a great imfumta
deal of joy. And in Amos, 6. 4. there you have the dif- A?J't
sriptjon of the people ot l.frael more at large (for Amos john
prophefied in the fame time that Hofea did) 7hej lie upon traft 12,
beds of Ivory, and ftretch themfelves upon their couches, and eat
the Lambs out of the flock^ and the Calves out of the midft of the Aimi^
fialt, that chaunt to the found of the Viol, and invent to themfelves
inftruments ofmufic{ like David, that dnm\ Wine in howls,
and anoint themfelves with the chief oyntmmts -9 hut they are not
X 2 grieved
140 An Expojition of Chap.9.
grhvedfortke afflictions of Jofeph. Well; have not yotf
more reafon, you afflicted and diftrefled Saints, to re-
Joyce in God without the world, than they have to rejoyce
in the world without God? (hall not all the wrath of God
that hangs over the heads of wicked men, and all the guile
there is upon them damp their joy when they have but
meat, and drink, and cloath, and a little outward profpe-
rity and (hall the lofs of a few creature comforts, fuch as
many Reprobates have to the full, damp your joy, wheri
you have an intereft in all there is in God, in Cnrift, in the
World, in Heaven, in Eternity ? when all this is the mat-
ter of your joy, whatanunreafonable thing is this ?
0fef %■ & fecond Obfervation from the words;
Rejoyce not 0 JfraeW] When men are jolly and merry,
they mould conflder, Well, but would God have us to re-
joyce? They were jolly and frolick, I but the Prophet
comes in the Name of God and faith. Oh! but God is of
another opinion. When therefore we find our felves jo-
cund and merry, we mould confider, but is God of the
kme mind that we are of? Many mens rejoycing is fo dif-
agreeing to Gods mind, as they dare not fo much as con-
fult with God or their own confeiences to know what God
and confeience will tell them concerning their rejoycing *
the more men can prevail with their own confeiences to be
iilent, the more joy they have, yea fome there are that have
fa much guiltinefe upon their fpirits, as they can have bo
joy, but at fuch time when they can take advantge of their
own confeiences, they are fain to take a time when their
confeiences are afleepor elfethey can have no joy ; Now
eurfed be thatjoy that cannot (land with a free working of
a true enlightened confeience,
Obf.;'. Thirdly, Mm may be in an outward profierow condition,
VTema) and yet have little caufe to joy in it; all outward profperity
frcjfer, & mgy #anci w'lt^ tne neaVy wrath of God hanging over the
«feX,finnw*head3hfcmay-be'DP°nthewy brink °fdcftruai-
on and yet profper outwardly, outward profperity may
com#
Ver.i . the Trophefie ofUosEA. 141
come in wrath, the curfe of God, the poyfon of Gods
curfe may be in the Wine as well as in the Water, wicked
men that are poor have their Water poy foned, and wicked
men that are rich and profperous have their Wine poifo-
ned, and what difference is there between drinking poifo-
ned Water and poifoned Wine r the fwelling of carnal
hearts in their profperity it is a fign that it is poifoned to
them. Outward profperity as it may come in wrath, fo
it may ftand wi.h wrath, and make way to wrath, by it
the veffels of wrath may be fitted to deftru&ion; God ma-
ny times hath a further reach in fuffering wicked men to
profper than they ate aware of 5 as Efler, when (he invited
Hamon to a banquet^ he drewfuch a connexion that he
was honored above all the Nobles in the land, and he goes
away rejoycing and tells his friends of the great honor
that was put upon him 5 but Efier had another defign in it
than Hamon thought of, it was not to honor him but to
deftroy him. So many people whofeeftates God raifes,
they make other manner of connexions from Gods dea-
ling with them than ever God intended, they think God
hath blefled them, when the truth is God is working their
ruin and deftru&ion ; 4s a painted facets no argument of a An ^t
good complexion^ fo a profterour efiateisno argument of a good fimilc.-
condition*
Rejoyce not for Joy.
Carnal hearts in their joy arefet upon jolity, their fpi- q^ x;.
rits infultand they think of nothing that mould mode-
rate their joy, fo the words import. Re Joyce not for yy - if
you will rejoyce, let there not be meer joy, but fcjme kind
of mixture in it 5 there fhould be a mixture of reverence
and fear in our rejoycing, we fhould rejoyce with trem-
bling here in this world.
Whatfoever bleffingswe have from God, yet (I fay) we
fhould rejoyce with trembling herej remembring firft our
unworn •
142 An Expoftion of Chap. 9.
— — ~ — ■ — * ■ _
unworthinefs of any good we have, there fhould Be that
put into our joy.
Secondly, Pvemember the afflictions of our brethren.
Thirdly, Remember the uncertain and the vanifliing
nature of all thefe things we rejoyce in.
Put thefe three things alwaies into the Cup of our Joy,
elfe it will be too fweet, and will clog the ftomach.
Mix the Cup of your Joy with thefe three Meditations.
Firft, Your Unworthinefs of that Mercy.
Secondiy,The Meditation of the Affli&ion of your Bre-
thren, of yours that have done God more fervice than ever
you have done, or are like to do.
Thirdly, That Meditation of the Uncertainty of al thefe
things that your hearts are fo taken withal.
Thefe three Ingredients will make a good Mixture, that
we fhali not furfeit with our condition.
Do not rejoyce : that is,Let there not be pure Joy. But the
firength of this expreflion lies in the other.
fxpof, i# Rejoyce not with joy as other people.
t y»n°'th Firft, Be not taken with the bravery andjolity of other pwpk,
the worlds t0 tkinkjhem happy \ Oh ! It's a fine life to live as they do.
johty. The jolity of other people that are in a different way from
us, is many times a great temptation to draw the heart to
them, becaufe we fee they live merrily and bravely. But
that doth not reach yet to the main fcope of the Prophet.
Rejoyce not with joy as other people.
2. Imitate Secondly, Therefore do not rejoyce as they do in their Ido-
them not latrom Feftivities. Dancing and many waies of polity
inwaiesof that they had in their Idolatrous feafts j we muft not iroi*
nyejeing. tate Idolaters in their Triumphs. This was the fin of ma-
ny in the primitive times, becaufe they were come new out
of Heathenifm, they would turn the Heatheniih feafts into
Chrifiian feafts, and Heathenifli cuftoms whereby they
were wont before to honor their Idol godson to the cuftom
of
Ver.i. the Prophefie ^Hosea, 143
ofChriftians, to honor Chrift in the fame way, and they
thought this was very good, that whereas before they did
honor Idol gods , now they thought if they did but turn
this to honor Jefus Chrift they thought this would be ac«
ceptable. No, this was a great fin, and brought a great
deal of evil- into the ChrifVian world, and we do to this
day fuffcr in that way ; if do tender our refpe&s to God,
though it be in the fame way that Idolaters do to their I-
dol?, we think we do well : and indeed.here's the origi-
nal of keeping this time, both of your Chrijlmafs and Nete-
years-day, it is but the changing of them from the keeping
of the HeathenifiHime,to the honor of Chrift, and of the
Saints. I remember this * time two years,through meer
Rot at a-
ftead
here, Rejoyce not as ether people do, do not you imitate them,
they have their Idolatrous Feafts, but do not you as they
do. We muft not take liberty to imitate Heathens and I«
dolaters tn their worftiip, though we think to tender our
r<fpe&3 to God thereby.
Rejoyce not as other people,
Net as A \eople^ for the word other is not in the Hebrew :
Do not you rejoyce as if you were to continue a people
ftill, for you are to be carried captive and not to continue Wv
as a people , do not you therefore rejoyce as if you were in
a fetled condition ; you have brought your felves into
Cuch a condition as you are not to look upon your felves
as a people. Do not Rejoyce, no not as a people. It's a
miferable fpe&acle to fee thofe who are ready to be deftro-
yedtobe jolly and merry as if there were no fuch matter. ;
It is faid of the Dolphin, that it fport< moft when a (form Jj* r
comes: So, when the ftorm of Gods wrath is arifing upon ^
a people then they are rnoft jolly and merry.
Again. Rejoyce not in that manner as others do: others re< ' 4»-
jpyce&fcorn ac the threats of God : So Ephraim hadmixt ph°*?j*"
hioifeif *" ' Ja'
144 d* Expofttim of Chap. 9.
'•'■ ' ■
himfelf amongft the Nations, and fo did fcorn at what
wag (aid by the Prophet. Do not rejoyce prophane-
ly, do not rejoyce {lightly, vainely , do not rejoyce pre-
fumptuoufly, promifiig to your felves continuance in
your prof perky.
But that which I think is efpecially aim'd at, is this :
Rejoyce not as other people^ iov^you have notfuch cauje to rejoyce
as ether people. Why? Ijrael ! Though you be Jfrael> yet
there is not fo much caufe for you to rejoyce as other Nati-
ons have. Jfrael (the ten Tribes) prides themfelves in their
Priviledges above other people, they defpifed all people
in comparifon ofthemfelves. But now Godtels them,thac
their (ins had brought them into a worfe condition than
oiher people were in, and they muftnot rejoyce fo much
as they. And from thence this profitable Note maybe
raifed.
Many who Uo\tipon others as mean and low , with [corn and
contempt in comparifonofthemfelves^ yet even thefe may he in a
worfe eftate than thofe are whom they loo\upon fo much heneath
them. Forinftance: It may be you may be a man of parts
andofefteem, and a man employed in high employments
for Church and Common-wealth r Another is in a mean
low condition, is of little ufe, a weak-parted man, and
yet that guilt may be upon you, that you have not fuch
caufeto rejoyce as this poor man hath which you fo con-
temn as one laid by and not worth any thing : It may be
you have excellent gifts in Prayer,and are an eminent pro-
felTor y another man or woman is no body in your eyes,
they are no profeflorsatall; I, but if all were known,yoii
have not caufe" to rejoyce as they have that you contemn.
Secondly. Rejoyce not as ether people.
Pbfer, Although we enjoy the fame hleffngs that others doy y# we
have ?iot alwaies the fame caufe to rejoyce as others have^ though
we enjoy the fame hleffngs : I fay, it may be others have more
caufe to rejoyce in a little than we have to rejoyce in aban-
dance: Do not fay in your hearts^ Others are merry and
chcarful.
Ver.i the Prophejledf Hosea. 145
chearful, Why ihould not I befotoo ? I have as good an
eftate as fuch a one hath,& as fair a dwelling as he hath, &
as comly children as he hath, why fhould not I be merry *
But it may be ther's not that breach between God & fuch a
one as between God & thee, it may be there is not fo much
guilt upon the fpirits of fuch men as upon thy fpiric,
therefore thou muft not rejoyce as ohey do; though thou
haft the fame outward bleflings that fuch and fuch have,
yet it doth not follow that thou fhouldeft rejoyeas fuch doj
you havecaufe rather to have your thoughts work thus, An*P
fuch and fuch men are chearful indeed, yea they may, *"lmiie*
for they have not provoked God as I have done, I am con-
fcious of thofe fins that I beleeve they are free from : A
man that hath a foredifeafe about him in his body, when
he fees others that are merry he thinks with himfelf, yea
indeed you may be merry, but if you felt that that 1 do
you would have little catife to be merry. 3,
The third Note is this : Rejoyce not as others.
When men have brought mifery upon themfelves,this is
one great argument of their mifery, 'I hat they Jhall fie others
rejoycing, but all matter of joy jhall he takgnfrom tbemfelves. It's
not for them to rejoyce as others do, that which is the
caufeofthe rejoycing to others you have had and abufed
it, you have abufed thofe mercies of God, and now you
mult not rejoyce as other people do: That place is very no- Lo^r3*
table for this in I»%, 13.28. There [hall be weeping andgna-
jhingoftesth: IHenye frail fee Abraham, Wlfaac, and]*-
cob, and all the Prophets in the Kingdom of God3 and jou your
filvesthmfiont. This is the aggravation of our mifery to
fee others in happinefs and in a rejoycing condition,
and you your felves caft out, you muft not rejoice as others
do. Asifa man were caft into a dungeon neer the flreet, ffitf1™'
and there fhould be a day of triumph, and feaftivitie and ide%
joliiie, therefhould be much rejoycing, muikk, and bra-
very without in the Citie, and he lying in a dark dungeon
and hears the jolitieof the Citie : this would be a great ag-
Y gra-
1 46 An Expjition of Chap. 9.
gravation to his mifery, yes, would he think, fuch that
have their liberty may rejoyce, but I rauft not rejoyce as
they do ; and this will be the aggravation of the mifery of
the damned hereafter, when they (hall fee Abraham^ 1} aac,
and Jacob, and all the Prophets in the Kingdom of God,
andthemfefvescaftout; Ltmaybeths Father (hall fee his
Childin the Kingdom of God, and himfelf in Hell being
caft out ; they fhal rejoice eternally when I muft be in ever-
lafting torments.
The reafon follows : Rejoyce not as other pe&ple : for
thou baft gone a whoring from thy God.
The ground of joy or forrow is the terms that are be*
cween God and us 5 fin hath an evil in it to damp all our
joy, if we would have joy in any thing let us take heed of
dealing it by fin 5 of all fins, the fin of forfaking God, for*
faking or corrupting Gods Worlhip, that's fuch an evil as
is enough to take away the joy of a Nation, whatsoever a
Nation hath; if it hath forfaken God in matter of wor-
{hip it hath little caufe of joy, though we (hould have
peace and outward profperitie, yet if there be not making
up of our peace for our going a whoring from God, let
there be all the peace that can be made, yet we have little
caufe to rejoice in it 5 but a people retaining the true Wor>
fhipofGod, whatfoever it be in other refpe&s, that peo-
ple hath caufe to rejoice. Yea and as a whol Nation, fo
any particular foul, particular men or women, Chriftians
that live in a Nation if their consciences can tell them that
they have not complied with the times and gone a whoring
fromGodinwaiesoffalfe worfhip as others have done,
they have caufe to rejoyce whatfoever befals a Nation ;
whereas the others that have had complying fpirits,
though the Nation mould profper never fo much, yet they
have little caufe to rejoyce in that joy : let us therefore be
folicitous about nothing fo much as about the true Wor~
ihipofGod, ^*ai
Ver. i. the Prophejle ofH osea. i+7
Yea but this people might fay, Suppofe we have fome cor-
ruptions in the Worfhip of God, yet we do retain more than other
Nations do* Nay faith God, yon have gone a whoring • and
fo, you are more guilty than other Nations. From whence
the Notes are :
Firft, That which wemay thinly a little matter in corrupting Qbf.i,
Gods Worpipfiod may call it agoing a whoring from Him : it's
true (might they fay) we may fail in fome Circumftances,
we go not up to Jerusalem to worfhip, but ftill we wor-
fhip the true God, and we obferve the Law oiMofes. No
(Taich the Lord ) Ton have gone a whoringfrom Me,
I but ftill, "Why may nor we rejoyce as other people,
"to before we are not worfe Idolaters than they, there-
fore though we may not rejoyce more than others, yet
"why not as others? they make Idols to be their gods,
"there is nothing fo vile among us as among the Nations
"about us > From whence therefore the Qbfervation«is
this, that God charges them more than others,
Firft, That apeople may he free from the grofi evils that there ohf*;
are in other people^ and may have many good things that other ° *•
people have not, and yet may be in a worfe condition than other
people.
You Will fay. How can this be ? n, .
Thus, There may be fome fins that they have among Anfw
them that may have greater aggravations than any fins
that other people have, that may make their condition (all
things confidered) worfe. We here in this Land have
much rejoyced heretofore in this, that we have had the
DoeVme of Religion fo pure among us as no people more,
and certainly except it hath been through fome few that
of late daies have fought to corrupt it, certainly thatmuft
be laid, that the Do&rine hath been kept very pure,as the
main things of Religion, and in fome things we have gone
beyond other reformed Churches, as in the point of the
Sabbath a great deal beyond them 5 and fo there hath been
kere in England for Family Dutiej, n*ver had God more
T 2 honor
I4& An Expojtiion of Chap-9-
honor from any people in the world than he hath had
from us in many refpe&s ; but yet for all this it feems by
Gods dealings with us at this d&y, that God is more pro-
voked with us than with other people, and the truth is,
take thefe one or two things and I think that no people
upon the face of the earth can paralel our guilt, not only
no people that are now, but never any people fince the
world beganj as that bitternefs of fpirit in the hatred of
the power of godlinefs and the oppofing ofit, and perfec-
ting of it, never was any people fo guilty as we have been 5
in other reformed Churches men may be as forward and
zealous as they will and they are not perfecuted as they are
here,& though they kept the Sabbath more loofly^yet they
never perfecuted men that kept it ftri&ly,& there wa 8 never
heard that flopping of the mouth of the faithful Miniftry
fo generally as here in England, if there were but any ftir-
ring Miniftry in any pUce, prefently fly upon them ; and
fo it may well be faid to us at this day, Rejoyce not m other
people, God hath fpit in our faces, to tell us that our con-
dition is worfe than the condition of other people.
©bjefo. Yeabutftill, If we bt Idolaters (would the ten Tribes
fay") they are fo too *
Antwy Here was one particular aggravation upon Ifrael that
NcNatiott Was not among other people, and that was this. There was
forfook no other people would forfake their gods as Ifrael had for-
4beirgodn faken theirs, Jer. 2. 10. there was never fuch a thing as
I*r.2.io. ^or a^and to change their god, fthe worft people, for
explained* Kedar was the worft fort of people, they were a vile peo-
ple, and yet) go to Kedar and fee and fearch diligently
whether any Nation hath ever forfaken their Gods,
ButyoxbavzfirfakenMe. And from thence there may be
this Note.
®l>fh" * That to be confiant to ill principles if not fo great an evil, as 10
befalfeagainft good principles. (1 fay J God accounts it not
to be fo great an evil for tneri to be conftant to their prirt-
jjjenhougtuheybe «vil' principles as for meti to forfake
Ver.i the Prophejie of H o s E a. i 49
good principles; as now if a man hath been brought up
allhisdaiesin fuperftition and thinks verily this is the AJpeckl
right, certainly this man is not fo guilty before God as a- mte%
nother that hath been educated in the true wormip of God,
and hath made profeffion of the contrary and yet after-
Ward doth apoilatize, and backflide : God had rather
that men mould keep to their principles though they be
evil, than entertain good principles and forlake them :
There arc nonefo vile in Gods eyes as Apoftates, there is
not fo much fordidnefsand bafenefs offpirit in thofe men
that will keepconftant to their principles though they be
evil as in fuch as will betray their principles that are
good.
And then the Principal Obfervation is this; That the Obf. 4,
fins of Gods Feoph are the gr eat eft fins of all : the fins of the
Saints are the greateft fins of all, and they are to mourn
more than any. In Amos, 3. 2. Ton only have I known of Amo$$. 2
all the families' of the earth, therefore irill Ivifit you for your i-
niquities^ your fins are greater. And that in Bom. 2.9. i^w.2.9.
Tribulation and anguifh upon every foul of man that doth evil, of
the Jew fir ft, andalfo the Gentile. And we have thefe two ex-
cellent texts in Jet. 18. 13. Ask^ye now among the Heathen, lent$af
voho hath heard fuch things ? the Virgin oflfrael hath done a ve- expounded-
ry horrible thing ; that's the aggravation that it is the Virgin
oflfrael that hath done fuch a horrible thing. But efpe-
cially that text in jfo\ 32. 30. For the children oflfrael, and ^.32.30
the children of Jud ah have only done evil from their youth. Now °Pened<
Hierom hath fuch a Note upon this. What, the children
of Ifrael (faith he) and Judah only done evil from their
youth? What, hath none done evil but they? he gives.
this anfwer, He that hath the hgowledg of God and goes fr-om it,
be alone fins in the eyes ofGod3 as for onbeleevers they fin too
but it is as if God (aw it not, and as if God minded it not,
as he faith in the ABs, that he winks at the daies of their
Ignorance, but they only fin that have had the knowledg A&17..
of God. We reade of the Philiftims that they ventured to
carry.
150 An Expofttion cf Chap. 9.
carry the Ark upon Carts 5 God did not manifeft himfelf
provoked againftthem that carried the Ark fo, but when
the Levites would prefume to carry it upon carts , the
Lord makes a breach upon them and ftrikes Vzzab with
dearh; he did bear with it in the Philiftins, which was a
little before, and it may be they prefumed and thought the
Philiftins carried the Ark upon a cart, why may not we 1
That which God will beare from others he will not bear
from his own, their fins are againft Covenant, and that's
a fpecial thing, there hath not been that folerrm Covenant
between me and other people as between you and me :
This is a mighty aggravation againft the fins of Gods peo-
ple, more than againft any people in the world,that they
are againft Covenant.
Oh! remember this, you that do often covenant with
God, when you are in Prayer, Oh! how do you renew
your Covenant with God > What promifes do you make
with God in Prayer, and yet you grow again Joofe, and
falfe, and vile afterwards* Oh! you muft not rejoyce as
other people ; you look upon a Drunkard that reels in the
ftreets, and hear a Swearer blafpheme the Name of Goda
yea, but that may not be fo great an evil as the vanity of
thy fpirit. And why I The loofnefs of thy heart, and thofc
fecret fins thou art guilty of, becaufe thou haft fo covenan-
ted and bound thy felf to God : the Drunkard was never
made fenfibleofhis fin and wrath of God upon his con-
fcience; but the wrath of God hath been upon thy con-
fcience, and thou haft engaged thy felf to God,if he would
fhew mercy, Oh! thouwould'ft waltholily andftri&ly
before him : Now doeft thou think that thy fins are as the
fins of other people } They never had fuch Soul-quickning
Ordinances, but go up and down to Taverns and Alehou-
fes,and never know what a powerful Sermon meant upon
their heansj and had they fuch means as thou hafl, then
it's like it would be with them far better than now; and
. the Name of God is not fo much polluted by them as by
thee 5
Ver. I. the Trophefte of Hose a. 151
thee ; thou that art a Profeflbr of Religion the eyes of all
men are upon thee, and in thy fin thou doeft not only dif-
obcy God, but thou doeft pollute the Name of God, thou
art a fturoblingblock unto others, and thecaufeof the
hardningof many hundreds in their fins,and therforethy
fin certainly is worfe than others. This would be a great
Point to (hew how the fins of the Profeffbrs of Religion
are worfe than others , and therefore ii- is not enough for
you tp fay, We are all finners : No, we mull not excufe
our felves in this, that others are guilty as well as we, Oh!
but confidet what aggravations there U of thy Cm more
than there is of the fins of others ; It i> a ilgn of a very car-
nal heart tothink to go away thus, it's true, I fin, and o-
thers fin as well as I do 5 yea, but a true penitent heart wil
hot only connder that he is a finner, but what aggravati-
ons are there upon his fin more than upon the fins of o-
thers ? and fo will lay it upon their hearts, It's true, fuch
and fuch fin, but had they what I have had, it would not
be fo with them 5 my fin that hath broken through fo ma-
ny terrors of confeience, and that God hath fought by
fuch means to keep me from my fin, it is a fign of the vio-
lence of my fpirit indeed that hath broken through (o
much as I have done : it is therefore an abominable thine
to make our profeffion in holy Duties a Medium to make
our fins kfs, Doeft thou think that this is a means to make
thee efcape that wrath ? Certainly this is a gieat aggrava-
tion of thy fins. &5
We have a generation of men among us,that becaufe they Some 4r
are Beleevers, therefore they need no forrow for their fin, tinomi
they muft have only joy. Now certainly thy being a Be- ans noted.
lcever may aggravate thy fin fo much themore,and may
make it fo much the more vile, and may pierce thy heart n'^fr
fo much the more; for ifthoubeefta Beleever thouknow- ™T
eft what the pardon of thy fins coft; therefore, certainly forZ!
Gods mercies towards thee are the aggravation of thy ilns:
The truth iSi fuppofe our fins were not fo great as the fins
of*
1 5 2 An Exf option of Chap.9.
of fome other people are, yet it is not alwaies an argument
that we may rejoyce as other people,
Queft. Why Jo ? (you will fay.)
Anfw. Thus : Suppofe our fins be but equal, or lefs than the
God hath fins ofother people, yet it is more than we know whether
liberty to God will pais by our fins fo much as by the iins of others,
damn one what if God out of his Prerogative damn thee for a little
{» alt%a ^ and ^ve others that have committed great fins? We
fave7ne have fuch examples in Scripture, as in the example of
that is Saul, the thing that God can* away Saul for, in its felf it
guiliyof was not To much as that which David had been guilty of*
"greater, he had been guilty of grofer fins than that which God caft
Injianeed a Saul ^ SaHi might have faid, this is an offence, but
ZpiaXi h this Iike M"rder and Add try ? What if it be not, God
Saul aZ will Pardon Vavid, and caft away Saul. Oh ! do not you
Da\id. thinkto rejoice as other people do; Why,may not God
do with his mercie as he pleafes, it is his own 5 God may
pardon one, and damn thee eternally : And therefore let
no finner pleafe himfclf with what others do, for he is not
to do as others do. Now it follows.
Ibouhafi loved a reward upon every corn-four.
Expicat lftad faw the Nations have a great deal of plentie upon
their Corn flours,whicii they attributed to the fervlng of
their Idol gods, therefore Ifrael thought to comply with
them out of the love to the plentie they had, and fince the
time that (he had complied with the Nations about her,(he
profpered more (he thought,and this (he loved, by this (he
was exceeding hardned in her waies of Idolatry, and blef-
fed her felf in them. This is thefcope. God made many
Promifes for provifion for Ifrael in his fervice, but they
made accompt to get more in following the waies of the
Gentiles, than in following Gods waies : Like Harlots,
though they have libecal proviiion from their husbands,
yet they hoping to get more by others, they love braverie,
and
Ver.3. the Prophejie ofH osea. 153
and jolitie, and they fee that other Harlots they live more
merrilie,, and go finer in cloaths, andcanbewhol nights
in chambering and wantonnefs, and have good cheer, and
they love this, and though they have allowance enough
at home, yet they leave their hu bands and follow whore-
mafters. Juft thus it was with Ifrael, though (he might
have Gods care over her,and provifion for her in the waies
of his Worfhip,yet (he beholding the Gentiles living more
bravely fhe would follow after them; Ac firft (as you heard)
(he hired Lovers her felf, bat now (he loves a reward upon
everie Corn-flour, now (he expe&s greater advantage 5
this indeed was the matter that put her on, the loving a re-
ward upon every cornflour 5 (he might have many pretences,
Why (he did not fee but that (he might dofuch and fuch
t£ng?5 i*nd they were not dirc*y contrary to Gods
Word, but whatfoever (he did pretend in the altering the
way of Gods Worfhip, yet this was the great matter that
prevailed with her heart, it was, The loving a reward upon
tvery cornflour r And thus it is with very many that arefu- Applicat.
perftitious, comeandfpeakto them of their waies, they
will have very many fair pretences, they think that they
have this and that warrant out of the Scripture for it, but
allthe the while there is a pad in the draw, there is their
living, and trading, and eftates, and friends that they have
an eye upon, and it is that which byafts their hearts and
fpints. But divers things have been fpokentothe fame
purpofe of this, that we met withal before, only this one
Idolaters dolovetheir Corn and outward profterky, becaufeit Obferv;
**n„ard of their fervice to their Idols: So the fweetnefs of
our comfort (hoold be in this, becaufe they come om
God as a reward of our faithfulnefs. Shall Idolater^
l£\£g 1S°f|U.P<Ln VheirPlcnty ™d attribute it to d r
Idol gods, ftall it be fo much the fweeter to them > c
all our comforts be fo much the f ^ J«
look upon them as coming from God as areward of our
2 faithful-
1 54. An Expofition of Chap.9.
faithfulnefs. In Ffal. 119. 56. (faith D*w'4) T^ IfoA
becaufelkfpt thy Statutes. You will fay, Can we look up-
on any thing as a reward of our righteoufnefs ? Free-
Grace, and the Gofpel reward may (land together, God
may reward according to our works, though not for our
works, and God is pleafed to call it fo for the encourage-
ment of his people. It is very fweet to thofe that keep
clofe with God when they prof per outwardly, that out-
ward profperity if it follow our keeping clofe with God
feile is very fweet, as the Cypher when it doth follow the fi-
gure it doth ad to the Number though it be nothing in its
felf.
But now we come to the fecond Verfe.
Ve.r. 2.
The flour and the mneprefl fbaU net feed them, and the
new WinefloaU fail in her.
AS when a Father fees his admonitions not regarded
by a ftubborn Child he doth withdraw his allow-
ance from him; and fometimes you will deal fo with your
little children as they (hall go to bed without their flip-
pers, tofhewyourdifpleafureagainltthem; foGoddeals
here, you have had many admonitions, now I will with-
draw your allowance.
7be flour and the Wine-pref] He doth not fay, the Field
HxpHc, but the F/oar, I will let them bring their Corn to the
flour; and he doth not fay, the Vine3 but the Wine-prtf? >7
the Notes are thefe.
Obf. *i God often lets melted mm come neer the enjoyment of a mercy y
and them cuts it off: as many times the Saints comes neer
afflictions, and when they are at the very brink of afflicti-
ons then deliverance comes to them.
®bf« 2 Second 1 y, God doth ufe to flrikg wicked men in thofe things \
that their hearts are mofl fit upon* They would have their
flour and Wineprefs to afford unto themplenty3 in that
thing:
Ver. 2. the Frophefo *f H o s E A. 155
thing God (hikes them. Now obferve it, whether in
Gods waies that are againft you God doth not ftrike you
efpecially in that which your hearts aremoft fet upon, if
he doth, know there's the finger of God, and God would
have you take fpecial notice of it.
2 he new Wine Jb all fail.
The words are in the Hebrew, It frail lie unto them. The
like word we have in Hab. 3.17. 7 he labor of the Olive ft all
fail : in theHebrewJM^/ie. (that is) it fhali not perform
what it feems to promife to you ;
We are ready to fromife .to our \elves great matters from tht Obf 2 '
creature , or rather thinly that the creature fromifes much to us5
but w frail find all but a lye ; let ud learn to promife nothing to
us but from the Word that will never lye. Whatfoever you
promife to your felves (I fay) let it be grounded upon the
Word., but if you promife to your felves great matters
from any creature, you will find a lye in the Conclufion.
We often lye to God in not anfwering our good begin-
nings., and it's juft with God that the creature (hould even
lye to us, and not accomplifh what theyfeemto promife
to us.
Laftly, That which men thinly to get in a way of fm> they Obf. 4
fhali fail in at lajl ; The way of the wicked (hall deceive
them, they (hall not find what they expe&ed in the waies
of fin. The Saints they (hall find more than ever they ex-
pe£ted from God, but the wicked (hall find lefs than that
which they expefted from the Creature. But there is not
much difficulty in this Verfe, therefore we pafs it over
briefly.
Z 2 V E R
1 56 An Exfofition of Chap, 9,
V e a. 3.
They pall not dwell in the Lords Land.
BEfore God was to them as a father taking mainte-
nance away from them, leaving chem to fuffer want ;
buc here his anger encreafes, & here he puts them out of his
fimile houfe •, as a Father, firft he withdraws allowance from his
ftout Son, and when that will not do, then he thrufts him
out of his houfe.So doth God here,Tfoj wine-prefl & the flour
fiaU not fend them. And not o nly fo, faith God, but, Iby
pall not dwell in the Lords Land. I will cart them out of my
houfe, caft them out of my Land, I will not fuffer Epbraitn
to dwell any longer there.
i. Firft, God would make them to know that it was his
Land, and that they were but Tenants at will, and that
they did enjoy the Land upon conditions of obedience, as
Lwi'm8. appears in Levit. i3. 26. as if he had faid,you are Tenants
2^ and hold the Land by this Tenure, we reade in Levit.
le 'tis! 25- 23» °^an Ordinance that God made there that no
ST '■' Land in Canaan fhould be fold forever, but only to the
yeerofJubile,thericheft man that was that bought never
fo much Land they could not buy it for ever, he could
not have fuch a Tenure as runs amongft us, To have and to
bold for ever. But you will fay, what is the reafon 1 it is
given in the 23. verf. the Land fball not be fold forever :
Why * For tbe Land is mine r for ye are fir angers and fojour-
ners with me 5 I have brought you to the Land, and ye arc
but fojourners with me in my Land. God may difpofe of
allashepleafeS. It's a good meditation for us to work
upon our hearts thus. That we are Gods Stewards, the
A toed*** Lord is the great Land- Lord of all the world. When you
ttmin our go abroad into the fields, now you that arc godly you
«"%& may fee more Land than is your own, but you cannot fee
ml! more Land than is your Fathers.
7btt
Ver.3* the Prophefe of Bo sea. i 57
the Lords Land.
It may be faid of all the Land in the world, he that is
thy Father is the great Landlord of the world; howfoe-
ver men refpeft their Land-Lof dsand are afraid to difpleafe
them, but how little refpecY is given to this great Land-
Lord of the world ! Ibt earth is the Lords and the fulneji there-
of-, well, but though all the world be the Iyords Land,yet f™£%js.
this Land was the Lords Land in a peculiar manner, the Lantiina
Land of Canaan it was the Lords Land nfore peculiarly in facial
m a n y refpe £t$ : manner.
Firft, It was a Land that God had efpied out for his Reski^
People. In Ezek^ 20- 6. as afpecial place. God was over
looking all the world 5 where mould I have a good Land
(or Country) to fet my People, and the text faith, God had
ejpieditout.
Secondly, It was the Land of Promife, therefore the *«
Lords Land, in Heb. 11. 9. By faith be fojoumed in the
Land of Promife as in a ftrange Country. No Land in
Scripture is called the Land of Promife but only
this.
Thirdly, The Lords Land) it was a Land given by Oith 3*
in Gen. 24.7.
Fourthly, It was a Land which the Lord brought 4^
His People into by a ftrong hand and outftretched
arm : Many Scriptures you have for that, as Eze^.
20. 6. &c.
Fifthly, It was a Land divided by Lot, and fo the 5-
Lords Land; not only all the Land, but every piece in it,
and the pofleflion that any man had it was ordered by God
himfelf, by Lot.
Sixthly, ItwasaLand wherein God dwelt himfelf, a '
Land that God cali'd his own reft. Here will I reft for ever ,
Pfal. 132. and God fware unto them that hardened their
hearts in the wildernefs^ that they fhould not enter into
h!^
j 58 An Expojitim of Chap. 9,
his.Ke/f, that is, that they mould not enter into the Land
of Cana*n. It was the Land wherein there was the Ordi-
nances of God, andthe'Worfhip of God, and his Honor
dwelt there, and (o it had a peculiar bleffing upon
it above ail the Land that was upon the face of the
earth. *
Seventhly, It was a Land over which Gods eye was in a
more fpecial manner 3 there's a molt excellent Scripture for
thatinDeafAl. 12. A Land which the Lord thy God caretb
for, the eyes of the Lord thj God are alwaies upon ity from the
beginning of the ye& even to the end thereof.
Yea further. This Land, it was a Typical Land of the
Church, and a Typical Land of Heaven, for fo the Apo-
poftle fpeaking of that place in the Pfalm9 Ihat befwore in
his rrrjth) that they fhould not enter in bis Reft. The Apoftle
in Heb* 3.7. feems to apply it unto the Reft of the Church
of Heaven, and in 1 Chron. 16. 15. Be ye mindful alwaies sf
his Covenant > the word which be commanded to atbottfandgene*
ration^ even of the Covenant which be made with Abraham,
and of bis Oath unto Ifaac, and hath confirmed the fame to Jacob
for a Law, and to Ifrael for an everlafting Covenant -, faying^
Vnto thee will give the land of Canaan jhe lot of your inheritance.
M&tk 5 that he would give unto thea) the Land of Canaan:
This muft beremembred to a thoufand generations, and
it muft be a Law to Ifrael afterwards. Certainly this
notes that God aim'd at more by the Land of Canaan than
meerly to poflefs them of fo much ground.
Further, Yet there are divers Titles that are given to
this Land ; it is called an Holy Land in Zacb. 2.12. and it
is called a good Land in Numb. 14.7. that which 13 tranfla-
ted in your books exceeding good, is, 'very very good: it's a
pleaiant Land in Ezck,. 7. uh. a garden oj Eden in Joel, 2. 3.
aghrioM Land in Van. 1 1. 16. & 41. verfes. and thcglory of
all Lands .Ezel^ 20. 15. and a goodly heritage Jer.^.ig. Now
(frith my text) TbeyfbaU not abide in the Lords Land. Now
from all thefe Titles wc are not only to take notice of this:
That
ancthtr
Canaan.
Ver.3 . the Frophejie of Hose a. 159
That it fhould be a great Judgment of God to drive them ]
out of fuch a good Land.
And obferve, It is a great judgment of God, for God through Obfer,
the fins of a people^ to drive them cut of a good Land. Truly
fome times, I fuppofe when you travel abroad where there
are fair profpe&s, you cannot but have fuch a meditation.
Oh ! how vile are the fins of this Land,that fhould provoke
God to call us out of fuch a good Land as this is? And
mod of the Titles, though not all, they may be given to
our Land that was given to the Land ofCanam ; and cer- ?nJ?Ja"d
tainly if God fhould proceed in his wrath to cait us out, it
would be a heavy judgment to confider of, Jhey laid the
pleafant Land defolate. Howfoever wicked men may cry out
of Godsfervants that they are the caufe of the trouble of
the Land, yet certainly it is the wicked and ungodly chat
are falfein the Worfhip of God, they are wicked men that
lay the Land defolate. Alfo we might here obfervethar.
To be caft out of thofe mercies that God by an extraordi -
nary providence hath brought to us, is a fore and a grie-
vous evil.
But now the main end that I name all thefe Epithites, it
is this : To fieiv witoyou^ihe Excellency of the ft ate of the Church
of God. The Reft of Canaan was a type of the Reft that God
hath in his Church, and all thofe that are Members of the
true Church of God they have a fliare in it, to rejoy ce in ;
to enjoy God in his Ordinances, it is to enjoy that which
is typified by all this.
Thou who art a Beleever, haft a good Land, the Garden TJfe. 1.
of Eden, a glorious Land, and that Land which is the glc- The happl
ry of all Lands, there are abundance of excellent priviled- ncfsofB*
ges that do belong to the Church of God; and as it is a lav'YS-
jugment to becaft out offuch a Land as this was, fo it fets
out the great judgment to be caft out from the Church of
God, or for God to deny to give unto us the bl effing of his
Church ; .you know what a great affliftion it was to Mofs
to think that he fhould not come into that good Land, Oh! Ijfe.2,
how
160 An Expofltim of Chap. 9.
how did he pray to God that he might come into Canaan f
Certainly it is that which we (hould pray for, that we
might live to come into Canaan that God is a bringing his
People into : now let us not murmur as they did in the
Wildernef?, and their carcafTes did fall in it, but let us go
on and be as Caleb and Jofitu, of another fpirit, and not
fear our Adverfarie5, but go on in Gods way, and the Lord
will bring us into the good Land 5 it's true, we have de-
served to be cut off in the wildernek, but certainly God
hath a Canaan for his People., a Canaan yet to come for his
People, the Lord hath great things to do for his Church,
and there are many expreflions upon which fome think
that God even will make ufe of this Canaan yet for to be
the place of his chief Majeftie and glory that (hall appear
in this world; but however that be, yet the Lord hath a
.Canaan for his people that we may confide in. It follows.
But they Jh all Return to Egypt, and they fh all eat unclean
things in Afiyria.
For the returning to that we have had before. But be-
fides that, they (hall be brought to that poverty and mife-
ry to eat unclean poluted bread, whereas before they had a-
bundance: Peter would eat nothing that was unclean till
God warned him, but the JJJyrians would bring them
unclean meat and bid them eat, they would fay. We can-
not, this is againft our Religion, and againft our Confid-
ences. Your Confciences! what do we care for them, eat
it or ftarve, fo they were forced to eat. Whence ob-
ferve,
7hat it U a great mi fay to he brought under thofe men that mil
have no care, no regard of the confeitnees of men t
But that which is efpecially aimed at here, God would
take away all notes of diftinftion between them and the
Heathen, this was a means to keep them from mixing with
thcHeathen, but jiowfoith God, All is gone, let them
go
Ver. 3. the Trofhejie 0/HosEA. 161
go (faith God) and cat unclean things/ as for the Cove-
nant with me it is wholly abolifhed, I will own them no
more than the very impure Heathen, they would make
Leagues with iheAJjyrians^welithcy fhal partake wth them
and be filthy and unclean as he; and they defiled Gods
Worfhip by mixing heathenifh polutions with it, now
God gives them up to all Heathenifti uncleannefs, as they
were like the Heathens in inward uncleannefs, fo let them
be (faith God) in outward uncleannefs. There is theft
two Notes.
Firft, Tbofe that will makg Leagues with wickgd men, it is Obf«i.,
jxft with God that afterwards they Jhould come and be intbrall'd
in all the wickednefi and abominations ofthofe wicked men. They
were indeed at a dittance from them before, but when
once the peace is made, they come now to be all one with
them-
But the main is this, 7bat3 when men are inwardly unclean , Obf.2.
God doth not care for their outward clea?ineJL Thus many
profeffors of Religion defiling their confidences, and be-
comiug like the wicked in inward fins, at length God
leaves them up to themfelves that there fhould be no diffe-
rence between them and the wicked in their outward a-
bominations. Have you not known fome examples in this
kind? r
Laftly, Ifitbefucha judgment to eat unclean things Obff$;
with the Gentiles, even meat to fatisfie thier hunger. Cer-
tainly then it is a fearful evil for any of the Saints to partake with
ungodly men in unclean wicked worjbip. There might be as
much excufe for this as one could imagin, why Lord (they
might fay) (hall we (tarve? True, they might no queftion
eat that which was unclean rather than fterve, but yet ic
was a great mifery that they were in, that they could have
nothing to cat but that which was unclean : but now the
other is, not only an aftiiftton, but fin, and indeed the
moral of it is to (hew the great evil that there is in joyning
with any way of falfc worfhip 5 to joyn faife worfhip it is.a
A a great
l$% An Expojition of Chap.9.
great evil, and 3n argument that when God leaves us to
this, hedifclaimes us. Cyprian dehorts Chriftians from
communicating with wicked MinHters, from this place :
Nefibiplebs in foe biandiat-r^ & cum pro Hofeam Propbetam
lOmminetur & dicat cenfura Uivina, &c. I do not fpeak of
not joyningin Worfhip, if there be unclean ones there,
Minider^or People. And I am perfwaded if it be through-
ly weighed , there will no body be found to be of that
mind; for it is impoffibie that any Church in the world
but in time there will be fome that are wicked which will
be prefent: but this is not that thatcaufes many to for-
bear^ not the prefence of wicked men) but find the un-
cleannefsof the Worftiip, fome things that was done actu-
ally there, that their confeiences told them to be fin.
Secondly, Becaufe they could not do their duty as they
ihould, but if they can have liberty to do their duty, and
the Worfhip be not polluted, I think upon ferious confi-
deration there can be no quefiion made : although there
fhould be fome that are unclean admitted, yet if there be
in the Church any order and government, that the un-
clean may be call out, and libertte that every one may dif-
charge his duty, astogoand admonifh, andtaketwoor
three and then tell the Church, and fo to deliver his own
foul, no doubt but they may communicate.
Ve R. 4.
7ky frail not offtr Wine-offerings to the Lord ; wither fid -
they be pleafng unto him*
H E Prophet in the Name of God proceeds to further
threatning of lfratl% and this in the 4th veife is a
very dreadful one: 1 bey pall not offer Wine offerings to the
Wine and Lord-, neither ft all they be plea fingunto him.
Oyl in fa- In their offerings there was wont to be Wine and Oyl ;
erifice* ' tonotecheerfulnefs inGods fervice: thus in Numb. 15. 5-
2j£/£; Ibt fourth part of an Hyn of -W'm for a drin\ offering ft alt thou-
JWfifiedr* J *• prepare ,
Ver.4 the Prophejie of Hose a. 163
prepare, and for a meat offering thou fhaltprepare two deals of
Jiowr mingled with the third part of an hyn of Oyl. But now
ai joy fhai betaken away3therelhal be nothing but fadnes
and finking of fpirit under their mifery,no Wine offering.
Hence note. That, thofe who abufe their joy to their iufts Obffi»
when they have it9 it'sjuft with God itfhould he taken from them3
that they fhould have none to give to God though they would never
fofain.
Secondly, This makes an affliction to be bitter and grie- obf.2.
vous indeed, lhat aU joy and etmfort in Gods fervice i* gone ;
for that'i the fcope, 7 bey frail offer no Wine offer ings&\\ their
joy in the fervice of God (hall be gone 5 they {hall not on-
ly have forro-w in cheir outward afflictions that are upon
them, but every time they come to think of any fervice of
God their hearts (hail be dejected, all their joy in the fer-
vice of God (hall be taken away : there was a time when
fomeof you were wont to offer Wine offerings to the Lord,
that is, to have much joy and comfort in the fervice of
God, but is not all gone? where's your Wine offerings to
the Lord ? you can now perform duties, but your hearts
are heavy and.dul in the performance of them, there's no
fweetnefr, there's no enlargement of fpirit in holy duties,
all the Worlhipof God is a burden now unto you. Now
there is no burden of affliction fo great a burden as when
the duties of Gods Worfhip comes to be a burden. The
Saints, fo long as they have a Wine offering for the Lord
in holy duties, folong as their fpiritsin holy duties can
be free and joyful, their afflictions are not very burdenfom,
they are well enough, this is more delightful to them than
all the Wine in the world, for they can fay of Gods love,
Ibey love U better than Wine 5 fo they can fay of their love
to God again, Ihst our love unto him is more comfort able to m
than any Wine in the world ; Now though they be in afflicti-
ons, their eftates are gone, that they have no Wine to
drink themfelves , yet they have a Wrne offering to
offer unto the Lord. It's no great matter though we
A a 2 have
1 64 An Exposition of Chap. 9.
have not Wiae as we were wont to have at our Tables, but
when we go to worfhip God, we have a Wine offering for
him at any time 5 ^nd this makes glad the hearts of the
Saints more than the hearts of all the men in the world can
be glad when their Corn, and Wine, and Oyl encrea-
kt.
They jh all offer m f^ine offerings ; neither jha U they he pleafmg
unto him ; they (hall not be fweet to him, whatfoever their
offerings be. Now that they offer to the Lord, God will
take no delight in them, they will bebutfowre things un-
to the palate of God, the offerings of the Saints in Gods
way they do cheer the very heart of God; And hence is
the reafon of* that phrafe that we have, That Wine doth
sniht'1^ c^e&rt^e keart °fG°d and many it cheer'd Gods heart to have
* • offerings offered in a holy manner to him, the greateft
joy that God hath in the world is in the offerings of the
Saints, which fhould be the greateft encouragement to
them ; men by their Wine and good Cheer may make
themfelves merry, may make their friends merry, but by
their holy offerings they do cheer the heart of God, they
are as fweet- meats to God, all the Wine and delightful
things in the world they are as fweet (I fay) to God, as all
the Wine and delightful things in the world are for men*
Thou haft a cup of Wine for thy friend to cheer him, but
haft thou a cup of W7ine for God to cheer his heart t that
is a gracious holy offering unto God: Surely that which is
moft fweet to the Soul of God fhould be moft fweet to our
Butiesof fouls : You would wonder to hear a man fay that he
J^Ugion} a takes as much delight, and he can recreate himfclf as much
Stints iei -ln reading, in praying, in hearing Sermons, in holy con-
crtation. feicnCe asyou cando in allyour good cheer, in playing
and drinking of Wine in bowls; you think that men are
mad to fay,that they have as much pleafure in thofethings*
as playing at Cards,and merriment, and mufick,and good
cheer: you call upon them to play at Cards with you, or
bfemerry, you fay to them, why: fhould you be dumpifh
and *
Ver. I . the Prophefie ofHoSEA. 165
and never be merry ? they tell you again3 That they can
be as merry and as cheerful in hearing the Word, and pra-
ying, and readings as you in all your playing, and all
that that you account delightful. You fay to them,That
they^have no recreation. They tell you5 That thofe things
that are your burdens, are their recreation ; you think it
ihrange. Why mould you wonder ? Surely that that Cwte-
tens and joyes the heart of God, that muft needs be the re-
joycingofche hearts of thofe that have the Spirit oi God in
thetn; you have joy and mirth in fuch and fuch things*,
thefe are fweet to you., yea3 but do thefe things iejoyce
God, are they fweet to God 1
But now, this is the threatning here, Ihey fball not be
fweet now to bint : nothing that is tendered to God from
them (hall bepleafingtohim; no faith God, now I will
have other waies to glorine my (elf in upon you, not by
your offerings, Pie rather glorifie my felf in your miferies,
and they (hall be fweet and delightful to me. If an Hypo-
crite hach never fo great enlargements in duties, thefe
would not be pleafingto God, Gods palate is more deli-
cate than to tali fuch fowre and fapleft things, than thofe
are that comes from them. Saith 7ertuUian^ The Spirit of n ..
God is a mod delicate thing, it hath a delicate palat, and yJ^/'lL
fuch fwill that hath fuch mixtures of filth as your fervices wmfint
have, how can they be fweet to the delicate palat of the 810. Terr.-
Spirit of God 1 you are Hypocrites, your lives are naught
and filthy and unclean, therefore none of your offerings
can be fweet, they are but fwill unto chat palat of mine;
It follows.
.
Ibeir facrifices fhaU be unto tbem astbe bread of mourners.
The Hebrew may be taken fubftantively, or adje&ively,
aS thu< : For the bread of mourning, or the bread of mourners )
either orbuch two may be t-jken according to the original^
Nov/ by the bread of mourners is here meant unclean bread*
fort
i66
An Expedition of
Chap.9<
for fo it is interpreted afterwards. It Jhall be unclean.
But why the bread of mourners unclean ? This Text hath
reference to what you readein Numb. 19.11. and i^verfes,
you may reade there, that the dead body of a man it did
defile whatfoever touch'd it, yea,whatfoever came neer it,
and all thofe that were at Funerals that did mourn for the
dead, that came to the place where the dead body was, to
mourn with the friends for the dead, they became unclean
by the dead body : And that's obfervable, that the dezd
body of a beaft did not make men fo unclean (by legal un-
cleannefsj as the dead body of a man did. The dead to-
dy of a bealtmade one unclean but only till the evening,
in Numb. 11.3 s. but the dead body of a man made a man
unclean fewm dales. So you (hall find in the former chap,
of Number s> that they muft be feven daies before they could
beclenfed; and this was to note : That there were mere
remarkable expreftions of the anger of God upon the fin
of man in the dead body of a man, than in the dead body
of a beaft; one made andean but till evening, and the o-
ther feven daies. But the reafon why there was this un-
clean nefs from the dead body, was :
Firft, To note the uncleannefs that there is in fin, in
dead works, that thofe that did meddle with them they
were polluted, yea3the uncleannefs that there is in coming
near unto finners; the coming but near to them, all that
was in the tent was polluted.
Secondly, It was to fhew, how little f leafing to God Yum-
vol mournings are^ for they were made unclean by them:
they were made unclean by their Funeral mournings, for
this bread 0$ mourners is the bread that they eat in their Fu-
nerals. The Gentils did mourn for their dead in an inor-
dinate manner, exceedingly 5 and God would have a dif-
ference between his peoples mourning for the dead, and
their mourning, becaufe that he would keep up his peopls
faith, and the hope of refuncVion from the dead , where-
as had they had liberty to mourn fo txaffively as the He*.
Num 19.
11,14.
The dead
carcajs of a
beaji did
notfonweh
defile, as
the careafs
of a dead
man.
Numb,
11. 31.
What thii
flgnifitd.
Why a
dead body
defiled.
J.
Funeral
mournings
Why, if
imo Urate,
nor plea-
fing to God
thens
VeM the Prophefie of H o s E a. 167
ttiensdid, by this means the very faith and hope of refur-
re&ion from the dead might in time even almoft have been
extinguished, therefore God would have them take heed
of that, and therefore he did fo ordain in the Ceremonial
Law, that al the mourners for the dead they (hould be un- ^ ty
clean for fo long a time. As for any that doth give liber- mn to be
ty in their natural affections, and doth not hold the reins fohng un-
ofthem in their mourning for the dead, I would apply to clean tha*
them that Scripture, in Jer. 31. 15,16. thus faith the Lord, T™£
A vote* was heard in Ramah, Lamentation, and bitter weeping, dea£-
Fv a c H e L weeping for her C H I l d R e N, refufed to he
comforted for her children , bee auft they were not. But now,
7 hut faith the Lord, Refrain thj voice from weepings and thine
eyes from tears, thy worhjrf all be rewarded, and thy children jhall
come bac\again. So it followed afterwards. Do not weep
as others, let us not mourn as others that have no hope,
remember that the mourners for the dead in the Law they
were to be unclean for feven daies.
Thirdly, it was to note this, That God wouldhave cheer- 3*
f nine f in hi^s fer vice , and therefore the bread of mourners is
accounted polluted. Levit.i o. 19. we reade of Aaron when , ..
there wasfuch an occaiion of mourning as ever was fal- ^ #I°*
mod) for a man, for the death of hi? children that were fo
eminent in office, and were deftrojred fo with fuch a vifible
hand o?God(.firefrom Heaven) when Mofeswax angry that
the Priefts had not eat of the fin offering, faith Aaron, If
I had eaten of the fin offering to day, froould it have been accepted ?
It would have been but as the bread of mourners, I that have bin ml%HnCu' '
ftruck this day, and am in fuch a dreadful condition,
Would God have regarded the fin offering ? God required
joy in his fervices in Veut. 1 2. 7. 1 8. verfes, and hence that
profeflion was required in Veut. 26. 13, 14. verfes, Then
thou fro alt fay before the Lord thy God, I have brought away the Deut.nl
baUowtd things out of mine houfe, and alfo h^ve given them \ un- 7,,l°#
to the Levite, and u?ito the Stranger, to the Father left, andti the ^J * '
WiddoW) accordingfo all the Commandemtnt's 'which ihouhaft ** **
cemMJtz*'
1 68 An Expojltion of Chap. 9.
commanded me3 I have not tranfgreffed thy Commandements^nei^
mflrated. ^ ^^ jforg0tten t^emt ^ncj then in the 14. verf. / Jtaz>e
wo? eaten thereof in my mourning &c.
They were to profefs this to God, That they had
not eaten thereof in their mourning ; this was to (hew,
that facrirxes offered with a linking heart in forrow, is not
Even fir- pleafing to God, God loves a cheerful giver. We mud
Yotvforfm not pine away in our iniquities, fullennefsand dumpifti-
\ * ti°fh nt*s €Ven *n ^orrow ^or *jn iC f°wres our Spirits and fervices,
mYxJ\ and makes thero unacceptable to God j CI fayj a fullen,
dumpiflmefs of fpirit, though it be in forrow for fin, it
fowres our (pirits and makes our fervices unacceptable to
God. There is a groaning and a fighting one to another,
or rather, againft one another : that is condemn'd in
lm.<;.<). scripture in Jam. 5. 9. the words in your books are thus,
*•?, Tipx~i Grudoe not one againfl another, but in the Original, Sbb not-
r ATI ygJT =» • n 1 a. 11 l l
atafoar. ov groan not one againfi another -^ you lhall have many that
in company with others have a penfive dumpifh fpirit,
A cheerful fighing and groaning, and making their fociety to be bur-
Jpmt in denfom t0 others. Saith the holy Ghoft, do not figh and
company. gfoan one unt0 another, there is a fullen dumpifh iJghing
of fpirit and deje&ion of foul that is as unpleafing to God
as it is unto men, it polutes the heart, and pollutes duty.
But (you will fay J Is all mourning forbidden ? t hat here the
holy Ghoflfiouldfay, Their offerings fhould be as the bread
of Mourners. Chrift faiths hie jjed are t he Mourner j, and the
Sacrifice of God is a contrite heart.
It's true, an evangelical forrow is accepted, but that
hath fweetnefs in it, it is not bitter, that's not a dejected
fpirit, it's not a mourning that caufes deje&ion or fuilen-
nefs, or mraightnefs of fpirit, but that mourning doth
enlarge the heart and makes it a&ive for God 5 hence in
r$,4:9'J' Ezra0g.^. although we reade before that&sr* was aftonifhed
at the fin of the people, yet faith he, at the 5. verfe, I arofe
fiom my heavinefi at the evening fzcrifice , when rhe time came
that 1 fhould facrificeuntoGodmy heavinefs did nothin-
d^x
h — ,. _*».,
Ver.4 the Vrophefie of H o s E A. 169
der me in holy duties. But how many are there that link
down in their heavinef?, and when God calls upon them
for any duty, they cannot arife, they are fo over-burde-
ned with heavy fpirits ? There they link down in a fullen
way, and fhall God accept of fuch a fervice as this is? You mUQ^ ^^
may pleafe your felvesin it and think it is humiliation, ofttmes in
but there may be much pride in dejection; there is none fo dejefiion.
proud a fpirit as the Devil is, and yet no fpirkfo deje&ed as in Satan
as the Devil is. Lead we know ic melts fooneft, but it con- r ..
fumes in the melting : and many times there may be fuch a im
fpirit that may be ready tofcrrowuponany occafioo, and
to melt* but it's fuch a melting as confumes the itrengrh of
it that it is unfit for 3ny fervice that God calls for, now
fuch fervices as you in fuch a mourning way tender up to
God a re not accepted of him, Pvemember this texr3 ibtir
offering (hall be as the bread of mourning.
Gualter hath a Note from this : God would not accept
of the offering of Mournefs, they were unclean, yet (faith
he) there are many that feek to get their greatcft gain from
Funeral mournings, and fallofenveighing againit them
that get gain that way, as their Priefts and Officers that
ufe to tend upon Funerals for gain, he calls them Vulturs
and Grows that do flock to dead bodies, and Sepulcbers
£><?£/, ft hofe are his words) that feck to get advantage by
Funerals. And we know heretofore what abundance of ad- ^ pain
vantage th:re was gotten by Funerals, fcarce could you bu- of funerals
ly a child under three or four pounds, fuch kind of feu firmer!;,
there were, and made them even rejoyce when others did madefoms
mourn,?. nd getting a great part of of their livelihood from Y%°?ce>
the bread of Mourners. mown™
And Theopbjlaft hath another Not% from this place, Ibt
bread o(A40ttrxers. That is, thofe things offered to God Theophy-
gotten byoppreffion, as thus- fuppofe a manor woman la&.w/w.
gets an eftate, and gets itin an oppreifing way, it may be
they are at home and merry, but it may be the poor chil-
dren or widdow is mourning for thofe morfels that thou
Bb arc
170 AnExpofitim of Chap. 9.
art'rejoycing in, but it is the fir ft Note that is the moft ac-
cording to the mind of the holy GhoiT, the mourning that
hachrefpe<5t to the funerals, and fo especially at the deje-
ction of fpifit in holy duties. It follows,
Expof,i, Ibe bread for their foul fall not come into the Houfe of the
Lord.
7b e bread for their foul7\ Thar is^ W h e n t h ey a r e fee k i n g
God even for their very lives. By Bread) is to be under-
r ,, j flood, their oblations more generally3 not only Breads but
'* their Oblations , As Malac 1.7. Ye offer polluted bread upon
mine Altar : it's taken generally for all kind of offerings
upon Gods Altar. So, 7he bread for their fouls, that is,
thofe offerings that they did offer for their very lives.
n, Ca Now from thence the Note is this : 7 bat it's a fad thing
* when a creature would\eek^to God for bU very life, yet then God
rejeU shim and bit offering too. Before thefe people they did
rejeft the voice of the Lord at the Temple, and they kept
others from going to the Houfe of the Lord, they thought
facrifices elfewhere would ferve the turn as well ; but now
they (hail be far enough from bringing any factifkes to the
Houfeofthe Lord though they (houlddefire to do it for
their very fouls. Thus many who in the time of their pro-
fperity do neglect the Worfhip of God and flight it, and
think there is no great matter in it, but afterwards when
Appucat. ^y fce tj3e|r vefy jives^ tjie|r fQUj8 j;e at tke merCy 0f
God, then they would fain feek God for their lives, they
fee they are undone if God be not merciful to them, yet
then God rejects them, their offerings then for their fouls
(hall not come into the Houfe of the Lord, that is; will
not be accepted of God. When a man is crying for an
Alms, but for a piece of hreard,to be rejected is fomething ;
but when a man is crying for his foul, then to be rejected,
•and by God himfelf, this is more grievous.
Seeond Jy, 7fa bread for tbeirfoul, that is. The bread they
have:
■ ■ ■ I n i I - »■ ...«.ri i i , a, ||
Ver.4. f^e Prophejie of Hose a. 17!
have to maintain their lives wkhal,if they would offer that
to the Lord, it mould not come into the houfe of the Lord
to be accepted 5 for by bread for their fouls , may be meant,
the bread that they have to maintain their lives, for fo we Soul put
find the Scripture cals the foul, the life of a man, \i\MatJcrU^
.6.24. Is not tin life more worth than meat ? the words in the Mcit'6*
original are. Is not the Soul of man ? It is here the bread Jfcj.
for the foul, that is, the very bread that they have to main-
tain their lives, their neceffary bread that they have to live
on; although they ihould be willing to offer that to the
. Lord,it (hail not come unto him. Now this is as if the Pro-
.phet ihould fay to them, Now you cannot be brought to
them to offer your Pjpei flaky to God, but your condition ExP°r,2<
(hall befuchasifyou would orBfr the neceffary bread you
have to prefei ve your lives, if you would offer that to God,
God will not accept of it: As if a man were fo poor that
he were ready to ilarve, and yet for all that fuch a man
would fay, Wei, though ! ilarve, yet I wil offer this I have
•to live on, and I would offer this to God rather than have
it my felf, now you would think this mould be an argu-
ment of a great deal of devotion. But the cafe {hall be now,
that though you would feek God with fuch earnefmefs,
yecthe heart of God mail be fo hardened againftyouas
they will not be accepted.
Ibofi who in time ofprofterity are loth to deny their eafe, and nh r„
loth to lay out any thing of their fuperfuity for God, but time may
come that though theyfcouldbe willing to bite off their 'very nails,
.andpluck^out their eyes, and tear their very flefb in indignation
for their fin in resell unto God any way, yet this God pall not
iMucbjafe to have regard unto. Therefore this learn by it, to
ifeek God while he may be found, and not to ftand upon U^'
your own terms wich God in the day of your profperity,
.and to fay, I cannot fpare this and that for him ; but if we
.deny God now what is his due, though we would give to
him hereafter that that our lives lay upon, yet it mall not
be accepted.
B b 2 3, Bread
172 An Expojition of Chap.?.
Expof.j. " 3. Bread for their fotth: that is, they (hall have no more
bread than will ferve for their very life from hand to
tr.outh^they (haii have nothing to bring to the Houfe of
the Lord, they fhalibefoputtoit, when they are in cap-
tivity, they (hall be kept fo ftri&ly, as to have nothing
but bread and water, nothing but from hand to mouth ;
they fball be far enough from having any thing to offer
to the Lord, to be accepted of him; if they fhould think
of bringing any thing to the Houfe of the Lord, alas!
what have they? nothing but a little bread for their
foul . -
Obfer From whence the Note is thi«, To have m effate to offer to
God in bhfirvicejn the waus ofbi'piblickjeorfiif U a great af-
jHUion. It follows.
Ver. 5-
What will ye do in the folernn day, and in the day of the
ferfoftleUrd?
NOW they (hall remember their folernn daies, their
fcafts, and fee themfelvescut off from any further
Explic. 1 enloying of them, it muft needs be a great fadning unto
their fpirits to think what daks once they had, Oh what
folernn times and feafts that they did keep to God 5 for a-
ny to fit down in times of affliftion and fay, I remember
what dates of joy in the fervice of God I once had.but now
they are gone, Oh! tbedaiestbatl waswonttohave,how
fwc et were they * but all is nowpaft and we muft fit down
in forrowand affliaion. There was a time (faith God by
the Prophet) that yon would notfuffer any to go up to
the feaft, but now you (hall be far enough from Jerufakm
or any other place of Worfhip, and the very remembrance
of thofe folernn dales (hall begrievousro you, Oh I what
rcitiioudointbofefokmn data ? Thofe folernn dates were
date's of joy, in Numb. 10.10. Thus I think fome carry it,
they make thofe feafts to be the feafts that they mould have;
, €onc
Ver.5 fhe Trophejie of H os e a. x73
cone up to lerufakm in 5 but I take not this to be the (cope
oftheholy Ghotlhere, but rather thus; by the folemn *»»**•
Daies and Feafts of the Lord is here meant, the folemn
day of Gods wrath and vengeance upon them;' now for
the making out of that I "(hall (hew firft, that in Scripture
the day of Gods wrath is cail'd thefolemn day, and the
dayotGodsfeaftisthedayof his wrath, a day wherein
God feafts. t r ^ . .
Fir(L The folemn day it is the day of Gods wrath, in
lament. 2.te. Ihonhafi called as in a flemnday, rny terrors Um.2.22
roundabout, f that in the dty of the Lords Anger mm ejeaped.
So that the folemn day i* the day of the Lords anger there.
And Secondly, The day of Gods F«?j/r, that time when
God do;h execute his wrath upon wicked men is r he.day
of a feat* to God. In Revel. 19. 17, 18. verfes, (b-fides o- ^^/.(2-
ther texts) An Angel cried with a loud voice to all the fowls i/^S.
that fly in the Heavens, Come, and gather pur felvts together to
the f upper of the great God, that ye may eat tbefefi of Kings, and
theflefo ofC^tainsy and the fie fi of Mighty men, and tbefefk of
Horfes, and oj them that fit on them, and tbefiefh of all men both
fee and bondjfuth fmsl and great: it is the day of the Lords feafr.
Now'cisafoiennday, a d;y of the execution of God- &%y fi
wrath, becaufenovv God executes wrath publickly and f4^.
brings much wrath together. 7hou haft cali'd as in a £>-
lemnday my terrors round about. You know that in the
day of a petty Seflions there may befotne jufticedone, but
moreprivatly ; But in a day of folemn A ffizes, when there
is a full Goal delivery, then judgment is done publickly,
foGod executes juftice fometimes upon men particularly,
but God hath his folemn day to execute his judgments
publickly before all j and then the Lord feairs.
The day of execution of Gods wrath upon wicked men
. is a day of fcah\upon this ground.
Firfl, Becaufe the day of their feals were dshs of (lay- Cr04*
ing facrifices5 fo they mould now be (lain, and God would
account even their bodies that were flain to be as facrifices
for
174 An Expofition of Chap.9.
for this great feaft of hi?, hilfa 34 6. 7h lo-'d bath a fa*
Jp. 34.0. crijicejn Bozrjth, and a great jlaugbter in the Land c/Xdumea.
Zcph,i.7. ^n(^ ul Zep'i- I- 7« ^ be day of the Lord is at band^tbe Lord bath
prepared aja:ripce0 he bjtb bid bit gnefts. And tben itjball come
iopaftintbeday f>f the Lords facrifice, tbat I will pitnijb the
Princes^ and the Kings Children &c. He hath bid his guelts ;
fo here's the fealtoiGod, and the (laughter of great men
are here, the difhes as it were of facr/tice that God would
_ ,. have at this his feafr, the Executioners of Gods wrath are
Gods l ' noW ^ils ^£iQ^ to kill n*3 ^orifices. Soldiers and Execu-
te/?*, uoners thc-y are turned the Prieih of God for to kill his fa-
Lr,t$t 4. crifice tor this his feaft. Hence in Jer. 6. 4. Prepareye Wat
- TfiHfp againft her, it is in the Original, San&ifie the Wat\ and in
H"1!?!/ another Scripture,, thole that were the executioners of
-H j p Gods wrath , were call'd Gods Sanctified ones.
Stii&ifi-a' ^RC^ t^en furtner3 A dfoj of Feafiing is, a day ofEejqy*
tefitm clng^ this day of the execution of Gods wrath upon iln-
ta helium, ners, efpeclally great finners that do efcape mens hands,
it is a day of Rejoycin:z to God, asinadayof Feaft: And
,an this word that is'tranflated Feaft, it figriifies Dancings it is ,
a day wherein the Lords heart doth as it were leap within
Cods him becaufe of joy, God rejoyces m-the execution of hi*
math why righteous judgments upon them ; therefore Gods wrath in
called Scripture is cali'd Wine, They fnall drink of the Wine of his
Wine. wrath ; the Lord at length when finners continue impeni-
iteviLio tenc *s as mucn delighted in the execution ofhis Juftice, as
Explic. men can be in drinking of Wine. Jn Vent. 28. 63. As the
Dent. 2%. Lord rtjoyced over you to doy on good, fo the Lord will rejoyce 0-
65. vet you for evil. A n d i n Fzeh^ 5.13* Thus ft: all mine anger be
E%ek- 5** accomplifhed, and 1 will caufe my fury to reft upon them, and I
J3'' will be comforted. (It's a very ilrangeexpreffion.) Oh ! let
us, my Brethren, take heed how we rejoyce in fin, God
may rejoyce in the execution of his Judgments upon us
due to our fin. Men have their daies in joy and mirth in
fin 5 and God hath his daies of joy and mirth in the exe-
cution of his wrath; Oh! how fad is the condition of a
creature
Ver. 5 . the Prophefe of H o s E A. 1 75
creature when the infinite merciful God (hall rejoyce in his
ruin ! Surely then , if God doth fo rejoyce in the executi-
on of his wrath upon wicked men, then the Saints alfo
may rejoyce ; in Pfal. 58.10. The rigbteozv frali rejoyce when *J *™n
he feeth the vengeance ,he frail rvafh hi* feet in the blood of the n>ic- q0^s venm
ktd: Taken from the cuftom of thofe Countries,, that were geance.
wont after their travels to wafti their feet with cold water, PfsS.io
and that did refefh them : fo the blood of the wicked illupraud
mould bs refreshment ro the righteous. Now this is not
aninfuking joy over them, but rejoycing in the honor Yctnotan
that God hath, and in the gcod that dcth come to the ^Jultwg
Church by the execution of fuch men, both unto God J0?9
and to his people. So that it follows in Pjal. 5S.11. ^-py?yg.ir
rilf there is a reward for the righteous ;' verily Were is a God that
Judgeth in the earth. The baints may look upon wicked iut j0ym&
men when they fee them executed and pkty them as men ; with fi'y-
but they may rejoyce in this, becaufe they fee fuch a fpe-
ftacle before them as makes this Scripture to be good, Ve-
rily there a reward for the righteous; verily there is a
God that judgeth in the earth. And in Pfal, 52.6. The
Right com frail fe , and fear , and laugh : Mark, though He And tnixt-
may rejoyce, yet he mult have fear mixed with it, he (hall t^hfiar.
fee, and fear,and laugh. And note, that Scripture is fpo- ffi^2t6*
ken of a great Courtier, of Voegy one that was a mod de-
fperate enemy to Gods people, one that watch'd ail the
waies he could to do mi fc hie f, and efpecially to do mif-
chief to David, and he was the man that came and (Hr'd
up the King againft David, this 52. Pfalm, is made concer-
ning this Doegy and a Prophefie of his deflru&idn, faith
the Spirit of God, Ihe Righteous fralifee, and fear, and laugh: Note.-
If a man can keep his heart fpiritiual, fan&if^ing Gods
Name in the beholding fuch an object, thofe that are e-
• minent wicked men brought to execution, he may Lawful-
ly according to the mind of God, feaft -his eyes in thebe-
holdingoik, fuchadayis call'd the Feaft of the Lord.
And the Lord doth' not ufe to featf himfelf, but he calls
his
1 7 6 An Expofrtion of Chap-9«
Fw. 1 r. htj Saints to feaft with him • in Prcv< 1 1. io. When it goeth
lQ' well with the right eom^ the Cityrefycethy and when the wicked
ferifb there U jhuuting. A nd this is according to Gods mind
it (liould be fo. And therefore Chriitians above all men
Should be far from a proud infulting even over thefe men,
but yet when God laies an objeft before them wherein
they may fee the anfwer of fo many prayers, and the fruit
of the cries of fo many thoufands that were opprefied, yea,
of fo many thoufand confidence- oppreffed ones, that have
cried againitfuch a one, ifac theftroke of God, they with
j#jf hearts lift up to him (hall give a (liout that mall coqjc Kpro
ult? tns Heavens, this pleafes God, and the holy Angels, and it
is mufkk firfortheday of the feairofthe Lord^ thus the
Saints may do in the day of the feaft of the Lord.
Fxpof, Yea, but faith the holy Ghoft hereby the Prophet, But
£Y°ul what willyoii do ? the Saints may do thus when God makes
this his fea ft in the execution of fuch eminent wicked men,
hecallsj0» to it, to rejoyceand blefs his Name, he bids
you look here and fee, is it not good waiting upon me? the ,
Saints may dofo and biefsGod, But what will X OV do
in the day ofthefeafi of the Lord ? What will wicked men do
inthatday? what will become of alt > our jolity ? what
will become of all your iioutnefs> and wilfulness, of all
your pride, of all yourfcorning, of ^11 your vain hopes,
when this folemn day come?, and when the feaft of the
|£mo, j. Lord comes? Inlfa, io. 3. we have a Scripture paralel to
this, W bat willyou do in the day of vifitation ? what will you
do> and to whom will you fy fir belp^arJ whin willy on leave your
glory ? Can you tell what in the world to do ? You can
tel) whattodo now4 you have your wills3 and pride it,
and (but it out now, but what will you do in the day of
vification, when Gods folemn day and this feaft comes?
Oh ! what can they do but as the great and mighry .,men,
Revelations 6. they cry to the hills to fall upon them, and
to the mountains to cover them, for the great day of the
Lambs wrath is come. Thofe that are the moft bold and
prefumptucus
Ver. 5. the Prophefie cfUoSEA. 177
Prefumptuous in their fins, when this day of the Lord
Comes they (hall be inthemoft miferable perplexity itot
knowing what to do, they know not how to bear that V*?*}
which is upon them, nor how to avoid it, nor what ^ffi
courfe to take, what can you do in fuch a day 1 men w the
For, Lords day.
Firft, All your comfortsthey are gone, ail fuch things 1.
that your hearts clofed withal and made as Gods to your
felves, they are gone.
Secondly, Now God himfclf fights againft you, in If a. 2.
.13.6. Howl ye ^ for the day of the Lord U at band, it fbaU come Ua> l$»6.
as a dejiru&iott from the Almighty, But it may be you look
only upon fuch and fuch men that are the Inftrumentt. No,
but it is a deftru&ion from the Almighty, and therefore ttt&mti,
what can you do?
Thirdly, Confcience in that day that will terrifie 3.
you.
Fourthly, You Giall not know whither to go for help : 4.
To the creature, that cannot help you, your vain hopes
in the creature hath the very heartftrings- of them broke,
you thought that you might (hift and help your felves
there, but now you fee there is no help there.
What then? you cannot go to God, then the very <j
thoughts of God muft needs be terrible to you, and then
what will you do?
Further,- For thefe miferies they are but the beginning 6.
of furrows, this cj^y of the Lord it is but a preparation
for another day •' there is yet a more folemn day of the
Lord in coming than this prefent. Oh ! what wiUyt do in
the day of the Lord ? Howfoever a man may refolve to fet a
good face upon a thing; Oh! but my Brethren, though Sme1mtd
you cannot fee daunting in a countenance, yet did you nod fae
but lee, the black bofom, and the woful guilty fpirit that on it even
there is by fin within, you would know that they could **&«&,
not in the world tell what do do in the day of the Lord. whofifou!<
It's ftrange what a man may do even before death, in the ^ftlmu
C c prefencs
i78' AnExpoJitiott of Chap. 9.
prefence of men, although his own confcience tells him
fu eotherwife, and though men are ready to be tak n
with dying mens expremons,yet many times there is much
deWhy you^Tli fay > What a man dotbprofeJMen be * ft*
There is a notable ftory concerning this that Bifhop La-
timahnb, in one of his Sermons, he tell of the defperat.
ftoutnefs of a certain mans heart evenwhen he was to die .
a, he was uding he comes to a place where the execution of
IS«*W amanwa tobl, he turns afide, and «■ hen the people faw
he's t himXy made way, andhecomestofpeak wnhtheman,
DiClmf and bS he and all hat were about him co,Id not get out
upon itie a"°?° „?„" JnrvtoGodfor the guiltinefs of the fa&
execution of him to give glory to uou iui i» 5
of Sir W. for which he was to be executed, but tlood out " », that
Raleigh- he was not guilty; and when they could get nothing cut
of Mm Xy turned the ladder, and the rope being cut and
not. lxius 1 < V er t0 venture their fouls upon it 5
much de^ftion. ?f fP" Jhana for ust0 confider what we
^VnYtolay^otanwWehavedone , that foin fuch ,
do, anf'°Ja^.asthi. we may know what to do; the-
Serving Godwht 'havTwalled confcionab^ before
S, they know what to do in the day of pubhck cala-
m7»r firft They can blefs God that ever they knew him,
hearts to fear hi« name.
Ver. 5 . the Prophejie offl o S E A. 1 79
Secondly, They know what to do in a day of calamity,
they can exe-rcife their faith upon that Word in which the
Lord hath caufed them to truft, they can make it to be the
fupport of their fouls, and the joy of their hearts, even in
fuch a day.
Thirdly, They know whit to do, they can fan&ifie
God Name in his righteous judgments, they can fee mercy
and the love of a Father in the foreft and heavieft aifli&i-
on» that do befall tbem.
Fourthly, They know what to do 5 they can eafe their
fouls by powring them forth into the bofom of a gracious
and reconciled Father.
Fifthly, They know what to do ; they can fee beyond
all thefe prefent evils, they can fee Immortality and Glory,
they can fee that on the other fide a little beyond thefe
troubles and afflictions, there is an everlafting joy and day hb, ij.ij
of peace coming to them. A Job can tell what to do, he & Chaf
canprofefs that though God kill him he would truft in l9-2U
*him. A ZWW can tell what to do, In the multitude of the p/S/.iio.
farrows that 1 bad in my hearty thy consolations rtfrefro my foul.
AHahacukj:antell what to do, Although the fig-tree fkwld Hab.$.z7
not bio from, nor fruit be in the vines, the labor of the Olive ]h all
fail, and the fields Jhallyeeld no meat, the fioc\s jhall be cut off from
the fold, and there fh ah 'he no heard in the flails ; yet mil I re-
joy ce in the herd ; je* mil I joy in the God of my falvation : Thus
you fee the Saints they know what to do in fuch a day; and
this is the excellency of grace, that it can never be put fo
to it, in any ftrait,but itcan tel what todo5 asVavidhid
to Achifh in 2 Sam. 28. 2. Surely thoufhalt know what thy fir-
vmt can do. So the Saints in time of common diftrefles
'they (hould fet their graces fo on work that all may fee
what their faith, and humility, and patience can do, that
they may be able to fay, well, you (hall fee now what the
Servant of the Lord can do : If one (hould fay to one that
hath made profeffion of Godlinefs, Youfpakemuch of the Aquefl.tn
excellency of grace, but what can you do with it? The a^°Mor
Cc 2 anfwer
I So An Expqfltion of Chap. .9?
Obfti.
anfwcr that fuch a one may well give, is this : When you
cannot tell what Co do in- the world nor which way to
turn your felves, yet through Gods mercy I can tell what
to do Grace will be able to carry a man through fire and
water,thatfaith of mine, and the grace that I have gotten
by the Word, that you can (corn at/it's that doth through
Gods mercy enable my foul to rejoyce, yea, to triumph
in Tribulations, Can you do that? You can rejoyce now
when you are in a Tavern, but in the day of Tribulation,
whenadifmal day (hall cometo the world, what will you
do then? I thank God I have that that can rejoyce my
heartinfuchaday asthisis; and that that I have gotten
by the Word, and by prayer, and by the Ordinances, can
enable me to do that that you cannot do; that's fome-
thinz, that when a man in times of Tribulation can carry
himfelf above all, fo that men or devils are not able to pQC
him in fuch a cafe as he cannot tell what to do. It follows.
Ve r. &
For /% thy are gone , bee aufe of deft ruU ion.
But do you fay to us, What will we do in fuch a day V
Why, we know well enough what to do, we have a way to
help us; if all your threatnrngs fhould befall us, yet we
can have help: why, 'tis notlike that all this mifery and
difoiation thatyouprophefieof, it's not like that it wi
comefuddenly ; thenfurely we know what to do, we will
cet to Enpt, that's not far off; and if we cannot live here
in our own Country, we will go to MmfbU, that's a brave
City and there we may live well enough; Many of us are
Merchants, and Memphis is as great a place for Mercandize
as where we live, and we will get thither.
Thus carnal hearts have alwaies fome lhifting thoughts
and fome plotsin their heads thinking of waies to provide
for themfelves, and indeed it's this that takes off*he hearts
of men from humbling themfelves before the Lord and ma^
Ver.6. the Trophefie ofU osea. 181
king their peace with him, becaufe they think they may
fhift offGods ftrokes thus and thus, therefore they do not
fall down with trembling hearts before the Lord, and cry
unto him, Lord, what wilt thou have us to do? but they
know what to do themfelves 5 and were it not for this,that
their hearts were thus taken ofTby drifts, Oh ! what hu-
miliation would there be then before the Lord, what Tub-
je&ingtohim, what feekingofhim > lfa. ^7. 10, Ibouart Jp,$%io
wzaried in the greatnefoftby way ; yet faideft thou not, There U
no hope : thou bafi found the life of thine handjberefore thou wafi
not grieved. Thou thoughteft thou couldi} tell what to do,
therefore thou wert not grieved. When God doth intend
mercy to men, he takes them off from their vain hopes,
from all their drifting reafonings, and then mercy is at
hand. When the hearts of men are brought to this, to
cry. Men and Brethren, wbatjball wedo ? and as Jebopapbat,
We know not what to do : but our eyes are towards thee : I fay,
when mens hearts are taken off from all their (Lifts, and
they come to this pafs ; As for any thing in our felves we
know not what to do, but only our eyes are towards thee j
then is mercy at hand,and never till then. And therefore
all the time that you are reafoning thus in your own ima-
ginations, all that while you are far from mercy.
For h> tbey are gone to Egypt, becaufe ofdeftrnffion.
m '
The Prophet fpeaks here of a thing as if it were dene
already. Although they were in Samaria, and in the Ci-
ties oilfrael, yet faith the Prophet, L<?, tbey are gone to j3>
gypt : the wiach of God was too hot for them in their own
Country, and away they are gone and got to JEg)pt for a
refuge' r\ir ~<
Carnil hearts in fir aits will rather make any thing to be their OoLZ*-
refuge than God. And my brethren, jult thefe for all the
world have been (I fear) and it may be yet are* the thoughts
of many among us 5 Why, (think they) Minifters of God
they
1 82 An Expoftion of Chap. 9.
" " ■ ■ ■ Ml I ■ I I I I I ■ 1 . 1 ' 1 — — — — <»— — I
they threaten Judgment1, that God hath a contrcverfie a«
England ga"*ft U8j anc* we *e6 now fon*e tokens of Gods wrath up»
onus; Well. let the woril come that can, we hope to fhifc
fome way or other, we may get into Helland) or Germany
ot France, ovNew-Englands if the worft come that can, I
hope we may have ttme enough to get one way or other
tomake fhifttolive; and thefe back-doors that their eyes
are upon, have made them lefs folickous about, and lef$
helpful in the great things that God calls all with a loud
voice to joyn together with ai their {h*ength,that they may
deliver their own Land from that heavie wrath that hangs
over you. Well, notwichllanding mens thoughts are for
fhifting, it will prove that all will be vain. Saith God,
You think to (hifc to this place and the other, you may
bedifappointed, (or Egypt (hail gather you, and Memphis
fhall bury yoUj my wrath and fore difpleafure (hall pur-
fueyou thither. It's a vain thing for men to feek to fly
from the prefence of God: But certainly in fome cafes a
man may fly from danger : As in regard of mens Relati-
ons and Stations, they fee that their work is done in one
place, and God by providence opens them a door to ano-
ther, though not out of diftruft, but if when God calls
for further work here and there is no door opened by pro-
vidence, but what's broken open bythemfelves out of a
diftruft and flavifh fear only to provide for the flefb5 I fay,
fuch may expeft wrath to purlue them wherefoever they
go, their fafeft places may prove to be their graves, Egfpt
]b all gather them, (that is taken from the gathering of dead
bodies J Memphis fiall bury tbern : Memphis was a principal
city InEgypt that now is known by the name oiGrandCaer^
your Merchant? and Mariners they know that City that
here the ho^y Ghoftfpeaksof by that name ; and then it
was called Memphis upon the name as fome think of one of
TbePjra- tneKing of Egypts Daughters. A City very famous in
There %|J* for the tywmides and the Kings Sepulchres that were
there, and th« City that flood very commodious for trafick
i>ecaufe
Ver.6. the Prophefe of H o s E A. 1 83
becaufe it flood upon the River Nilus and there was multi-
tudes of ftreet?} I am loth to name you the number for in- The tiwn-
deed it is increcUble, only this thing is remarkable that ge- ^r °f*he
nerally all the Greets had at each end of them two gates veets*
fo that they might belocktup as a Tower 5 and it may be
the holy Ghoft may allude the rather to that, in faying,
Memphis lhall bury you, becaufe every place was ftiut up,
and it's the fame City that you reade of in the 19. of
Jfaib.
Now fay they, We will go to Memphis a brave place for
trarlck, and a very commodious City, a very (a(e City
that hath ail the ftreets like fo many Towers and we will
go and help our (elves there. Yea, but Memphis (hall bury Expof*
you faith God.
From thence the Note is. That it9 j a great affiidiion tobe Obf^.
forced to leave ones own Cou?itry^ and never to return again3 but
to lay our b$nes in afirange Land. The Lord hath fent many
of his fervants into other Countries to live among Gran-
gers, fome there are that have gone among Grangers, yet
through Gods mercy they have not fo gone buc God hath See Vindi-
given them libertie to return again, and though their go- cation in
inghath been fas you know) much afperfed of late, yet -Anfatr te
when more weighty work may give leave I make no quefti- Mr.Jr d-
on but you will be fully fatisfied fo as you mail ackjiow- wai v
ledg a fpeciar hand of God even in their going. Bui here
fpecially the Jews did account it a great mifery to die out
of their own Land. Buxtorfidus in his book called the Je- Buxtovf.
vpty Synago§ttft\dXt% fuch a Tradition that the jews have, Syngbga
They dobeleeve that the Refurre&ioa at the great ddy ludatca.
(hall be at Jtrufalemotthc Jews, that wherefoever any of jfewi0
the Jews have lived and died, yet they (hall rife up at feru* tradition,
falem, therefore when many of them that Jived a great way
ofFdid begin to grow old they would leave their ftation
and goasneertojerufalemastheycould: for this is their *erm€am
Tradition, thap their bodies (hail come through paflages of terra,
the earth all along to Jernfakm^znd that they ml^prevent
the
1 84 An Expjition of Chap. 9.
the trouble of coming fo far under the ground, therefore
they remove their dwelling to dwell neer Jpufalem. And
this is the vanity of fpiru that they are left unto. But
though that be a vanitie, yetcertainlieit'san affliction to
anie to be out of their own Countries and there to live and
die ; but if it be a great evil to flie from ones own Countrie
for fear of deftru&ion, and to have the place they fly to be
madeas their grave, what a great evil is it then for men
meerlie out of love for advantage to leave places where
before they did or might enjoy communion with the
Saints, to leave the Ordinances of God, to go into other
places among Fapifts, and fieatheus where they cannot
have the freedom of Gods Worfliip > Ndto fuch as thefe are
ihould find thefe places to be labyrinth s of miferable per-
plexity to them, it is jufl with God it fhould be fo, feeing
they out of love to gain would thus venture themfelvesj
and therefore let mea take heed of this how they go upon
any private refpefts from places were Gods Wermip may
i>e had to places where they cannot enjoy k. It follows.
the pleafant places far their Silver, Nettles (ball pojfefi
them 5 Tbornes ffrsU be in their 'tabernacles.
The word that istranflated pleafant places for Silver, \it
is, the defire of their fiver.
Firft, It may have reference to this,to their furniture of
filver, that nettle* (hall grow where they wear their fine (li-
ver things,their fine Gupbords of plate,and Woufhold fluff
that they did take fo much delight in, as in Lament. 1 . 7.
Jtrujalem rtntem^tdinthe daies of her affliBion, and of her mi'
l-7* fines, all her plea j am things that fhe had in the dates of old.
Mark but thefe two things from thistext, Jerujalem in the
•daies of her affU&ion and miterie. My Brethren, there
maybe dales of afflittion, and yet no daies of mi(erie, the
Saints may meet with daies of afflictions, but notofmife-
*y$ t-ht wicked whert they meet with daies of affliction,,
they
Ver,6 the Prophejle of Hose a. 185
they meet with daies of mifery; butthething I note that
text for is this, They (hall remember all the pieafant
thiags that they had. Oh! they (hall think then, whac
fine Cupbords of plate they were wont to have, and all
their fine things; fohere, here'i a threatning that there
frould nettles grow in the very place where their fine hou-
(hold fluff (tood, fuch a place of the houfe where fuch a
fine Cupbord of plate was, all (hall be fo demolished chac
perhaps Nettles and Thorns (hall grow chere.
And then fecondly, The places where they hid their
Silver, as you know in times of War men will hide their
Silver, and they think they may come back again and
have them, but faith God, you (hall go far enough from
them , and I make no queliion but another Generation
may find treafuresof fiiver in the Countries, in the midit of
Nettle bufhes and Thorn bufhes.
Thirdly, It is their delightful houfes adorned with fii-
ver,that were fo glorious to their eyes,al now is gone faith
God, and Nettles and Thorns (hall grow up, they (hail In- Q^V1
berit^fo the word is ; you hope toleave thefc brave houfes
to your children to inherit, but now faith God I have o-
ther Heirs for your houfes than your children, I have
Thorns and Nettles to inherit them, for fo the word is in
the Hebrew, Ibeyfo all inherit. It's a lamentable fpe&acle
to fee places where fair buildings have been that now Net-
tles and Thorns (hould grow, as it is like to be ifthcfe
Wars hold in divers places of this Kingdom, that was the
complaint heretofore of Troy, There was Corn grew where
once Troy was> it was made a plowed field, but to S:j&ei€fi'
have Nettles grow it is woife, for where the plow goes !«', *
there are inhabitants, but where Nettles and Thorns are
that's a defolate wildernefs. Travellers tell us, that in
manie places of Germany, when, they goby where brave
buildings were, there's nothing now but bufhes and net- Gm7*nJ-
ties; the Lord deliver us from fuch a heavy ftroke as this
is, thisi$threatnedin//*.32. 13. Vpon 'the Land vfwy fee Jfa.32.1*
D d j?le
I g6 An Expofitim of Chap. 9.
fie fraU'come up bryars and thorns ', je<* k/wi £# *&e houfesef joy
in the joyous City* Would ic not be a fad fpeftacle to fee
fuch a City as this to have the buildings overthrown and
London. to nave ISIettles and thorns in your faireft ilrcets come up ?
yet fin is fuch a ruinous thing as this. And then in Ifa.34 .
13. 7 boms pall come up in her Palaces, Nettles and Brambles
J/4.34, 13 jn tye Furtrejfis thereof, and it jhall be a habitation for Dragons,
and a Court for Owls •, the Owls they dial keep Court there.
In our Courts we know what abundance of fin was there,
now the Owls (hall keep Court there inftead of thefe Cour-
tiers that lived ib bravely there formerly. Oh my Bre-
thren ! fin is a leprofie that infe&s the doors of our hcufes :
there's a notable ftory in 2 King. 25.9. it faid olNebucbad-
2 King. nezzar, That he burnt the Houfe of the Lord, and the Kings
25V9. houfe, and all the houfes of Jerufalem,^^ every gnat mans hou\e
burnt be with fire. There is a great deal of fin committed
in great mens houfes, and at this day how have the great
menoftheLandalmoftin all places ftewed a fpirit of Ma-
lignity againft the work of Reformation, Oh how juft
with God is it that the houfes of thefe great men fhould
fnfTer*, thisthat here is threatned in my text, and manie of
them have been lpoiled already, and if God give them not
hearts fpeedily to fee the evil of their waies it's very proba-
ble that within a few years this text of mine may be fulfil-
led upon them.
They Jhall pojfefi them.
It may be they think though the War did keep us from
our houfes a while, nay though they mould be broken
down, yet our Lands will hold, they cannot take away
them. Nay faith God, flatter not your felves with thin-
king to come to it again, for you {hall never come to them3
for Nettles andThoms jhall pojfefl it. And thus we have done
with the fixth Verfc5 but a very little of the feventh Verfe.
Andfo,
Ver,
Ver.7* ' the Trophefte ofU o s e a* 187
Vir. 7,
$be dam of Vifnauon are come, the dares of Reconvene*
are come*
And of Reeempence*
GOD hath his fet time for the Execution of Judg- 0bf la
ment.
What good is it to a Malefa£tor that he is let alone a Admonitio
while in the Prifon, when he knows that at fuch a
day of the Month muft be the day of his Executi-
on*
Ibe day of Vifitatkn and Recompence 3 i.e. of Enquiry for Obf.2,
all thy evil.
Your Judgments they are none other but, R.ecompences ;
you may have vain pleas and reafons to juftifie your felves,
but when God comes to vific you he will deal with you in
away of Recompence proportionable to your waies; If
you would fall down and acknowiedg your fins and your
need of Mercy, then it may be you may find Mercy 5 but
ifyouwillftandto juilifie your fdves, then expeft that
God when he comes, will come ij* a way of Recom-
pence.
And now my Brethren, Oh! what a defperate venture
is this, that men will venture to deal with God in a way
of Recompence, whenas you may be dealt withal in a way
of mercy ?
You will fay, Who are tbofethat mil deal with God in a way ^VJcr
of Recompence? ' J'fff
Certainly thofe that will plead and juftifie them felves, they I
and will fay, God knows I do what I can, and this is not wbat tbe>
fo much my fault as others: Thenexpeft that God when can'
he comes to deal with you he will have your pleas to be ful-
ly examined, and if it prove that your pleas will hold,
you (hall have accordingly ; and if it prove that your pleas
Dd 2 ftiall
*88 An Expopion of Chap.c?.
fliall be found falfe3 then you (hall be dealt withal in a
way of juftice. Will you venture > dare any of you ven-
ture upon your Pleas to ftand it but? if you fay, you do
whatyoucan, you will betried by it,and yon fhallbere-
ccmpenced accordingly ; andific be found indeed that
you do what you can, you (hall be faved : but if it be
found you have not done what you could, you fhall perifh
eternally: Will you venture? certainly, whatfoever you
(land pleading to juftifie yourfelves by, you may exptcV
that God will deal with you in a way of Recoro pence.
The dales of Recommence arc come*
Expof, Tw'tctcome: as it is faid^ Babylon is fallen) if fallen. If.
raelwasin away of Recompence and would hardly be
moved with any apprehenfion of danger, and therefore
you have it twice repeated.
From thence the Note is this.
Obf i 7 bat the apprehenfion of an evil prefently comings thst terrifies
the foul. You have a notable text for that in Ezek,; 7. 6.
E&k 7*6 An end ii come^ the end is corner and then in the next words,
L Behold^ it is come again. In one little verfe three times. An
end is come0 the end is come $ behold^ it is come* And in the
verfe before, it comes y and in the verfe after, it u come j five
times God tells them that3 it is come. Then faith my text,
lfrael Jkall know it.
qu£* Wicked men will not know till they feel*, when they
'*" are (truck, then they will know. The beftknowledg of
Gods difpleafure it is from the caufes, but if men will not
know from thence, they (ball know from the effects. In
their profperity they had many falfe Prophets that foothed
them up, fo, that they were kept from knowledg, but
now when they had felt Gods itroke, then they (could
know; bat he doth not tell you what you fiiould know-
They .(hould know thefsi ttfngs. Fir % ,
Ver-7 the Trophefte <?/Ho5EA. 1 89
Firft, They (hould know what a great God it is they
have to deal withal.
Secondly^ They (hould know how vile a thing fin is.
Thirdly, They (hould know the vanity of all their
(hikings.
Fourthly, They (hould know the dreadfulnefs of Di-
vine wrath;
Fifthly* The faithfulnefs of Gods Prophets.
Sixthly^ They (hould know the wifdom of thofe who
d ar'd not do as i hey did .
Seventhly, They (lion! d know the follieand vanitieof
all the falfe Prophets that did feduce them before; they
(hould know, that the Prophet U 'a fool, andthejpiritualman
is mad. Oh ! the knowiedg we have of thefe things in
time ofaffll&ion, is another manner of knowiedg than we T, r .
know in the time of our profperitie: It was thefpecch of JfaGani
2- German Divine in an affli&ion, In this difeafe I know Divme.
what fin i«, and how great God is in this difeafe. A nd yet Se Meldi.
he was a Divine, why did he not know before > No tru- er A**ms
lie, I never knew what im and God was fo before. de, Vl,t<e
Now Jfrael Jhall hgow.
Tbeolog,
Gam,
The hfjowhdg that men have of the truth of God in time of af- Obf, 7
fli&ion, U a reortyig kgowhdg. I appeal to you ; How
mmie of you in the time of your ficknefs and affliaions
have known things after another manner than ever you
knew them before ? It follows^
The Prophet is afool> andthej}irita\l man is mad,
Inthetimeof Affli&ion they (hall cry out that thofe are Obfer* ■
fools that did feduce them. One that died not long fince
by the Exchange, cried out of his keeping companie with
lewd Minifters that did encourage him in his waies, and
that did harden him again ft Religion and the Saints of .
God* la i
190 An Uxpopim of Chap.9.
lj» former timet we kmw hew mm would clofe with
wicked Min!fterss and how they would be hardened in
fcornmg at Religion, and Puritans, but theje will have
cmfs ppon rheir fck beds, and death beds, to crie one of
them, for they would tell them that they need not be fo
drift and fo pure : take heed now how you be deceived by
ehofe that account themfelves fpiricual men, they here in
che text upon experience find that the Prophet did but be-
foohheaj, andthofe that had fuch glorious titlesof fpiri-
tiialmen, that they were but madj and if you .take not
heed fome that are here may find it hereafter true upon
. their death beds, that they may cry out of fuch and fuch
Miniftera that did perfwade them to fuch and fuch things.
» But truly t\$ no excu'fe to men, though they (hould be led
m * aficte by Minifters and others,for you fnall find what's the
reafon that they were given up to Prophets that were fools,
it follows in the text : For the multitude of their iniquity, and
for thek great hatred. Thou hadft a wicked and a vile heart
that did hate Gods people and the waiesofgodlinefs, and
therefore It was juft with God to give thee up to thofe that
thou feeit now to be fools and mad-men; Oh! it's juft
with God when mens fpirits are againft the true Prophets
of God, to leave them to Minifters that (hould cozen and
mdo their fouls evedaftingly.
Veiu 8.
The watch- man of : Ephralm » at mth my God : hut the
Prophet k afnare of a fowler in all his vpaies^ and hatred
in the.Houfe of his God.
IN this,and the formerVerfe God charges (as the caufeof
much evil in IfraeV) the falfe Prophets, but yet through
the Peoples fin, for it was through the multitude of their
wickednefs that they were fo guided by thofe falfe Pro-
phets, whom they followed in times of their profperity.
But God would have a time wherein they {hould know
they
Ver. 7. the Prophefe of Ho SEA. 191
fhey were but fools, and the fpiritual man but mad. And
this was Hkewife becaufe of their great hatred, the great
hatredof the the true Prophets, their fpirits were againft
them, and therefore God gave them up to thofe that were
falfe : the fame argument follows here in the eigth verfe,
The watchman of Ephr&im was with mj God: but the Prophet
is a fiiare of a fowler in all his waiesy and haired in the houfe of
his God.
The watch-man.
Sueh who profefs themfelves watchmen, that take upon
themfelves glorious titles. Prophets and Minifters of God
are called watchmen : and thefe made great profeffion that
they would be as careful to forefee, and labor as much to
prevent danger to the People as any of them all, they pro-
feft to be very ufeful unto the people, and to be as much
for God as any, but they were a fnare; and this title of
theirs, and this profeffion of theirs proved to be a fnare 0b^ *•
unto the people. Many vile things are hidden under fair
and glorious titles, as many excellent things are difgraced
under bafe and ignominious titles: You know what a deal
of evil was lately covered among us by names and titles,as
the Chrgie^ and the Churchy and likewife what abundance
of good had dirt caft upon it by titles, as Conventicles ,and
Turitans&nd the like$ and now the titles of things may be
changed into others, but may be as dangerous fome other
way, as formerly thefe titles were both one way and the
other : Let people for ever take heed of cities and examin
what lies under them, be not led away one way nor other,
either by fair or fpeciou 5 titles, or by ignominious titles 5
Ordinarilie people that do not examin things to the bot-
tom, they are taken with names and titles. Butfomewhat
of thefe heretofore.
Th
192 An Exposition of Chap.9.
7 he watchman of E ph.u.im,
The people of Jfrael^ the ten Tribes they had no mind to
the true watchmen, becanfe they threacned hard things a-
gainftthem, they were willing to clofe with any others
that would preach more pleafing things, Co they might
fet one againii another, and this quieted them ; although
the truth was, that thefe watchmen were a raoli grievous
fnare to them.
^ Thus many who have carnal hearts, and are not able
P°' to bear the evincing and threatning power of the Word in
the nicuths of the true watchmen, of faithful MinifterSj
they feek to help themfelves by the opinions & judgments
of other Minifters, and fo think they are fafe when they
hav.e the opinion and judgment of Tome that are learned,
and have repute ofgodlinefs too, for fo certainly thefe
watchmen had here ; and then they can fet the opinion
and judgment of one5again(i the opinion and judgment of
the other, they think they are fafe now and may be quiet,
yet this proves a dangerous fnare.
Obf 2 Whtn there is deer conviUion of a truths it it a dangerous thing
out of a lothnefito yeeld to that , to fee\the opinions of others. I
confefs when a man hath the opinion and judgments.and
if out of love to the truth that he might be confirmed in the
Truths or that he might know fully what the Truth is, for
him to feek help from others is a good thing; but if out of
diftafttoaTruth, if becaufetheheartis weary of it, and
would fain not have it to be true, becaufe it may bring fome
trouble, upon that ground he goes to feek the opinion of
fome other;, and hopes before he goes that he (hall find the
opinion of others to be contraband fo he may have fome-
thing to quiet his fpirit ; this is a great fnare to the fouls
of thofe that have been guilty of it.
7he Watchman of Ephraim : Ephraim had Watch-men
as well as judah.
No
Ver. 8. the Prophejie of H o s E A. 195
Nocaujefoillhut mil have fornt in the place of Watch men Obf, 3,
that have the repute of wife > learned^ and judicious men to main-
taw tU
The Watch-man ofEphraim wot with my God,
They profefled more than ordinarie judgment in the
knowledg or Gods mind, and acquaintance with the waies
o\ God, and yet they were fnares co the people. W hence
obferve :
Every man in hi? erronious opinion doth pretend to be with God5 Obf«4f
andjor God 3 and without tnis indeed he could never be a
Inaretothofethat prorels themielves to be the people o*
God.
With my God.
It muft needs he a great grief to theft who have the true know- Obf. ?,
lcdgofUod3 andindeedhave interejt in bimy to fee others who
arejalfe to maintain that which u ivil$ andyet to pretend to Gody
as if they were for God3 and for the g'ory of Gody and to fet tfp
God at much as any. The Prophet Teems to (peak in grief
and trouble, thefe Watchmen of Ephraim3 thoie among
the ten Tribes, they will pretend to be tor God, to be ior
my God.
Vatahlus hath a further Note upon this, (faith he) E- Vatablus
pbraim made tohimfeUa Watch man, and would near fyhraim^
aim, and would hear them together with his God, like £/c«/f *'
mad- men would hear them together with God, and io rumjdift
they would worfhip Idols and God too, they would ieem tfeudepC.
to refpecl; the true Prophets and falfe Prophet, both which fieta eoj-
is a meer madnefe, (thus he.) 4US vult
audirefi*
mul cum
Dcofuo, audire&tolere ta?n Idol* quam-Deum, um falfos quam teres fropbctM
qiM tff meya infanta.
E c 7he
194 An Expojttion of Chap. 9,
Ihe Watchman o/Ephrazm w& with my Cod.
Obf 6. ■T'hey wotud not wholly depart from Gcdy and yet they
maintain faife worfbipjbey would mingle both toga her.
B u 1 1 h e n , 7/;e Prophet is a fnari3 a fa arc of a Fewer.*
That is, he catches poor fimple deluded fouls as a Few*
Ex f ler catches the bird with calling baits that are pleafing un-»
to the bird, hiding from the bird the (hare that prefemly
coaiesuponit : fo faith he, the Watchmen of Fphraim do
thtis, Firft they come to the people with very fair and fpe-
cious things, and labor to dropinthofe principles, and
do not difcover what inferences they intend to make of
them afterwards, they do not difcover what defigns they
have, and what their fcope is, for the prefent they cotre
to them, and defire them to yeeld to fuch things that fecm
to be as fair as any thimg in the world, *nd with much
pretence that it is only for their good, and they intend
nothing but good, now when they have brought them to
yeeld to fuch things, they know that there are fome infe-
rences to be brought from thofe things that will make
them to yeeld to other things, which had they been pre-
fented to them at (irft, they would never have yeelded to,
but the inferences lay at a diltance as the fnare doth, and
they not feeing what would follow they are brought to
yield to fuch things, that afterwards they cannot tell how
in the world to avoid, but they muft yeejd to further
things : thus the Watchman is a? a fnare of a Fowler, that
laies things that fecm to be very plaufibleat firft, but intend
afterwards to bring the people to yeeld toother things
that would be abhorred if at firft they were pre fenced to
them.
Applic, Good peop!e,as!ongas you Hve take heed of the (hares
of Watchmen in this kind. God would net h*ve you
fuBmic-
Ver.8, the Prophefie of Hose A. 195
fubmit to any thing, nor do any thing but out of faith.
Ton mufi under ft and the ground from Scripture, andefyecialiy Obf. 7,
in the itiMtrs of Gods Worfhip before youyedd and fubmit to any
thing, for ctherwife though things may ieem to be very
fair at firit, yet they may prove to be but fnares before you
are aware. Again
And hatred in the honfe of God, ^,t -
Fir It, T-hls V/atch-manU an ob)eli of Gods hatred^ hi Gods \ '
Hcufe; wicked Officers in the Church bringing in their
fuperlUcion, and importuning and urging the deluiions of
their own hearts, leeking to comply with the times to pre-
fervethernfelves in credit and eiieem, and enjoyment ok
livings, they are an object of Gods hatred, thefe
werethe Watch- men that did comply with tlv: tunes and
fought their own ends, they were the abject of the hatred
of God ; no people in the world whom God doth hare
more than fuch kind ofr Watch- men in his Houfe. And
at this day we lee how God hath calf (harne and loathforn-
nefs in the faces of fuch. They are hatred by way of ex-
clamation - 6 rem odiofamit abaminandam domo Dei. Gh
hideous and abominable thing that fuch Watch-mea
fhould be pertaining to the Sanctuary.
Or other wife by way of efficiency, Watchmen are hatred0 2.
that is, they caufe hatred, they caufe my people £0 hate
the true Proohets, and the Servants of God th«it would
worfhip God in his own way 5 and indeed, there are no
men in the world that are fuch caufes of the hatred ofthe
faithful iVIiniftersof God, the Saints of God, as wicked
.hmenare, Who are the men that do ftir up hatred
and perfection againrt the Saints and People of God ia
former times, but evil and wicked Minifters ?
HttndSntht houfe of my God,
B:it no^-v, Wherein doth thefalfe Prophets fetm to be cnvdgb- Que&»
ed-ag/tnft ?
Ee~2 I find
1 96 An Exposition of Chap. 9«
Anivv:. 1' find fome (and I confefs not without forn probability)
Expofti, uncferftand all thefe of the true Prophets, and then the
fenfe will run thus; You accounted the Prophets pf the
Lord, who declared the mind of the Lord faithfully to
you, to be no other than fools and mad-men, but you
fnail.know that they were no fools, that they wcrenomad-
2 K*"g- men ; To I find in 2 King. 9. 11. Wherefore came this mad ft!-
19 I1- /^rza? frith the Captain of Jehu, and in 2 Clwv». 36.16.
2 CW ,lhpy moci^ty Prophets and Meffvigers of God. Here it is
3 thought Ezekjels friends and acquaintance bound him, as
thinking him mad, chap 3. 5- And fo we reade in the Go-
fpeiof Chritls kinf-foiks, they laid hands upon him as
thinking him to be mad 5 and fo Faulin 2 Cor. 5. 13. Whe-
ther™ be bifida our [elves, it is to Cod. The true Prophets
were thought to be as fools and mad- men, and they were
fcorned and contemned as thofe that werefpiritual mad-
men; but faith the Lord, they (hall know in the time of
their vificacion whether they were thus or no : you (hall
find by your- woful experience that thefe were no fuch
mad-men as you thought them to be. And in time of af-
fliction men have more honorable efteem of the true Pro-
phets of God than at other times, thofe that were jeered at
before, Oh! they were fo wife;, Co precife and holy, and
fuch tender confeiences i Now they (hall know how vain
their thoughts were of them, when Gods hand is upon fuch
men as jeer ad the Minifters of God for being fo holy and
the like, yet when the hand of God hath been upon them,
they have fent for thefe men to pray for them above any
men. So we reade of the people of Antiocb, though many
Cbryfifiom ofthem dicj give tnejr hands for the banifhment of Cbryfo*
IbTTal ' pnh yet being terrified by an Earthquake, immediately
u! ^ fent for him again. And foin Job, 33. 23. fpeaking of the,
time of affiaionr If there be a mejfenger with him, an Interpre-
ter-one among a thottfandiofiew unto man his uprightmfL But
further;.
Bee ait ft
Ver.3. the Prophefie ofW osea. 197
Becaufe of the multitude of thine iniquities, andtbji great
hatred.
If you understand it of the true Prophets, the fenfe will-
ran thus, You (hall know in the time of your vificaticn,
whether they were mad men and fools or no 5 it was upon
the multitude of your iniquity and great hatred that you
accounted them fo, to be" fuch fools and mad- men betore,
it wasbecaufeofthtMalignity of your fpirits and the ha-
tred againft the right waies of God 5 you had many excep-
tions acinic them, but the truth h, you faw nothing, but s
the Malignity ofyour hearts lay at the bottom, you ac-
counted them fools and mad-men becaufe of the multitude
of your iniquities. Men who are not fo able to judg of
things Comedones in controvert, yet they may have this
rule to help them to judg of Minifters and of their caufey
(who they are that are moil like to be in the truthj by this
What is the fide that men incline mofl to as they grow moji in kd UJJQ°n
gtdtitxfr? And what fid* men incline mo ft unto, at they grow ^c t0 ;
mare ioofe and formal m Am rvaies ? judge tf
Confider of that, If there be a Side or Parde, you are MmijUrsy
not able to judge which is in the truth, there'.* fome good &*f <fct3T
men on one fide, and fome of the other s but you being cau^
weak and not able to examine the ground of things take
this Rule as a help : What is the Side that men mod en-
cline to as they grow in godlinefs? And what fide is that
that men moft cleave to as they grow moft loofe and moft
formal in their way and profiting > When (I fay ) men
whofe multitude of iniquities encreafe, and according to
theencseafeof the multitude of their iniquities, fo they
encline to a Party, I cannot but be the more fufpicious of
it, when I feetheother way that the moft confeiencious
men are, and the more the fear of God prevails in them,
and the more ttrift they grow in their i/f aier, they do more
encline -
198 JnExpoftimof Chap. 9.
A Cutun 'ncline.tof"otj'«fide; Icannot but think that there may
**K fifaffiJ ,° £hCre- ,And ***&*"»» that megreatefl
Here icks that ever were have pretended grwthoiineVthat
muft oe granted too. But ftill, if this opinion were not
?JS ' ft lat didl?died gr°wupi„trueholinefS,
the more holy they xvere the left did they favour that way
hough it had never fuch a pretence of holines.And if n be
but a pretence of honnefs and not true, then certainly the
more.Ioofe ana for™ profefJors grow, the more wil thc-v
Ciofe wuh that way ( ,r tt be but a pretence:) fo it h here,
their hearts were taken off from the true Prophets of God
throughthe muhitudedftheirinlqouSes; the mo«e they
giew to locfneft the more were their hearts taken off from
the true Prophets of God.
Further : The watchman «/ E p h r a 1 m rra, n-i b m,
Still take it as concerning the true Prophets, that is, E-
ytalfbraw, wanted not Watchmen to (Lew them their dan-
ger in departing from God ; though the ten Tribes did de-
A«fcT u ?etf«chwa» G°°s goodneft to them as
they had watchmen that were faithful even among them.
Ibey were with my God.
On"?*.'.?' ™£y ^/^ Whatch-men as lookt uPon
God as hav.ng to deal with God and not with men, as
nrr^Tk "V/ ^^ f°r G°d' 3nd henCe <"<7 could
not be taken off fro* tneir way, either by threats or flat-
tery, they might have have had preferment as well as o-
thers, they needed not have been th,e Rut of the hatred and
malice of men do more than other?, if ,hey W0uld have
doners others did. No, but they wen mllyG^Z
fear of the great ood was upon their fpirits, and they da-
red not doas others did they refolved to be faithful with
God, to approve themftlves to God, come of it what
would
Ver.8. the PrcpheJie'ofH osea. 199
would come they went on in their way, they left their
means, and eftates, and liberties, and lives, and ail to God,
ic was for God to provide for them, it was for them to look
to it that they did continue faithful to God. And thus
the fenfe runs, If they were the true Prophets that were a-
mong the ten Tribe?, then it is as an aggravation of the
fins of the ten Tribes, that though they had many falfe
Prophecs,yei they had Watch- men that did continue f^uh-
full with God.
A::d with my God.
Thofe who have interest in God they rejoyce when they
fee faithful -Minil'icrs of God keep clofe to God, to fet up- Obferj
God in all their waies, when they fee them not to be let
upon their own defigns, not to warp this way orthat way,
but to make it to be their bent and aim to (a up God, and
to bring men to the knowledg of God, Oh I they rejoyce
in this. So the Prophet fpeakes with a joy, (\i\t be fpoken
of the true Watchmen) Oh! hhHkdbe&od that yet nc-t-
withitanding all the defection pi the times and corrupti-
ons that there were, yet that there were Watch-men a-
mong Efthtaim that were faithful with God, Oh they had
'no other deligns but ro fet up God,and were willing to de-
ny themselves in any thing to be it they might bring fouls
to God, thus the Prophet rtjbyce»
And certainly it's a great deal of joy for the Saints to fee
Minifters of God to have clean fpirits this way, to have no
deilgnsof their own, but to letup the honor of God a-
niong people. But even thefe Prophets as faithful as they
were, yetthey were accounted no other than a Ihase of a
Fowler, and are even haired in the houfq of their Godj
they are 2ccuied of being politick fubtil men, who have
cunning plots and reaches to fee up their own w*y» that "
they are as bad as |efuites<and fuch kind o£J : as
•ihefearethe Devil call :', aad gessmany good
p-op.lc-
200 AnExpfition of Chap. 9.
people to drink in chefc thing?, andthofe who otherwiS
were accounted Godly and of great life in the houfc of
their God are now become even hatred in the houfe of
their God, the Devil hath fo prevails to befpatter and a-
fperfe them with fuch ftories about them and reports of
them as even chefe men that were themoft faithful with
thelrGod, yet now are lookc upon as the troublers of the
times, and a» (hares to people, and are even hatred in the
houfe of their God, even by imny people that otherwiie
havegoodaffeaions: no way doth the Devil drive on his
own defigns more efficacioufly than by this, Then by ma-
. king the mod painful, faithful, zealous Minifars of God
tans gnat co become even hatred in the houfe of their God, even a-
&fign». rocnggood people that are profeiTbr. of Godlinefs. Thus
Jer. 18. 22. Ibej have digged a pit total^ me, and laid Cnares
for my feet. IJa. 29, 2 1. 7hey laj afnareforbim that reprov>tb
,in the gate.
Further, Haired in the Houfe of bis God. £Underfland it
mil of the true Prophets) And then the fenfe further goes
thus: Yethccontinuesinthe houfe of his God, here he
makes this his encouragement, that he is in the houfe of his
God, he is in Gods work though he be hated for it. Gods
Minifters they fhouid not be offended though they find the
like dealings among the profefibrs of Religion, yet Hill
they mould continue in their work and impioyment with
all faithfulnefs that God fets them about, ancj then all a-
(perdons will wipe offin time, they will vanifh and come
to nothing.
Calvin carries the fenfe of this fomewhat different from
what hath been faid, in a middle way between both, and
ifnot according to the fall ieppe, yet it come* very neer,
thus he takes it; he takes the former part of the verfe for
true Prophets, and the latter part of the verfe for the falfe
Prophets,asifhe(hould have faid thus: There was atirn*
that Epbrairn had Watchmen with my God, and with his
people, they had EUJba, andMjab, but now the Prophet
is
Ver. 8. the Prophefie ofUoSEA. 201
is a fnare of a Fowler, and hatred, in the houfeof my
God. This is i woful change in places where people have
had Watch-men that were godly, wife, zealous, faithful
with God, but now thefe are gone, they are dead, many
of them are banifhed, and many are with God in Heaven3
and they have others now among them, as a juft judgment
of God who are a fnare to them, and hatred in thehoufe
of God, others whodofucceed thefe bleifed fervants of
God that are gone, they are like ftorms, and tempeftSj
that do fucceed fair and Sun- mine weather, and if we take
it thus for both, the true Prophets in the former part of
the verfe, and the falfe Prophets in the other 5 then there
is a fpechl emphafis in the change of the phrafe \jny God',
and hit God] the Watch-man with my God, and hatred !n
the houfeot hisGod; the God of the true Watch-men^
and the God of the falfe Prophets are not the fame : thofe
who pretend to worfliip God, and yet worftVp him in a
falfe way, theyworfhip another God, they have not the
fame God ; and no mervail though there is hatred between
true Prophets and falfe then ; they muft needs have hatred
one againft another who have divers Gods, £fy God, and
His God, and yet both pretended to be for the fame
God.
Yea, but faith the Prophet here, No, whatfoever their
pretences are, they teach people theWorfhlp of God not
in aright way4 God is not their God : i\nd who they are
that have molt intereft in God, let God Himfelf judge; not
by giving the one more of the favour of the times than the
other ; for the falfe Prophets had more of this now : but
1 . By the moil appearing of the Spirit of God in men, 2, By
the witnefs of mens confciences when they are going to ap-
pear before God. And 3. By whatChriit (hall own at his
appearing. Oh J that I could tell how to fweeten thefe
times I fpeak unto you of God by providence hath caft
me upon this Scripture. I know not how to give you the
mind of God in this Prophefie bat by being thus plain.
Ff The
202
An Exposition of
Chap.9«
Ar.Tvlon-
ran. in he.
Ditla eji
oral to ex
fimi'itudi-
ne cortim
qui m
magnafa-
milia apd
Domu.um
flurimnm
foffc vi-
dentur&c.
Ihe watchman of Ephraim mas with my, God:, and their
hatred in the houfe. of bit God.
Only one Note by the way that Arias Mont anus hath up-
on the words, faith he, ThisFhrafe, Hatredin the houfe of
hii God-, it's taken from fuch men as Jive in forae ^reat fa-
milies, and feern'd to have a great deal of power with their
Lords, and abufe the power they have with their Lord,
being continual^ by bis table & bed fide, r hey area n eans
to caufe a great deal of hatred, and at length to undo o-
thersand themfelves : So thefe Prophets are juft like thefe
men, they are in the houfe of God, and feem to have much
intimacie with God in his Houfe; but the truth is, they a-
bufe this their intirnacie to the hurt of themfelves and to
the hurt of others. Aud thus much for the Explication of
the Eighth Verfe, It follows.
Ver. gr.
They have deeply corrupted tbemjelves, as in the daks of
GlBEA H.
THeir wickednefs hath deeply rooted its felf,fo the word
here iignifies 5 there's little hope to prevail with them }
labor what you can, their fupcrrtiiious and Idolatrous
waies have gotten fuch deep root in their hearts that there
is no getting of it out. Sin,and efpecially that fin of fuper-
fiion fo deeply roots its felf in the hearts of men if it be let
alone but a little time that there is no getting of it
out.
Ufe. And indeed there is little hope of the Reformation that
EngUnds^ 5g vow\n hand, that ever we mould fee it come to the full
rcJ°rmatw beauty and perfe&ion of it until even God himfelf, either
by fome extraordinary hand of his fhould root out thofe
fuperftitious principles that there are in many men, or at
leaft by his own hand root out thofe that have fuch fuper-
flitiousr
OJ)fer.
Ver.9 *fo Frophejic of H o s E a. 203
ftitious and Idolatrous principles rooted in them. We won-
der that men cannot be taken off from fuperltitious wales,
Gh! they are deeply rooted, it'* not an eaiie matter to era-
ditate thofe vizies and vile words of theirs 5 it's a bleffed
thing to take fin betimes* and you that are young that 0
have not other wickednefs, and efpecially ftiperitition roo- omsmay6
ted in you, you are thofe that it's like God will make ufe fee.
of for the bringing this Reformation to perfection, you
fiull feethe glory of it3 it may be when others are gone
and dead you (hall come to fee what God intended in all
tiiefe ftir.s that have been among us, we find by experience
the fiuitofthis in the hearts of men, what a deal of (Hr
was there to take them ofFatfirft? Oh !*but the root abides
frill in mens hearts, and there's this experiment of it, of
the depth and root that fuperfthion takes in mens hearts,
That though men be content not to practice thofe fuperlti-
tious waiesthat they did before, becaufe now the times do
not favor them, yet this we find, that men cannot be
brought to leave offthofe things as finful, but as incon-
venient, they will be content to forbear the practice of
them, but you have but few men, I had almoit faidbut
few Minillers, but fo far I may be bold to fay, that many
Minifters, but efpecially thofe who were any thing for- yfin^ai
ward in fuperftitious waies, fuch as did not before account that ccun-
them a burden, thofe though they do leave them off at tat the
this time, yet not as things that are finful, they never could tbingmtw
be brought to that, to acknowledg them to be finful, and ^f 5^»
fo to charge themfelves in finning againit God, but they vem€m°n'
2 re content to leave them offas things that are inconvenient mil tak?
and as may beburdenfom to other men j but the leaving them up
them off after fuch a way is no other, but if the times aiam*
fhould favor them again there is a principle retained in
their hearts, fo as they would be in readinefs to lubmk to
them again, and to do them as formerly, this bitter root
of Superftition abides in their heans; that's the meaning
of this phrafe5 they are deeply tooted^ that is, their fuperitid-
F f 2 on
204 An Expofition of Chap.9.
on and falfe worftip is deeply rooted in their hearts. Well?
let their fuperflition be rooted as deep as it will, yet as
Chrift faith in Mat, l§. Every phnt tbit my Father hath not
planted & all be rooted out : God will either root thee out, or
. ^ thefuperftition of thy heart out cjf thee. And feeing the
toorfltiplrs kite worft"Pers have fu peril: tion fo rooted in their hearts^
Oh ! how mould the true worfhipers of God have the truth
rooted in their hearts never to be rooted out ; fo Saint Pant
in Cel- 2- ?• footed and built up inbim> and ftablifbed in the
faith &c*
J hey have deeply corrupted themselves , as in the dales of
Gibeah.
This mud colt us* a little further time for the opening of
it folly: Rooted in tbiir evil waits m in the daies of Gibeah.
What hath this reference to 1 the Scripture doth note the
City Gibeih for two notable things 5 one, that it was the
City of Saul, and fo then upon that forne carry it thus :
Expol. u That as heretofore they caft offmyGovernment when they
chofe Saul to be their King over them, fo now they caft me
off as then formerly they did.
But I think that's not the fcope, but rather. As in the
daies of Gibeah ; This hath reference to that notable ftory
2. Our that you have in the 19. and 20. chapters of Judges,, there
Authors, you mall find what was done in the daies of Gibeah. You
mall find the ftory of a Levite that had his Concubine gone
from him and playing the whore, he went to fetch her a-
gain,andashe was returning home (the fubftance of the
flory is this) as he was coming home he would not go by
no means (as his fervant would have had him) to Jebus^be-
caufe thofe that lived there were not of the Children of If-
rael, but he would be fure to lodg in a City that did belong
to the Children of Ifrael, and when he comes to Gibeah,
there expecting to have protection from that City, being
they were of the Children oilfrael, yet he found it quite
otherwife, the people of the City were notorious abomi-
nable wicked people and they came by violence in the night
to
Ver-9* the Prophejie of H o s E A. 205
£0 break open the doors where he lodged that they might
commit fodomy and filthinefs with him, but they obtai*
ning him not, gee his Concubine and abufeher all night
together one after another, till with a long abufe of her
they kill'd her, and (he lay dead at the door, upon which
horrid thing, this being committed in a City that did be-
long to the People of God, this Levite takes a knife and
cuts his Concubine (being dead} into twelve pieces, and
feais them ail abroad throughout the coafts of Ifrael, and
bad chem think upon it and confider what fhould be done.
And upon the fight of that3 and hearing the occafion of it,
the people were amazed and faid, Never was fuch a thing
done, orfcenfince the people of Ifrael came out of the
Land of Egypt. W herefore ail the Peopie even from Van
to Beerfieba they all aflernbled to confult what fhould be
done, in the 20. chap, they refolved to goagnnft the City
of 'Gibe ab \ in the 1 1. verfe the text faith, AH the people were
gathered together agrinfl the City > as one man : and in the 13.
verfe they required thofe Delinquents to be delivered up to
them. Now thofe Children of Belial they ftood it out
and would not deliver them up; yea, and they got the
Benjamites to joyn with them, twenty ftz thoufand Armed
mentojoyn with them to (tend in defence of thefe notori-
ous Delinquents, they got up an Army which one would
not have thought that among the People God there (hould
havebeen gotten upan Army to have defended fuch noto-
rious villains a* thoTe were, yeuhey did, but the people
of J/rvie/ ioyued all together and were refolved that they
would have fuch notorious wickednefs to be punifhed
( there was four hundred thoufand joyned together) Now
in the 18. verfe, they asked counfel of God what they
fti3uld.do5& God gave them leave to go,and bid that Judab
fhould go up firft, fo they went to require thefe Delin-
quents and Wentupagainft them, bat tde Benjamites the
fir ft day got the vi&ory and flew two and twenty thou-
fand men. Upon that the Children of Ifrael went up to
God
206 An Exgojition of Chap.p.
Yet
God again and wept before the Lord, and God gave them
leave to go again, & they went, & the Benjamites came out
again & flew eighteen thoufmd moreofchem: Thefe wic-
JiUlig. ^ecj Malignant? got the Vt&ory two daies and (lev; fourty
rams may thoufano* 0f the Children of Ifrael that went not only by
ViHofLT Gods leave, but by his lending, and yet for two daies to-
ane after gether they fei before thotc wicked and vile wretches \ but
another, yet afterwards they went and wept and fafted, they knew
that their caufe could not but be good, and they were re-
folved they would go to God again and humble their fouls
beforeGod, and fait, and pray, and then they overthrew
thofe wicked "Benjamins^ and thefe cfGibeab ; and where-
apood as tnere were twenty flxthoufand came out againft them,
i reli- there was twenty and five thoufandand an hundred men
(lain by the fword, and the'City of Gibtab was burnt with
fire ; fo God executed wrath upon them at length. This
is the ftory that the Prophet hath reference to.
Now thefe men are wicked, as in the daks o/Gibeah;
look how it was in the daies of Gibeab , fo now it is;
there's many remarkable things to be cbferved from that
ftory, in reference to this which the Prophet doth quote
hfor, the ftory in general was thus, That they iiood out
to defend wicked ones fo as they did 5 it doth concern us
fully in our time% and our wars are almoft the very fame
now as then they were, for what is the main caufe of our
War but to fetch Delinquents to the execution of Juftice >
and who would have thought that fuch Delinquents whofe
burdens we groaned under in former times, and we ac-
counted the great evil of tjie times, that thefe mould find an
Army to defend them? Yet perhaps fome times we may be
overcome by them, and diey may for a while prevail, but
let us fa ft before God and humble our feives more through-
ly, and certainly Gcd will own hi? 'Caufe in time as there
he did. Put particularly from the ftory firft ctfei ve,
7 bat. when we wake ufecf we?> as a ftelter andtofeekprote&i-
ci? f om them , if ihey flail deal vilely mtb w and ac&uU w* and
Ver-9 the Prophejte of Ho s e a. .• 207
ma\z a prey upon ur± this is a mo ft abom'mabk and cur fed wicked*
tiefi in the eyes of God; This Levite came from Jehus and
would not lodg with them, but to Gibeah, thinking to
have had protection there, and yet thefe deal vily ; Doth
any man puthimfelf under any of you for prote&ion, and
do yoc deal falfefy ? Gil ! this is an abominable thing in
the eyes of God.
Secondly, 7hatfcmctirr.es rre m.ry mm with worfe ufigefrom Obf# z~
fitch n>bo profef Religion and more.jiri&nefi inthm waits, than
from tbofe z?bo outwardly are farther off fom prof e'f ion. h may
be if they had gone to jebm they would not have met with
fitch ill ufage, as they did when they came to Gibetk r
fometimei it is fo that they that make profeffion of Religi-
on they are guilty of more ill ufage to the fervants of God
than others that arc prophane and ungodly, or of another
Religion.
Oh! let men take heed of this, how they behave them-
felves towards their Brethren,that they may not havecaufe* tV^'- ■
to fay, Lord, ,were we among the Indians or among fome ufim"
moderate Papifts> or under fome of the Prelates again we Brethren
fiiould not find fuch hard ufage as we do from fome of our now.
Brethren who pcofefs thy Name and feck Preformation ;
this were a fad thing (I fay) if ever there mould be caufe
for the Servants of God to make their moans to Heaven and
cry to God. God forbid.
Thirdly, Whereas Ifrael thought themfelves holy and
devout for <5od in the multitude of their facrifices, and
their devotion, and their fervices that they tendered up to
God, yet God looks upon them as filthy and wicked, as
the men of Gibeah were that committed fodomy and fuch
kind of fiithinefs, faith God, Ton have corruptedy our jelves
as in the dates of Gibeah ; whatfoever your fair fhews are,
and your facrifices be that you offer, yet you are lookt uo-
on as thus vile and abominable before God,
From whence therefore the Note may be, lb at men may Qyr ,
have very fair fbews in the- JForjbip of God, and -do that which
may
208 An Expofitim of Chap. 9.
fight. God will not be puc or!
with words of Reformation and the Service of God, for
men may have fuch bafe.ends in it, and may mix fo much
ofthemfclves to corrupt the right way of God., and to
keep out the right fervicc of God with -(hews of ferving
him, that thii may make thern and their fervices to be as
odious to God as the moft filthy thing in the wTorld 5 that's
the deer and p'ain Note from thence. We do not reade
of ruch abominable filthinefi of body as was is the daes of
Gibeab) but bfcaufeofthe corruptions of Gods WoruVp
that they carried faidy, yet the Lord iookt upon it as fil-
thy, as that was in the daks ofGibeab.
rQbf. 4. Fourthly, For men after rvichgdmfi is committed, to ft and
impudently > and boldly in the defence of it, and to be fo far font
the acknowledgment <?f their fin^ as ihey will rather venture defpe-
■ * rately the undoing of themfelvts than tbej will come in to acknow-
ledger Ut luftice have its courfe : tb is is an abominable wicked*
nefsin tbeeyes of God. Thus they did in thedaiesof Gibeah.
And thu* you are ready to do, not only to commit horri-
ble wickednefs and fins, but to fland in tfce defence of it;
there is this defperate iloutnefs of fpirit, and hardncfs of
heart in many men, that when they are once got into the
way of fin, rather than they would yield and fubmit,they
will venture the undoing of therafelves : the men oiGibeab
did fo, and they were undone accordingly.
n,r Yea further, Not only to ft and out ourfelms in evil, but to
? jqy„ why 0tbers to defend them, though it be the venturing of our
own undoing and others, this is further wickednefs ; yet how
many have we of the Gentry and Nobility of the King-
mxn ofthe <*om, that do notonly feekto defend themfelves, butjoyn
Nobility '^ with the greateftMalignants of the Kingdom, with thofe
ancLGentry that are the greateft caufes of evil, and were like to be the
c/Engl. utter undoing of us all ? to defend them from Juftice will
venture the ruin of their own families 5 whereas were it
that
Ver.9. the Prophejie ofW o s E A. 209
that the Maligtiants were given up, they might: have uved
their eftates families and all ; Oh! that ever God mould
leave men in fuch horrible wickednefs as this is .' This is
)uft as it was in the daies of Gibeah.
Sixcly > Ihtfe who dofo fioutljftand to defend wickgdnefiand -, r ..
other men wbo'are wioh^d^yet tbey may for a wbiie prober $ even *
the men of Gibeab and the Benjamites may prcfper.
But yet in the next place* at lair, thefe men ihail pcrifh, Obf. 7.
twenty five thoufand and an hundred ofthefe twenty fix
thoufand perillied, and all the men of Gibeab 3and the City
was burnt. So, let men ftand out as ftubbornly and ftout-
ly as they will, and fay. What care we? they will lofe
their lives and eftates rather than they .will fubmit and
yeeld, well., they may lofe all at lengh; you have yet(ic
ma) be) a day (fome victory) and prevail'd at fome time,
yea, but let not mens hearts be hardened by that, nor lee
none of the other fide be difcouraged, for certainly thofe
that ftand defperately out in defending ofwickednefs they
(hall perifti at laft 5 fo did the Gibeonites.
Yea, But what is tbis to us ( might the Prophets Auditors
fry 9
Yes certainly it's much to you, for this aggravates your
fins3 the fins of forefathers f that's the Note that the Pro-
phet makes ufe of} what was done in daies of Gi-
beab. N
From whence is this Note,
That the fins of forefathers is an aggravation of Cbildrens Obf.&
fins , when they commit the fame and others like unto
them. And yet fuch is thedelufion of many poor people
that they excufe the prefent fins by the fins of former times: Applica*-.
As thus ; fuppofe Mi n ifiers or others mould complain of
the hnfulnefsof the times, and declaim againft the finfui-
nefs of the times, you (hall have fome can fay, Why do
they keep fuch a fUr of the wickednefs of the times, were
they not as bad as they are now heretofore > Oh delufion !
This is the greats aggravation when that thou livefl in thofe
G g fins
210 An Exposition of Chap. o. f
fins thy forefathers did5 thou art it feems the child of a
wicked parentD and how }uft had it been with God to have
cue thee off presently for the fins of thy parents? and dceft
thou fay 5 that thy wickednefs is no other than the wicked -
nefs of thy forefathers ? Certainly if the time^be as ill as
they were heretofore, they are worfe than they were here-
tofore, for the evil of our forefathers is an aggravation of
If prefint QUC prefent evilsjf we cori'inue in them : As the treachery
umtsbeas Q£ parcnt would be no excufe for the treachery of a child,
bad as for- c *-. J. r .- , ~ c J
mcr, then *or "liT1 to fay > my father was a Traytor : tor me to ex-
they are cxxCc the fins of the prefent times with the fins of the former
vorfi* times, and fty, that they were as ill formerly as now; ic
r isjuftforall the world fuch kind ofreafoning; but this is
nocthereafoningof the Sprric of God, he aggravates the
fi ns of Ifrael in Bofiea's time with the fins that were in the
daies oiGibtah. God may let men alone in their wicked-
nefs for a long time3untill they grow to the hetgth of their
wickednefs, and then God comes upon them. When the
fins of the Amorites were full, Now, he mtt remember their i-
mquitieS) be mil vifit their fins. But for this phrafe of Gods
rernembring, and vifiting, that we have had before, there-
fore v/e pafs it overhand come to the tenth verfe.
V E R. 10.
'*. 1 ' f mil ^/Ifrael like Grapes in the WiUernefl: I fan> your
Fathers at the firfi ripe in the Fig-tree at her fir ft
time
THE fcopeoftheholyGhoftintrm, it is to upbraid
the ten Tribes for their wretched ungrateful dealing
with God, their fin is aggravated by Gods love toward*
them and theirforfathers.
I found Ifrael U\e grafts in the WllckrneJ?,
Ixpofv That's thus 5 look a* a man that hath been travelling
In1
Ver. i o. the Prophefie o/H o s E A. 211
in the parched wildernefs, and is dry, and weary, and
faint, he doth come to a place in the Wildernefs unexpe-
ctedly and finds ciuiiers 01 Grapes, from whence he hath a-
bundance ofrefreftment to cool and moiftcn him, and Oh
how refreuVd is this poor man when he is parched in the
dry Wildernefs and beyond all expectation comes and
finds a Vine full of clulkrs of Grapes ? this would be the
moft pleaftng thing to fuch a man that could be; thus
faith God, Such kind of delight had 1 in your forefathers.
He names Grapes and Figs here becaufe they are the moil
delightful fruit of all kind of fruit to weary travellers:
Now if this be fo that God hath fuch delight in his people
as a man would have in Grapes thus in the Wildernefs^
Oh ! how mould God be our delight when we are in the
Wildernefs? If we being his people are fo delightful to him Applic,
in the Wildernefs, furely then God himfelf mould be de- Godjhould
lightful to us in our wildernefs, Oh ! let God in his Ordi- hour de-
nances be to us in our troubles and afflictions as Grapes to li&*inhi$
a traveller in his Wildernefs; furely if God will account ordinances
us to himfelf fo delightful, there's great reafon that we
mould account him to us as delightful : Some of Gods Ser-
vants have been forced to fly into the Wildernefs, and
though they have not had fuch outward refreshments as .
we have had here that have fet under our own Vines, and
Fig-trees, yet God hath made them to find Grapes in the
Wildernefs, they nave fit under Gods Protection and his
Ordinances, asamaniR the Wildernefs mould founder*
Vine of Grapes and refrefh himfelf with them.
I javo your Fathers.
We fhould lay to heart Gods Love to our Fathers, and
feek to continue it to our felves : It's a fad thing to look up- °bIer*
on degenerate Children who have had fathers whom God
took delight in; Your Fathers were as clutters of Grapes
.that did refrefli the very foul of God ; asit is faid of Wine,
Gg 2 that
2 12 An Expojition- of Chap. 9.
that it doth chear both God and man; fo the grace and
holinefs of your forefathers. Oh ! how refrefhing were
they to the heart of God? Em what are you, youarcfowr
in the taft of God, what delight can God take in your un-
favory and rotten corrupted fpirits ? Oh ! it's a comforta-
Exod. jf. ble thing when a child is able to fay, as Exod. 15.2. My
2*. God, and my fathers God, God was my Fathers God, and
delighted in my Father, and blefTed be his Name he is my
God, and I hope he hath fome delight in me : You who
are the children of Fathers whom God delighted in as
Grapes in the Wiidernefs, it's a mighty engagement for
you to look to your felves that your hearts and lives be
not corrupt, but follow the fteps of your fathers,that God
may delight likewife in you. But further;
As the fir ft ripe in the Fig-4ree at her firft time.
There'* a great deal of elegancy in thefe expredion?.
The Fig-tree bears twice in the yeer, and here it is. The firft
of the firft time* Their Fathers were as delightful as Grapes
in the wttdcrnefs, and as the Figs, thefirft Figs in her firft
time.
Now we know that we prize fruit that is firft ripe, as
Cherries when they are firft of all come, when they come
it may be two or three into the Market, and Peafe, and
fucji kind of things when they are the firft ripe of all, how
they are prized? you fhali have many will give any price
forthem. We fay when Cherries come at firft, that they
are Ladies men, or Longing meat : Now the Lord is plea-
fed to candefcend Co much to exprefshis love to his people,
as the love of a longing woman to Cherries or other fruit,
when they come firft of all; as a woman halh a longing
after things when they come and are firft rrpe ; faith God,
Never did woman long after any fruit when it was firft ripe
more than my foul hat h longed after you to do you good,
I have taken as much pjeafure in you as ever woman could
take
Ver. IQ. the Prophejle of Hose A. 213
take when fhe had her longing in the moft dainty firft ripe
things: This is the meaning of the holy GhoiMv^e, to
(hew the Love of God to his Saints. Many exrjfcjfions we
have in Scripture, as in /tr. 12. io. they are call'd his Plea- Ier'12»*°
fant?ortion0 and the dearly Beloved of Gods Soul, Jer. 12. 7. Vaf.y.
and the pzculhr Treafitre of God3Exod. 19. 5, and here there ExoJ.ig*
are two as elegant expreffions, as Grapes in the Wildernefi, r
and as the firft ripe of the Figs in the fir ft time : Thus is Gods
exceeding goodnefs tous, though we be faplefs in our
fel ves, andhave nothing in us to procure delight, yet God
in his own free Grace is willing to exprefs him fel f thus to
his People, Oh ! what-delight (hould we have in God who
takes fuch delight in his^Servants ? And this expreffion of
God we think may very well hint unto us a meditation
concerning the delight that God hath in young ones that f°^s *?\
do begin t<*give up themfelves unto him, the Lord loves JjL'0"/w
the firft fruits, and the firft ripe of things : in Mich. 7. 1. ^
Wo is me, for I am as when they have gathered the Summer fruits, Mic. 7. 1 «
as the Grape gleanings of the vintage^ there is no clufta to eat ^
\Myfiul defired the firft ripe fruits. So it's true, by way of
allufion atleaft, we may apply it, the Soul of God is a
longer, God is a longer; To what ? To the firft ri pe fruits,
to the firft of your years, to you that are young ones : We
prize highly Nettle buds when they bud out firft; Oh ! fo
gracioufnefs when it buds out in youth at firft, Oh how
pleafing is it to God ! in Exodi$. 19. God would have the Exodaz.
firft of the firft fruits, he would not only have of the firft 19.
fruits, but the firft of the firft. God ftands much about
the firft (till. And i n Leviticus, 2. 14, there y 011 reade,
that the Lord is fo eagsr to have the firft things ? (as a lon-
ging woman) that he will not ftay till they be ripe., he will
have the green ears of Corn dried in the fire 5 as many wo-
men that long they will not ftay until! the thing be ripe,
butifthey can have it ripened by any art, though not by
the way of Nature they will feek to have-it ripened fo, and
then they fnuft needs have it ; fo faith God> my longing is
fo
fimile
2i4 An Expopim of Chap. 9.
fo afccr the fift of things chat I will not fray till they be
fully "tidL but the Corn, though it be green ears,, ir they
may beWFed by the fire, Pie have them then. And fo in
.Cant.2.11 Qant. 2,12. Ibe flowers appear en the earthy the time cftbefln-
ging of birds it come, the fig tree pmtetb forth her green Figs ;
Cbap.6,11 and in Cant. 6. 11. 1 went down into the Garden of Nuts to fee
the fruits of the valley, and to fee whether tbeViue flounced, and
ibe Pomegranates budded. Oh ! the lord looks up ann down
in Congregations that are as the Gardens of pod to fee
bap.7,ii fuch: and foin Cant.j. 12. Let w get up early to the Vine-
yards, letus fee if the Vine four ifb9 whether the tender Crape
at pear , and the Pomegranates bud forth 5 there r/ill I give thee mjf
Loves. Oh let us go and fee whether the tender Grape ap-
pear. Or the Pomegranate bud; there will I give thee my
Loves. Where God doth fee grace beginning and bud-
jinExhor- ding in young ones, there God manifefts hUnfelf; there
utionto wj[| 1 give my Loves. And this only by occafion of Gods
Wl ones* exprefllng himfelflike a longer after the firft things. Oh !
give God his longing you that are yong ones, and begin to
be godly betimes, you fatisfiethe heart of God as the firft
fruits fatisfie a longing woman. Ic follows :
But they went to BaaUPeer, audfeparated themftlyes'to thai
fhame.
But faith God here, What a But comes after all this >
God doth manifeft his delight in them as in the firft ripe
1 Grapes in the Wildernefs3 and the firft ripe fruit, and yet
behold, Oh ! there's a but for all this.
..Obferv, }fs not the greatnefi of Gods love that 11 enough to engage car-
not hearts: this is an evil and a fore thing to fee: thereivas
a time that God accepted of this people and delighted
much in them, but now they are departed : Oh! -it's ordi-
nary tor people to degenerate, though a few yeers fince,
how forward and zealous Were they for God, and for Re-
formation, but within a while they grew cold, and dead,
and
Ver. i o the Prophefe of Hose A. 215
and formal, and flight, and begin to leave ofFall their
good beginning?, and decline from God, and from his
Truth,
They went to Baal-Peor.
God complains of this people as a Husband of an Adul-
irefs : Though I delighted in her, and loved her, though
ihs had all the content me could dsfire, yec (he goes and
forfakes me , and gives up her felf to a filthy unclean
Whoremafter : God takes it exceeding ill that he lofes his
love. And I befeech you obferve :" There's nothing goes merer
to m ingenious hearty than the lofi of Cope $ he. had rather lofe
his Money than his Love (Tuch an one hath requited mc il
for my love:) this (I fayj goes to the heart of a man, and
there1 s nothing more grieves him than that he finds his
love is ill be (lowed. So certainly it goes to the heart of
God that his Love mould be ill bellowed upon people.
They went to Baal-Peor.
Many loathfom and obfeene things are reported con- Bad-? tor,
cerning this Baal-Feor, ( this god that was the god of the ®ma?#*
Moabites) that is unfit for chaft ears to hear, therefore we 4}™- ?*~
mall not mention fuch things; Much filthinef? was com- ynt.nom.
mitted in the worfhip of this their Baal-Peer &nd yet (faith vttlg. Ut.'
God) notwithftanding all my love to their fore-fathers, tyudlati-
whereby they might h we drawn an argument that they m*Pi*$w
mould have had bleflings upon themfelves, if they had ? yltr'
continued in the waies of their forefathers, yec they went wm 5 m-
from me & went to £^/-P€0r.From whence the Nores are : Cmm.
Fir(r, Ibz more fbameful any thinq */, the more abominable is Obftt,
it toforfakz God : It's an abominable thing to forfake God,
for the gaining of Heaven and Earth (if it could b* gained
by it) but for to forfake Gcd fo%i BaaUFeor fiod takes this
ill : (but that we met with before)
Secondly^
2i6 An Exposition of Chap. 9,
rOpf.2. Secondly, This is the evil of mans hearty That there is
no evil fo bhje and frame fiil.s but he is ready toforfchg theblcffed
and glorious GdcLfhat he may cleave to that. As it is reported
The Pan' of the Panther, that it doth love the dung of man (o well
.tker* that if it be hung up at a height, it will leap and skip for
it till it burftsln pieces. So, many there are that are fee
upon fuch bale things, that they are content to part with
ali good that there h in God and Jefus Chrift, if they may
but have them, they are content to undo themfelves to all
eternity.
Obf 2 Thirdly,' So to leave God, as to give vp our [elves to bafeneft
and mchidnepy Ob I this is moft abominable : To be over- ta-
ken with a tin is vile, but for one to give up himfeif,or her
feif to wickednefs, this is abominable : and yer this is that
that many are guilty of 5 ar fuft perhaps fin is fair-man-
nerd, and faith. Do but take forne dallies with meat fii ft,
but after the foul begins to give upitsfelf in a moft defpe-
rate way in finful courfes : many an Apoftate doth thus
'/hoRate that had fome comfort before in God3 but now having
gotten a haunt of wickednefs they have loft all their corn-
forts in God and Chrift, and now faith this defperat foul,
I cannot have comfort in God and Chrift, and therefore
I will have it in the fatisfying of my lufts. Oh ! my Bre-
thren, what a fhame is this? So far as thou art able to be
guilty of framing even God Himfelf and Jefus Chrift- ther-
fore in Heb, 6, 6. Apoftates are faid, to put Jefus Chrift to
open frame ; an Apoftate that leaves the waies of God and
feparates himfelf to his lufts, he doth put the Lord Jefus
Chrift to an open flume. Oh ! how fhould God: people
feparate themfelves for the Lord, and be wholly his, feeing
Idolaters feparate themfelves to their Idols ? let them look
jipon themfelves as a people feparated for the Lord.
Jnd their abominations were as tbey loved.
Thatls* Firft, as the*loved, fo they were guided,they
were
Ver.io the Prophefe of Ho SEA. 217
were not guided by the Word, nor by any Divine Rule,
not by right Rcafon, but according as they loved, they
followed what they nad a mind to, never regarding what obf. Not
Gods mind was •, ci he judgment is foon gene when the heart is what we
taken with a thing- Ordinarily people love that way they Jee* but
go, not that way the iluie guide, them to, but what way ^fGod
their afle&ions carry them on in; this is a very finful thing p^ '•
for men to be a&ed with, and carried upon, meerly by the dicium, \
violence of their affections, and efpecially this is evil in quumres
the matters of Cods Wbrfliip, there we may not do things tranfit in
as we love, that is, becanfe we think fuch things are very «fr&uni.
fair and there appears no hurt in them to us, and they like
us well; yea> but we mutt examine whether we have war-
rant out of the Word for that, we mutt not do as we love,
but according as the rule is.
Secondly, 7 bey were abominable as they loved-, they were Btcpof^.
turned into the very likgneflof what they loved : and indeed our
loves what ever they are upon doth turn us into the like*
nefs oi the thing, The ander Handing turns the object into
a likenefs to it, but the heart is turned into the likenefs of
itsobje£t. Q"°dp,r
Aufxin hath a notable expreflbn for this, faith he. Such voluntatis ;
is every man as his love is, Doth a man love the earth? refolute&
he is earth; doth a man love God > (wrut (halll fay, faith jf^J
Jiuflin) he (hall be even God too. And indeed the Scrip- V/Uti es '
ture faith we are partakers of the Divine Nature, Oh I
what care had we need have of what we love, Doeft thou ™on, f*a~
love a bafe filthy thing? then thy foul is bafe and fi'ichy *"/„£/£
too. Doeft thou love the glorious and bleiTed God? then rn»res3nifi
thy foul is made like to God: Chufe therefore good ob- bor.i vci
je&sfor thy love, love the Lord, and love his holy waies, mali amo"
love things that are excellent and glorious, and by the £\Au§;
loving ofthofe things thy heart wiH come to have txctl- m'J^*
lency and glory put upon it; but ifthouloveft that which ' " .
is drofly and filthy, thou comeft to have a bafe and drdtfy mUm?*
heart of thy own. Mans foul is like to the Cameleon that piin. lib,
Hh is 8.C*J>.3£
218 An Exposition of Chap.9.
is changed into the color of the objett it looks upon.
Ihey were abominable as they lovsd.
Expof , Every man or woman is as he loves.
Thirdly, Th$y were abominable as they loved. That which
is here translated of the Concrete, I find it may beas well
tranfUted of the Abllra£t, Tbty were abominable as tlmr love:
and fo it's carried by Interpreters, that is^they were abomi-
nable as their Idols were that they did love, and their Idols
werecall'd Loz^inthe Abtfrafr; as a man cals his Wife,
his Love, fo they call'd their Idols thtir Love3 and they
were abominable as their Love was, that is, look how a-
bominable BaaUTeor was, fo abominable were they; fo
the Pfalmift faith* that, they that makg Idols > are lihg unto
them.
Expof. 4 But fourthly, which I think is efpecially the fcope of
prefer d. the holy Gholt here, Ihey were abominable as they levty
(though the other may be taken in) this Scriptnre hath re-
IZumb ference to that that you readein Numb. 25. 1. there you
2->I#* find that the people of Ifiael by the wicked counfel of Ba-
laam, when they could not be curfed, yet Balaam did coun-
fel them that they fhauld come. and bring their daughters
before them, and fo to intice them to commit uncleannefs
with their daughters, and then they mould intice them to
Idolatry, that was the wicked cousfel oi Balaam, they
committed whordorn with the daughters of Mo ah, and
they called the people to the facrifices of their gods. So
Ihey were abominable as they loved : that is, they being ind-
eed to bodily uncleannefs, by the Moabitijb women, thefe
drew them likewife to the worfhip of their Idols. And fo
their loves to their Whores was that which drew them to
this wickednefs.
Tbeywere abominable as they loved', that is, they fetting
their love upon thefe wicked women that did intice them
Co uhcleannefs, according to that love of theirs were they
brought
L A
Ver. 10. the Prophejie of H o s e a. 219
brought unto the love of Idolatry. Solomons wives drew
him to Idolatry. And it's ufuallfor people to be of that
Religion that thofe are that they love, it fo bs that their QbC
hearts be taken with any, if they love auy it's uiual for
them to be of that Rei?g?on that thofe are of that they love,
according to their kindred, according to their friends, ac-
cording to the ftock that they marry in, fo is their Religi-
on. Many that have been forward in waies of Religion,
and yet marry into a carnal ftock that hath no favour of
Religion, you fnall find they will grow cold according
to what their wives difpofitions are, according to what
they love, fo their Religion either burns hotter or grows
cooler ; as it was ufually laid upon Abab for his wicked-
nefs, fuchaons was his wife: and fo other Kings, the
daughter of Abab was hi wife, his Religion was according
*s he loved. And my Brethren, if thofe who areinafalfe
way can draw whom they love to it, then certainly thofe Admonitiq
tha t are in the Truth ihould as wel labor to draw thofe who t0 Saints*
they love to the imbracement of the Truth : Wives that are
naught wil draw their Husbands to that which they love,
to Idolatry, to falfe worfhip; Popifh wives have drawn S^
more husbands to their Popery, than Godly wives (I fear) *'
havedrawn husbands to the Truth; Why mould not gra- ToReligi.
dous V;ivf5i?bor to draw their Husbands to good by m Wives.
love, as wJl as wicked Wives to draw 1 hem to wickednefs
by their love. And indeed thofe who would gain others
to good muft 6rft gain their love. The women of fifoab
gained the leva of the people of Ifrael, and fo gained them
to themfelves in the matters of Religion . So if you would
do any good to peop^, foft labor to gain their love- let
Women that have e d hu bands that they would fain
gain : how ttoufd you gain them >^not by reproachful
fpeeches, but do you (though they be never fo evil) walk
lovingly towards them, that they may be convinced that
your iovU do love them, and fodo you by your loving
carriage gain their love, and that's the way to gain them
H h 2 frt
220 An Exposition of Chap.9.
to your God by that means. So divers of the women m
Women m ^ primitive times that had Heathenilh Husbands, we
tlJtimes have many ftories of them, that by their gracious loving
' carriage to theirHeathen Husbands they gained them to the
Mmijias Truth of Religion. And fo Mmiiters, if they would gain
mufi game people to God, they muft gain their love, fo walk before
the peoples thcmi«-fuch a gracious holy loving way towards them, as
lcve' they may gain their love, and then they will gain their
•fouls \ if there be wrangling between Miniiierand People,
thtre's little hope that they will gain and do any good a-
mong that people,for people wil do a< they love very much.'
Neighbors And lb your neighbors and friends if you would gain them
&pkxds to God any way, gain their loves to y 011-5 for it's a migh-
ty motive in matters of Religion for people to do as they
love. And thus much for this tenth Vcrfe.
Ver. 11'.
Asfor Ephraim, that glory fo all fly away like a bird front
thtb'mhy and from the womb> and from the conception.
AS for Ephraim.] APathetical expreffion, he makes
a Hop at Ephraim, Oh Ephraim! how fad^how much-
to be lamented is thy condition *
As for Ephraim^ their Glory &c.
Ex f By it is meant, all their pomp, riches, ftrtngth, profpe-
* rity, but efpecially by Glory here is meant, their nume-
rous progeny in which they did fo much glory, Ephraim
(the ten Tribes^. did profper very much and were a very
^reat multitude more than Judab. This Scripture hath
reference unto the profperous etiate efpecially in the time
of ferofejmthefecond, of which i you reade in 2 King. 14,
ax!"^ Ephraim wasifi a very profperou* condition and had pro-"
fgertd very mudi*
Ver.n
the Prophejie of H o s E a.
221
Their Glory.
Children and \ numerous progeny , is accounted aghrj uniofeo*
pie. That in which they do much glory, in Prov. 17. 6.
Children's children are the Crown of old men: (the Seventy) are
the Glory of old men. Parents ufeto glory and prick them-
felves much in their children; (faith one) Oh! lovely
pride of the Mother ! To it may be faid of many fons and
daughters of children. Oh! the delightful pride of the Fa-
ther and the Mother in fuch and iuch children.
They accounted it their Glory, For3
1. By their children themfeives are multiplied. And,
2. They fee what excellency foever there it in the child,
they look upon it as their own,asthemfeIves the caufe of
it; and men and women love themfelves much, and be-
caufe they are pieces ofthemfelves therefore they glory in
them. And,
3. They have fome hope ofcontinuation from Genera-
tion to Generation in their children; and this is their
Glory.
But let Parents learn to give God the glory of their
children, and to bring them up to the glory of God, then
they may rejoyce in them indeed as a great mercy of God.
In Prov. 10. 1. A xviferSon makgtb a glad Father > hut a fcolifo
Son is heaving to his Mother. Why is a wife Son faid to be
the gladnefs of the Father? Why? Doth not a Mother re-
joyce in a wife Son too ? And whyisafooliuYSon faid to
be the forrow of the Mother? Why? Doth not the Father
forrow and mourn for a foolifh Son ? Theholy €>hoft not
without reafon doth exprefs himfelf thuj ; A wife Son
makes the Father glad.
Firft; becaufe the Father ufually hath a rrioie fold:
hand over his Son in his education to bring him to y/a ;c n
•more than the Mother*, ordinarily Mothers are tender over
their children^ . and they .cocker' cbern and lb make
aoolss
Obr. t.
Pro. 1 7. 6.
gUiiatw
jJC-
6 gr?.ra
iuperbia-
nun is.
Clr.udian
</e prefer -
pina*
Reaf. tj
2»
Ufe /*-"
Farents.
Ill
An Expfttion of
Chap. 9,
fools, forae they cannot endure that they fhould fufier any
hardfhip, and hence their children proves foolifh and fit
for nothing, and great forrowsto them.
And fecondly, A wife Son is fit for imployment abroad
in the world,therfore rejoyces the heart of his Father ; bat
a foolifh Son is fit for nothing but to be at home in the
Chimney corner with his Mother, and as he grows up
grows ftout andftubbornagainft her there. And if chil-
dren be a glory to their Parents, they fhould labor to be
fuch as they may be a glory and not a frame to them in-
deed. There are many which inftead a glory to their pa-
rents are a great fliame to them, a* it was faid of Angufim
Csfars he had three daughters that were wicked, and he
ufed to call them his three Impoftumes, and his three ©an-
kers upon his body. And fo children that mould be the
glory oftheir Parents, and the glory of a family, many
times they are but the very Impoftumes, and Cankers of it,
and the fhame to their Parents, every time they come a-
broad in the world. And if you expect that your chil-
dren fhould be a glory to, you muft not be a (hame to
them; fomedmes children are a (hame to their Parents,
and fometimes Parents are a fhame to their Children. It
follows.
their glory pall fly away //% a bird.
Men glory in their outward pomp and profperity, and
■■Expoti, their children, bat both thefe fhall fly away like a bird.
That is,
1. Suddenly.
2. Swiftly.
3. Irrecoverably.
A Bird that you have in a Cage, you have kept it per-
haps many months, and upon fome advantage gets out and
in a moment fheisgone,fuddenly, and then fhc goes away
fwiftly that you cannot follow her, andthcn Irrecovera-.
Ver.i i . the Prophefie of H o ■ s E A. 223
bly that you can never take her. All outward glory is un-
certain ; in Prov .23.5. Wilt thoufet thine eyes upon that which Pro> *3 ♦ £*
ii not? Certainly riches they make to themfelves wings,, munme^
and flyaway as an Eagle into Heaven; fly away like a
Bird ..and thatBird5the Eagle,that flies fofwiftly that there Applies
is no getting her again : How many lately in Ireland, and England.-
in our own Land, that have had eftates in the evening, and r *ni* .
all hath been gone away fwiftly like a bird before the lrcIaRd>
morning? They have beea rich in the morning and have
been even beggars in the evening. Let us take cur heans
off from glorying in all outward excellencies and feek
that glory that is abiding, that is conftant, that is everla-
fting : We mould look upon all outward comforts now as
upon the wing ; if ever you had caufe to look upon all the
outward comforts in the world as upon the wing, you are
to do it now, never make account of any fertlement in any
comforts in the world, at this day they are all upon the
wing; we cannot reafon thus, We have enjoyed fuch pro-
fperity thus long, and therefore we (hall fUll enjoy it lon-
ger : No, all outward comforts flies away like the bird:
that comes in one moment that before came not in many
years. In Jer. 9. 23. 7 hrn faith the LORD, Let not the '^.9 23:--
wife man glory in hUwifdom, neither let the mighty man glory lUua ^
in his mighty let not the rich man glory in his riches : But let him % ^ratcl
that gloruth, glory in this, lhat he under Jiandeth and knoweth
mz> that I am the Lord, which exercife, loving kjndnefi] jadf
ntent9 and righteouf?iefi in the earth : for in theje things I delight
faith the Lord. Your delights are in other vain things In
ettates, in bravery; but in tfhefe things! delight, faith the f*^
Lord God, and if you will glory, do 'you glory in thofe ^lJd.
things that I my feif delight in 5 your glory in the midfoot „wJ^
your profperity which flies from you like a bird, but fks from them*
Lord that is the glory of his in the midft of their adverfi- tUffo/p*-
tie*, flies to them like a bird : (I fay) the glory of the wic ""'
ked in the midft of cheir profperity files from them like a ([
bird, and the Lord God who is the glory of the Saints ftfe
tc
2 24 An Expofttion of Chap.9.
to them in their affiicYions like a bird. Thus you have
4ft.iT* f • this very phrafe in Z/0. 31. «>- A £»**// flyings fe will the Lord
enligHntl 0f\30fi defend JtruCalem-; defending alfo he will deliver it, and
• .pzffing over be mil preferve it. [As birds flying] it's a meta-
phor taken from the bird when (he fees the yong ones in a-
ny danger of the Kite (he files with ("peed to fave them,
As birds flyings fi mil I defend Jerufaiem. Your glory gets
away and flies from you in your profperity, but the glory
of the Saints files to them in their adverfity.
Secondly, The Glory of their pofteriry (hall flee away
«p;f2. like a bird; that is> The Lord will cut off their numerous
pofteritie, their yong men, that there (hall be few enough
left among them. They gloried in their number. The
blefling of God upon Abrahams feed came very fwiftly after
it began to come 5 and now God threatens it (hall go away
as fwiftly : As you may find it if you observe the ffory of
the encreafe of the Seed of Abraham, if you reckon it from
the time of their going into Egypt : there was ( you know)
but threefcore and ten fouls that went into Egypt of Abra-
ham's feed: but when they came out oi Egypt, which was
$h time bin two hundred and fifteen years after they went in 5 for
Z^Ti tne *°ur nun(*rec* and thirty is to be reckoned from the
*in \sypt. ' ^omiCe to Abraham until their coming out of Egypt, and
it is cleer that there were two hundred and fifteen years
from the Proroife to their going into Egjpt, fo that there
were but two hundred and fifteen years from their going
in. to their coming out ; and fee how fwiftly they did en-
creafe, from three fcoreandten fouls (for there was no
more then, but) there came out from twenty years old and
upwards, men of war, fix hundred thoufand. three thou-
fand, five hundred and fif tie ; there were encreafed of A-
brahams feed in two hundred and fifteen years, fx hundred
thoufand, and three thoufand, and five hundred and fifty,
as you may fee in the book of Numbers ; befides,the Livites,
with the number of the males, from a month old and up-
wards, was twenty and two thoufand 5 befides the women
and
Ver.i i the Trophefie of Ho SEA. 245
and al the other children : and this was in that time when
they were in bondage. Thus the Glory of Abrahams feed
came very fwiftly. And now it (hall fly away like a bird, •
they (hall decreafe more than they did encreafe.
Godlimfr brings blejjings fwiftly, and Wickgdnefi it caufes ^. r -
bkjjingsto depart away fwiftly again lil^e a bird. *
It follows;
From the birthy and from the womb ^and from the conception.
Gods Gurfe follows the wicked clofe : fometimes in
their birth; fometimes in the womb ; and fometimes hin-
dering the conception. You fee how God hath us at ad-
vantage, how he hath us in his hand at every turn; he
might if he had pleafed fmit us in our conception ; if he
had fpar'd there, (tided us in the womb ; if fpar'd there,
made us itick in the birth*
Wherefore learn we to acknowledg Gods mercie in the xjfe.
general, that he is patient, and long fufTering, and graci- Gods pre*
ous to us ; let us confider at the ieveral paflages of his ft™**™
mercy, to blefs God not only for our general prefervation, mJ!ur
but how he did preferve us in the very conception,preferves ]i0n* *U
us in our mothers womb, and then in the birth, and then 2. Wimb^
in the cradle, and in our childhood, in our youth, and in 3. Birth.
our middle age, in our old age, for we He at his mercy at 4- Cradle.
every point of time. l'Cj*^
Their glorie (hall fiie away like a bird ; from the birth, ^ryouth]
and from the womb, and from the conception ; of fome 7.MiddlL
Tie hinder the conception, fome others in the womb (hall age.
die, others when they come to be born there they (hall pe- X.Old-age
rifh in their birth, and fo at every time my curfe (hall fol- 9«[D^J
low hem, from the conception, from the womb, and from
the birth.
Yea and Fourthly, Though perhaps fome may efcape
in the conception, and in the womb, and in the birch, yet
it follows ; *
li Ver.
2^6 An Expojttim of Chap. 9.
Ver, 12.
Though they Bring uf children^yet will I bereave them.
T
H E Curfe of God is here threatned to purfue them,
and over- take them, though they efcaped the Curfe
that others are under.
Obf 1. Many think that when they have efcaped fome Judg-
ment that hath come upon fome others, then they are fafe
enough and all is well ; But thy f refer vation from fome Judg-
ment that hath ftrtfck, others., may he thy refervation to greater
Judgment j that God intends for thee after war ds*
Qb£2 2' *c ls a judgment t0 be deprived of children in the
womb, in the birth, but when you have endured much
pain in bearing and bringing forth your children, much
labor and trouble in bringing up your children, when
many a thoughtful care in the education of them, much
forrow and grief they have coir you, and jiow when they
come to be hopefuJ, a] moft to mens and womens eftate,and
you think to have comfort in them, now for God to take
them away, this is very fad unto parents,it goes exceeding
much unto their hearts to be bereaved then ; yet fuch
things as thefe have befallen many heretofore; and Pa-
rents though the condition moft be acknowledged very
fad, yet they rnunUubmit to Gods hand in this. Perhaps
fome of you have in the breeding of your children endu-
red much, and through many difficulties they have been
brought till they have grown up to be aimoft at mens and
womens eftates, and perhaps they have been towardly and
hopeful, you had hoped to have had them to have been
the ftaffof your age, and yet God fuddenly hath made
them fly away like a bird, perhaps be drowned, perhaps
fomeother way, in a moft uncomfortable manner the Lord
EfieaaHj |iatj1 kcrcavetj you of them. You will fay, The condition
%de*th*~ i*fad more than ordinary. Therefore God calls you to
"- Sanftifie his Name more than ordinary, toexercife grace
more
Ver. 12. the Prophefie of H o s E A. 247
more than ordinary, and che exercife of grace in fuch an
extraordinary ftroke of God upon you may be as great a
good and comfort, as great a bUffing unto you as the en-
joyment of your child would have been. If a tender mo-
ther that through all her care, and pain, and labor, after
breeding and bringing up a child, mould have him taken
away in fome untimely death (as you call it) fhe would
think her condition the faddelt of any living. Be it known
to you, perhaps fome may be here, or know others of
their friends that have had fuch a hand of God upon them,
be but convinced of this one thing which I know you can-
not deny, That the exercife of grace finable to this work
of God that is now upon thee, or again 11 thee, conceive it
as thou wilt, I fay, the exercife of thy grace futable to this
work of God is a greater good to thee than the life of thy
child could have been, it could never have done thee that
good as the exercife of grace may do in this condition
when it is futable to this iiroke of God upon thee; and
this indeed is the only way to makeup any lofles of chil-
dren, or lofs of any goods, be it a child, be it a husband or
the deareft friend, a wife, or thy eftate, yet the exercife of
thy grace is better than the enjoiment of them all. It fol-
lows;
There jhaR not be a man left,
J'le bereave them when they bring them up, (the words
are [not a man, j and left is not in the Original) th at they be
not men. And fometimes God lets the children of men and
women live, and yet they never come to be men,but ftrikes Obf.j,
them in their understandings that they are bereaved of
them fo far that they never come to be men. I remember
it's reported of SrJbomas Moore that his wife was mighti-
lie defirous of a Boy, (that was her word J and (he had one ?.Th0i
that proved a fool, and faith her husband to her. You were w
never quiet till you had a boy, and now you have one that
be all his life a Boy.
Ii 2 There
248 An Expojition of Chap. 9,
1 will bereave them that there jhall not be a man left.
But I rather think the meaning is, I wil rake them away
2. that they fhali not live to be men,ttrong men of war. You
boafted your felves that you had fomany of your children
that were fuch valiant men of war before, but I'le bereave
you of them Qfaith the Lord )
Yea) wo to them when 1 dtp art from them*
Surely, even wo to them ; he puts a furenefs upon this,
Wgtothem when I depart from them. As if the holy Ghoit
fhould fay. What do I threaten this or the other evil, the
great evil of all, the rife of al evils is^Gcds forfakingthem,
Wo alfo to them when I depart from them.
Expof* God departs from a people, or a particular foul, when
he withdraws his goodnefs and mercy from them : and the
reafon why wicked men for a time do enjoy good things,
it is, becaufe Gods time is not yet come to depart from
them > but when Gods time is come Co depart from them,
then al vanifhes fuddenly : As the light continues fo long
as the Sun is in the firmament, but as foon as everit is gon
toile. it grows to be dark, the darknefsofthe night comes fud-
denly. A man hath ftrcngth and health fo long as his vi-
tals hold, but as foon as ever the vitals are ftruck5 the cra-
fimile feis 0f tne body, if that be ftrucken the ftrength and health
goes. The general pretence of God with his Creature keeps
Obf ± ftrength a"d health, it's God in the creature that keeps its
3 ' comforts, and upon Gods departing al vanifhes and comes
to nothing- Thou haft thy profperity now , and thou
TJfe. thinkeft thou maieft enjoy it full 5 but how canft thou tell
but God may iuddenly depart, and then all is gone 1 The
alteration of mans condition is not only from Natural cau-
fes,'butheigher, hum Gods departing. Carnal hearts think
themfelves fafe if they do not fee how Natural caufes mail
work theirruin, they fecnotbing3bucasthey have enjoyed
much
Ver. 12. the Prophejie ofB osea. 249
much good fromNatural caufes,fo they fee them working
ftill for good to them.
Yea, but know that thy profperity, or thy adverfity de-
pends not upon Natural caufes, but upon a higher caufe,
though thou hall the confluence of all Natural caufes wor-
king tor thee as much as ever, yet if God pleafes to with-
draw himfelf thou art a loft creature.
And (o it is with a Kingdom. When God pleafes to de-
part from a Kingdom, he doth then take away Wifdome
from the Wife, he gives them up to their own Counfels5to
perverfe Gounfels, he blinds them that they cannot forfee
their danger, nor fee means to help them, but they (hall
take waies as if they intended to deftroy themfelves. If
God do but leave them, whatfoever their wifdom was be-
fore, all their endeavors they (hall be blafted and come to
nothing^ in this it is we mould fan&ifie Gods Name,and
acknowledge it, acknowledge our immediate dependance
upon God for all our outward good we enjoy, whatfoever
Second caufes we have to help our felves.
Wicked men will not take notice of him in their Com-
forts, they cry out of this and the other caufe of their evil,
but it's Gods departing from. them., that is the great thing
they fhould take to heart. Particular evils muft not be taken
Co much to heart as this of Gods departing : Whatfoever
our condition be, yet if God be not departing we are well
enough, though in the fire, though in the water, I will be
with thee faith the Lord. Mark the ground of the confi-
dence of the Saints in the time of affliction: in Pfalm, 46.
(Luther's Pfalm h\ called, that is, a Pfalm that Luther was pp/# Lg
wont to call to his friends to fing, when he heard of any Luther*
danger that theywere in5or any fad thing fallen out,Come Pfalm.
( faith he) let us ling the 46. Pfalm, And m»rk the confi-
dence of the Saints) We will not fear though the earth be remo*
ved} and though the- mountains be carried into the mid ft cf the
fea* Ibmgb the veattn ' tbczeofrore and be troubled) though the
mountains flake mth -the feeding thereof 5 though the heathen
rag$
2 jo I An Expofition of Chap. 9.
rage, and the Kingdoms be removed,yet al (hal not trouble us.
Why, what.'* the ground ? *2/7e Lor^ of Hefts U with us^ the
God of Jacob j* car re/#ge. And it's twice repeated in the
fame words in the Pfalm, God is nor gone, God is not de-
parted, therefore no great matter what men can do unto
us : But if one be in mifery and have God departed, Oh !
how dreadful is that condition ! It was a dreadful fpeech
l$T< °* Sjh1> m l Sam' 28 15, Iam f°re difinfled* f°r the rhili"
^insmake war again ft me, and God is departed from me. Oh!
when the Ihiliftins make war upon a people, when there
is enemies at our gates, and then onr consciences (hall tell
us, that God is departed from «s, this is a fad condition:
It was a wofullpeechof Saul; God is now departed when
f , I have molt need of him : Wo to them then. Fora
Gods de Firlt, The root of all evil is very deep that is upon us
parting u when God is departed; It doth not lie in this particular,
a cauje of or that particular, we might make fhift to get over them,
m* thefpirit of a man might fuftain his infirmity; but the root
Hone can 0fcne evil k lies in the departing of God, And what can
help thin. the Creature do when God is departed? As the King of
Jfrael when the women faid, Help 0 King. Saith he. If the
Lord doth not help thee, whence pall 1 help thee? And as all
creatures fay. If God be departed, we cannot help , nay,
Satan him the very Devil cannot help if God be gone: In 1 Sam. 28.
Jelfcanuot when SaUi wag fore diftrciTcd and he would raife upSa-
1 San.zx mitc^ an(j tne Devil came in the likenefs of Samuel} faith
he, Wherefore doe ft thou ash of me, feeing the Lord is departed
from thee? No Creatures in the world, nor Devils can do
good when God is departed,then the evil is only evil when
God is gone. An evil may have much good in it3and God
Evil then may ian&iiie it for abundance of bleffings to his People Co
iievilin- Jcng as he continues with them: but if he begone, then
-f^ the evil is only evil : And if God be gon all protection is
gcn,andthertoiethoulieft liable to all kind of evils what-
soever. And however for the prefent things do feem to
be good that are remaining, yet the blefling of it is gone if
God
Vera 2, the Prophejie of H o s E A. 25 1
God be not with thee.. And this evil that is upon thee ic is
no other but the forerunner of eternal evil, and the crea-
ture certainly then muft needs fink whenGod is thus depar- Jt ** tbe
ted. Oh I If fo be that it is fa woful a thing for God to fT™"ll
depart from a people herein this world in regard of the nil!™
withdrawing of outward things and mercies from them,
what is it then for the Lord to depart for ever from the
foul? What an alteration doth the departing of the Sun
make? Take a delightful Suofhine Summers day, and how
beautiful is it? Now compare that with a winter dark dif-
mal night ; What makes the difference between thefe two ?
The prefenceofthe Sun in the one, and the Sun is departed ^mije
from the other. It is but the pretence, or the departing of
onecreature. Oh ■! if the prelence or the departing of one Saints
creature makes fuch a difference in the world, what doth Jhouldpi^
the prefence or the departing [of the infinite God do ro the tbe eri)°y~
foul? Let the Saints who enjoy Gods prefence prize ir, and ™entof
pray as the Prophet did, Lord have us net. P^J ?re'
Oh ! how vain is the heart of man that will depart from \jfe.
God? Ifthou depart from him, hedeparts from thee coo,
and wo to thee whatfoever thou haft when the Lord is
gone and departed from thee.
The Lord departs from particular men and women, as
well as from Kingdoms and Nations, and wo to them al-
fo : when God departs from a particular manor woman
he doth withdraw his common gifts and graces, and com-
forts that they were wont to have, he doth curfe all means
for good unto them, and he gives them up unto temptati-
ons ; thofe are the three fpeciaPthings that Gcd doth in
departing from any particular foul, he withdraws the
common gifts and graces that they had, and the comforts
that follows, and curfes the means that may do them
good, and gives them up to the ftreng.h and power of
temptation.
Youwiirfay(itmaybe) Many a f>ul that doth dtfr-e fur- Queftv
ther prefence ofGodm*) bt afraid out of (bit that Gsd is depar-
*ed. Now
2 $2 AnExpoJition of Chap.
*nfw, Now though God (no queftion) may in Tome degree
withdraw himfelf even from his Saints, fo as they may be
afraid that God is gone and departed from them; yet
there's this one evidence to thee, let thy condition be ne-
ver fo fad, yetifthoubeeftaSaint(I fay) this is one evi-
dence that God is not wholly gone, if he leaves any kind
of fhine behind him fo far as makes thy heart to belonging
after him ; God doth not fo depart from his Saints but he
leaves fome lufter, fome little glimmering of himfelf be-
hind, fo much as the foul fees which way God is gone, fo
much as ferves to draw the heart of a poor (inner after him-
felfand makes it reliefs and unquiet till it comes to be in
Gods prefence again ; As when a Candle is taken out of a
room, the room is darker than it was, yet there's a gllm-
fimile mering left behind in that, if you go quickly you may
follow: When God departs from hypocrites, he departs
fo as he leaves nothing behind him, and they have not fp
much of God as,makes them make after God, and fothey
turn away from God and feek to make up the lofs of God
in fome other thing; but a Saint of God that hath God
beginning to depart in any degree, when God is gone, he
will not turn afide to feek to make up the lofs of God in a-
ny other thing eife, but he hathfo much of God as doth
ftrongly carry his heart after him, that he looks, and
fighs, and groans, and cries after the Lord, and as David
5f.no. 8. ln Pfal* l 1 9- 8- there he (hews us that God was in fome de-
gree departed from him, (in his own fenfe at leaft) but
mark his expreffion there,and that one Scripture may much
Sufi ated ^P any ^ou^ tnat *8 a^ra^ tnat God is departed : I wiU
U-*r h^ep thy Statutes : 0 for fake 'me not utterly. Oh Lord, me
thinks I feel that thou art a going, I feel that I have not
thofe comforts I was wont to have, thofe ftirrings of thy
Spirit as I was wont to have, but O Lord, yet for all
this, I will keep thy Statutes (faith David) Iamrefolved
though I (hould never have further comforts from thee, yet
Lord I will keep thy Statutes, do with me what thou wilt,
lie
Ver. 13. the VrophefteafU osea. 253
Tie do what I can to honor thee, and Lord forfake me ^fJ™£
not utterly. So long as thy heart can clofe with this ^hltm
text and fay thus as Vavid3 Lord, I mil keep thy Statutes, canf01Q0(i
though I feel not thy prefence with me as I was wont to do, though we
yet Lord I will do what I can to honor thee, though I be apprehend
in a fad condition, and thou feemeft to leave me, yet Lord behatblsft
1 will keep thy Statutes, Oh .fiord forfake me not utterly. ns'
So long as thou canft make ufe of Davids expreffion as
thine own, it is an evidence God is not fo departed as he
ufes to depart from Hypocrites, and wicfted and ungodly
men. And if it be fo woful a thing when God departs,
truly then when\3od is about departing we had need cry When we
mightily to him, both foe Kingdoms and particular fouls. feGodbe-
Whena Malefaftor ftands before the Judg and is crying f™^ //
for mercy, if thejudgbearifing offthe Bench, then he dirtily?
lifts up his voice, and then flireeks out indeed, Good my fimile. *
Lord, then he fees if the Judg be gone or? from the Bench,
he is a loft man : fo when we fee God going, as many fooc-
fteps of Gods departing from us there have been, and are,
and yet ftill God leaves a light behind, bleffed be God we
have a light of Gods prefence, and God is no further de- Applies
parted from us, but fo that he hath left fo much of him- England.
lelf as we may know where to have him. It follows.
Ver. 13.
Ephraim, as I fan Tyrus, is planted in a pleafant place :
but Ephraim jbaU bring forth his Children to the
Murderers.
HAT, God departed ? Wo to us when God de-
parts from us. Why? but Ephraim might blefs r
himfelfin his profperous condition in which he was, E- ExP°"
phraim (might fay) What do you fpeak of Gods depar-
ting? We are in a good condition, it's but your melan-
cholly fears that, makes you fpeak of fuch fears as thefe are,
we were never ttronger, nor never had better fortifications,
nor never pro%)ered better than we do ; and as I told you,
K k this
w
254 An Exfofttion of Chap. 9.
2Kir,o\± c^I8^at^ reference to the time of jWwjwthefecond, and
K &' * the Prophet grants it, that they were in a profperous eftate,
Ephraim was like 7)rr*r planted ia a pleafant place fiffyrtit
was 5 Tyw, it was a brave City , an Jfland in the S&a,mucfi
Venice, like fas it's reported) that famous City in Italy, \ Venice]
which is in the Sea about feven hundred paces from the
Land, it is built as it were upon a rock in the Sea * and fo
Rupes. indeed the word (ignifies, it coaies from a word that in the
Tiy- Hebrew fignifies a Cock ? it was a very exceeding (Irong
Qtjntut place, guinttif Otrtim in his fourth book of the Story of
Cmius, Alexander, faith that^ Alexander in his co^jueft had more
i^.4. de to do to conquer Tyruf than all Afia besides, it was fuch a
R$b. rejta m]ghty and itroftg place. Pliny faith the compafs of it was
p'm'-I nineteen miles. It was the general Mart almoft ofall the
cap 10/ wor^3 anc* n was a City very full of people; and to this
*' the Prophet hath reference, when he faith, Ephraim was
like Tjruf j becaufe Ephraim did fo glory in his numerous
Progeny $ for Tyrus was a mighty populous place, as Pliny
faith of it, that there were three other ancient Cities came
T, j out of it, as Leptii Vtica, and that great Carthage
nkstf ?>« *tnaC wa8 but a *P"nS ouc °^ tnis root 5 tnat C A R-
mj/ thage that was fuch a famous City that did ilrive a long
time for the Etnpicrof Rome, and the Monarchy and Do-
minion of the whol world ; Yea and Gades divided (as it
were) from therettof the earth, were peopled from hence :
We need not go fo much to the Authors that write about
g , this City and the brave nefs of it, for in Ezek^ 27 . you have
&K: Z7* a j]cfcrjptiGn of the City Tyrw, as a molt brave, rich, and
glorious City. Oh 1 thou that art fituate at the entry tf the
Sea^ which art a Merchant ef the people for many IJles: tbw faith
the Lord God) OTyrus, thou haft jaid I am of per fe& beauty ^
Thy borders are in the mid ft of the S*as, thy builders have perfe-
ctedthy beauty. And then in the 33. verfe, When thy Wares
went forth out of the Seas thou fitted ft many people, thou dideft
tnr'ich the Kings of the °arth with the multitude of thy riches and
rfthy MtfQ*ndiz&% Now faith the Lord here, Ephraim is
fchus- ;
Ver.i 3. the Prophejle 0/H o S E A. 255
thus, fhefaid to her felf, that fhe was fo profperous, and
ilrong, and rich every way, (he was like to Tyrus, I grant
it faith the Prophet, and I have feen it fo, Ephraim it the
very fame even then when I am departing from her.
So that from hence we may fee, 1 hat at the very time when Obf. x«
God U dipartingfrom a Kingdom, or a particular man or wemany
they may be in the greatejl frejperity that ever they were in all their
lives : When thou art ncerett eternal mifery thou maielt be
in the higheft degree or outward profperity that ever thou
wait in all thy life. Phylitians lay that the utter-mft de- Vltimusfa-
gree of health in the body, is next unto ficknefs. It's true nitatvgra-
here, that the higheft degree oi outward profperity, it's dui* >&
but the forerunner of ruine-, Oh ! let us learn never to cruft ^.J,^
in our profperity, but alwaies to walk with fear and Tj{e.
trembling before the Lord, never let us think that we are Xaks heed
fafeand well becaufe we have outward things at our wills, inm/ F°-
we may have them at our wills and yet that very night the (Pent^
word may come, Ihit night Jh all thy foul betaken away, as
you know it was with the rich man in the Gofpel3 when
he had his barn* full and was in confutation what to do,
yet now ihail thy foul be taken from thee. And Nebuchad-
nezzar at that very time when he was glorying in his Mag-
nificent Pallace that he had made, now the word comes
ouragaintt him.
Again, efpecially it fhould teach us, not to trujl (as in no Ohf.2.
outward profperity fo) not in any fortifications , nor ftrengtb.
7yrus was an invinctabk place fit feeros to be fo) yet God
rould pul it down ; nor to truit in the multitude of Soldi-
ers : This example h as famous as any to teach men not to
truft in any outwards whatsoever. f
Calvin he carries it in fomewhat a different way, and tru- CaTv°inS
ly not without fume probability neither. I far* Ephraim he.
that thou wert planted in a plea/ant place, as in Tyrus, fo he
carries it thus, that is. Thou art a plant like to the plants
that were in lyrut. m And the word tranflarcd, pleafant H1J2
flace9 it's a word that fignifie? building : becaufe they ufe
K k 2 to
3 %6 An Expojitim of Chap* g.
to build the moil delightful places ; it fignifies alfo a fe-
cure place of habitation now (faith he)2)r«f it was upon
a Rock3and therefore they had little ground forOrchards,
or Gardens3 or Plants, but only fuch as were made by
ait3 and with a great deal of coit and charges, and (faith
he) As men when they are firiving with Nature, if they
mean to do any thing at a!l3 they will do it to purpofe,
and fetch out the moll curious plants and beftow a great
deal of coftto cover them from thecoldnefsof the winter,
as we fee in places that are neer the Sea 3 that meerly by art
they fetch out a place for a Garden or Grchard3 they are
mighty chargable. So Epbraim was compared to fuch a
plant, that is, God was at a great deal of charge for it,
and very careful he was to preferve them. As you heard
the lalt day, God compar'd his love to his people to a lon-
ging woman that longed for the firft iipe fruits ; fo Gods
love was towards his people, and here God compares his
refpeft : to his people * as a man or woman would do to a
tender plant that is in a Garden or Orchard that is made
with abundance of coft and charge, look how careful they
would be to preferve fome tender plant in covering of it,
and keeping of it from being rnixt with the froft3 fiaith he)
fuch was my care towards Epbraim, howfoever they have
fervedme. Thus to aggravate their fins God doth (hew
his care of them (thus Calvin.) Bat faith the text for ail
this, though my care hath been thus over them, yet the/
(hall bring forth their children to the murderers.
Obier, God never fbexvsfo much rejpeft to any man or rvoman, hut upon
their forfak^ng of him, wrath doth fellow. Yet after all this
they (hall bring forth their children to the murderers, a*
if fo be their children had been born for bo other end, but
to fatisfie the mouth of the fword, to beobje&s of the fury
of the murderers ; and thofe children that they (hall
bring forth in their war, they (hall fend them forth , juft
as if a rnan did fend a company of beaiis to the flaughtcr-
houfe.
7bej<
Ver.i 3. the Prophefie ofU ose A. 257
They pall bring them forth to the murdtrtrs\
Sometimes indeed in war men are led forth even by trie'
treachery or the fpight at lead of Commanders in the war,
only that they might be a prey to the murderers ; if any Tbevillmy
wicked Ofljcers in an Army have a fpight again (1 a man,or ofmalm-
any particular company of men, ordinarily their fpight faC™**"~e
is molt again ft godly men in their Army, a wicked, fvvea- ^rn t\Jt
ring, deboift Officer that hath a fpight againft godly men 0^.
in an Army he will fetthem upon the moft defperatfervice*
there enjoyn them upon pain of death to do fervice and not
to ftir, on purpofe that they might be cutoff, or at leaft
hoping that they will fall into the hand of the murderer.
Juft in this cafe like to David, for his own ends in another
way,that would fet Vriah in the forefront and would have
others withdraw from him, on purpofe that he might fall
by the enemy.
They flail bring forth children to the murderers.
Many children have been brought forth to the murde-
rers even in this way. ( But for the Obfervations from the
words.)
Firft, The CurfeofGod flayes not upon the Parens, but goes Obferv,
forwards to the children-. It's for the fin of the parents that
the children are to be brought forth to the murderers.and
efpecially it ftaies not upon Idolarers.but goes to their chii*
dren. There are two branches in this Note.
1. The Curfe of God ftaies not upon the parents, but I# pAft.
goet towards the children; in Pea*. 28. 18. Curfed flail'- be- dcm. 28.
the fruit of thy body, and efpecially to the children of Idola- 18.*
ters. InPJaL 137. 8. 0 daughter of Babylon, who art to be n+'llTi
deflroyed; happy flail he be that rtwardtth thee as thou haftfirved **♦
us, happy flatt he be thattaketb andrdafleth thy little ones againft
the ftones. And in Ifa. 13.18. Their Bowes alfo flail dajhtbe jJS.13.18i
young men to pieces , and they frail' have- no pity on tbefiuit of the
558 An Exfqfitim of Chap. 9.
--■ ■■ -■ — f- ■ ■*-■ — -
2d Com* **omb b their eyefoaU notflart children.- So in the fecond Corn-
ivmm^t mandmmt, the lord there threaten*, to vific the fins of the
iathers, upon the children, to them that hate him, to the
third and fourth generation.
fib'} eft. . Y o u w i I fa y a Why fcould children fuffer for their p arentJ fins ?
You will kill yong Vipers and bnakes though theyne-
Aflfwv yer have itung. So, God kes guilt enough in the children
or wicked men and of Idolaters, fo that in Juftice he may
deiiroy them; but he doth rather take advantage to deltroy
2*o$e. them, becaufe they be the children of wicked men and
of Idolaters : As if a man commit Treason? he
A defcrves death then for his own fault; but if the King
fimifcV hear that his Father and Grandfather were Traitors, he
fhail die the rather becaufe of them. So it's true,the chil-
dren of godly people have fin and guilt in them, as weil
as the children of wicked men ; Yea, but the children of
wicked men having guile, and fo liable to Gods Juftice,
God will take the advantage the rather to do them Juftice
becaufe their parents was wicked and ungodly; and this
is righteous enough with God.
SJ Part. £n(j the children of Idolaters above all fhall not be fpa-
$doLt °^1' re(*> anc* efPecialty tn°fc tnat *ive to many year*a becaufe
there is no fin that is To much ftrengthened from their An-
ceftors3and the example of their Forefathers as Superftition
Idolatry de- an(j Idolatry is 5 Why mould we be wifer than our Fore-
fendsnmb father8 > What's the argument of our fuperftitious vani*
fiAncejms tie^ but our Forefathers did thus? And therefore that's
2d Com- obfervable. That there's no Commandement in the Ten
numdmeru threatens fcods judgments upon the children, but the fe-
tliujlraud Cond Commandement,
Eecaufe that there's no Commandement broken from
the example and plea of forefathers as the fecond Com-
mandement ; and therefore let the children of Idolater?
and falfe Wormipers look to it, that they repent from
SuperJIiti- tht fin8 of thcir forefathcrS; Infteadof pleading for the
Tun ad- fias of your forefathers, you fliould fall down and humble
mniji.ed, y°W
Ver.i 3 the Prophejfe ofUosKA. 259
your loult for the fins of your forefathers, or othcrwife
that's the very reafon that God will punifti the fins of the
forefathers upon the children, becaufe their fathers did
worfhipGodin a falfe way, and they will dofo too.
And then another Note is this, lb at as this is a heavy fruit ObC
of Gods Curfe upon a people for the Parents fins , for God*
CwjctofoHon? to the children ; fo this is a fpecial fruit of
Gods Curfe upon children, That they jhallbe brought forth f<?
thi Murderers. In times of War it you make not your
peace with God iftjtift with God that things fhould be or-
dered fo that your children mould be brought forth tothe Ten{ier_
Murderers. Oh! you tender hearted Mothers,who are loth hearted
that the wind mould blow upon your children, look up- Mothers.
on thern and pity them, how can you endure to fee their
blood guihoutjhowcan you endure to fee your little ones
fprawling in the ftreets, or upon the pikes of the Soldiers r"
If your hearts cannot endure this, feekto make your peace
with God, to deliver your felves and your children from
this curfe that hath befallen many. We know not what
thefe wars may bring forth, what they have done in Ireland T -
we have heard much of, how the Parents have lookt upon w r*
their children brought forth to the Murderers ; and
though it's true, in many Cities and places where the E-
nemy hath come they have not generally (at leait) broke
forth to fuch abominable cruelties as this is, but wtio The
knows what a Summer or two may bring forth; forcer- Ufa _
tainly where War continues it drives on with more and wggfafi
more rage.
You will fay then, Oh ! let us makepeace upon any terms. Obje&i
No, let it rather be your care to nnkfi your peace wkh
God, that's your way to deliver your cildren from being Arifw*
brought forth to the Murderers ; for if it be a falfe peace ic
may be but a further way to bring forth your rhddrcn to.
the Murderers. It ig anexrre*m lad Curfe of God, in r his
efpccially, when it (bail come before their very Parents
%ht, for fo the Prophet fpeak> as if they uYould be brought
forth*
26o An Exf option of Chap. 9.
forth ev^n before them: Many of the .Heathens have very
Path-erica! exprtfljans about the (ad condition of Parents
when their children are ilain before their eyes : as that of
Dijfujua j>tiamuj Son Politej that was flain by ?ynhi*s% he cries to his
pi/as aui 6°^s? ^'° ' hf{^ere be anJ tb'mg '*n Heaven that datb take care of
taliacuret, fHC® &*!*£* * come an<^ revenge t bit ( faith he3>) when as fyrrbus
fiamia fl;w his Son before his eyes. Thou hart before the very
reddmt face of the Father even fprinkled the blood of the child up-
delitay pa- on ^s face: fre wa$ not at>ie to bear it though he 'few him-
%fum/e ^lf ready to die next, but cries to the very Heavens to re-
vwtui. vengcrit. And that was a very fad ftory of the Emperor
Virg. MMfittuty that his Sons, and Wife,, and Daughters were
brought before his eyes and flain before him : This is the
Children woful evil that falls upon Kingdoms. And if your chil-
Jhould be- jren £.£ buc understand this very text that now I am ope-
fiech tbm njng5 they WOuld even look upon you and cry with teats
men//0 in their eyes; Oh Father! Oh Mother! Pvepent, repent,
F ' and feek God for your felves and for us. Oh ! repent, and
make up your peace with God that we may not be brought
forth to the Murderers.
Oh ! but if this be fo great an evil for Parents to hate
their children to be brought forth to the Murderers here,
how great an evil then is it for Parents to bring forth chil-
dren to be fewel for Gods wrath for all eternity, tobethe
firebrands for Gods wrath to hurnupon5 milions of years
to all eternity 1 You then that are Parents, and have chil-
dren,look upon them and have fuch thoughts as thefe that
may break your hearts, Oh! what a fad thing would it
be that fuch a babe that came out erf my womb fhould be a
tire brand for Gods wrath to burn upon to all eternity?
A medita- Qfi ! how had I need pray and bring up my children in
tmfir/a- the fear of God, leftlftiouldbe fueh an unhappy Father
nnU% that out of my loyns, mould not only bring forth a child
to the Murderers, but for the Devils in Hell? But let not
this difcourage you that are godly to venture your chil-
dren in lawful Wars/for when you (hall labor to make up
your
Ver.i 3 the Prophejie of H o s e a. 261
your peace with God, in fuch a caufeif you be willing to
facrifice your children Co God, if thy child fhould be
brought forth even to death, yet he is but brought forth
even to Martyrdom, rather than to the Murderers : Thou
Ihouldeft rather rejoyce that thou haft a child to bring
forth in fuch a Caufe, then to be overpreft with forrow
that the life of thy child hath been taken away with the
Murderers; & fome of your children though with the lofs
of their own iives,yet they have been a means to keep you,
and us all from the hand of the Murderer, to keep the Ci-
ty and the Kingdom from being over- run with Tyranny,
Jdolatry,and all kind of Prophannefs,and it may be worth
the lives of your children that good that hath been done.
Revel.i2.il. dnd they overcame by the blood of the Lamb^ and Revel. 12.
by the Word of their Tefiimony, and they loved not their lives unto * H
the death. Therefore rejoyceye Heavens, and ye that dwell in
them. They loved not their lives onto the death: there-
fore rejoyce ye Heaven*, and them that dwell therein, enlightmd
When parents (hall be willing to give up their children in
the Caufe of God, even children (hall be willing to facri-
fice themfelves in Gods Caufe,(I fay having made up their
peace with God) then when they love not their lives unto
the death, there (hall be joy in Heaven,and they (hall over-
come in dying even as Jefus Chrift did. I remember I have
read of Zenophen, when he was facrificing to their Idol
gods, he wore a Crown upon his head, and there came Zheno"
news to him that his child was dead, he prefently pulls P *
his Crown from off his head in token of forrow ; but then
asking how he died, anfwer was made, That he died in
the Wars : Then he calls for his Crown again. So per-
haps fome of you have loft your Children, nature cannot
but work, yea but then ask how they loft their lives, they
loft their lives valiantly in a work that did as much con-
cern the glory of God as ever any War did,and feeing they
died fo, rather blefsGod than be fo forrowful that they
Cell into the hand of Murderers. Ic follows.
U Ver.
262 An Exfofition of Chap.9.
V e r. 14.
Give them, 0 Lord : what mlt thou give ? Give them a
miscarrying womb, and dry breafts.
HIS follows, upon this that they (hill be brought
forth to the Murderers hand. Then, Lord, givetbem*,
what wilt then give them ? Give them a mifcarrying womb) and
dry breads.
Bxpoff i. Some think this was an Imprecation by a fpirit of Pro-
phefie, as if the holy Prophet had his heart fili'd with the
wrath of God, Give them Lord ; what wilt thou t give them a
mifcarrying womb, and dry brea.fi /,
But rather according to moft Interpreters, I think this
ZlPrefird expreffion is rather an expreffion of Commiferation, Cthat
is) forefeeing the lamentable condition that the ten Tribes
fliould be in erelong, the Prophet pities their condition,
and would fain come in and pray for them, and he begins,
Give them, 0 Lord (faith the prophet; ) and then he makes
a ftop, as if he {hould fay, but O Lord what (hall I fay for
them, Give them, but Lord I know not what to ask for
them, I am at a ftand when I confider what they are, what
the many mercies they have had already, what warnings
they have had, how hardened they are in their iin, and
how thy word is gone forth, but Lord give them : fhali I
fay. Lord give them deliverance, give them peace, give
them profperky ftill, Lord I dare not, that I cannot ask,
all means have been ufed forro bring them unto thee, and
yet they ftand out againft the Lord 5 thou knoweft they are
deer to me, they are of myflefh, and I (hould be glad
that they might be faved, but thy glory is dearer to me
then they are, and therefore for that I cannot pray : and
therefore the Prophet praies. Give them, feeing all this mife-
ry muft befal them, what, (hall the enemies be let out upon
them ? {hall they and their children be made a prey to the
Murderef >. Lord, rather let no more be born of them, ra-
ther'
Ver. 14. the Prophejle of Ho SEA. 163
ther let thofe children that otherwife mould have been born
and might have lived in their own Land, Lord God, iec
them not be born rather than come to live to fo great mife-
ry 5 fo he doth not pray for a miscarrying womb and dry
breads abfolutely, but compartiveiy. t rom whence the
Notes are.
Firft ; 7 hat mens fins make many times Gods Minifters and q^ ^
his Saints at a point that they know not what to fay in prayer.
Truly, though there hath bee a mighty Spirit of prayer
through Gods mercy in the Kingdom, yet considering tnac
fince God hath come to fhevv himfeif willing to deliver us,
and Chrift hath been coming even upon his white Hori in
peace to take the Kingdom to hioifelr, iince that time inch
afpirit of Malignity hath appeared againftChrifct and his
Saints as ever was in the Kingdom, it puts many of the Mi-
nillsrsand Saints of God to a. non-plus in their prayers, and
flraightens their very hearts in the day of their failing,
when they are to feek God, that the Lord would give forth £ . .
mercy. The Lord knows that the condition we are in is mre unfit
more unfit for mercy than we were at the very firft day 5 pr mercy
Thus a Nation, thus particular people may puttheSer- now than
vants of God to a ftand in their prayers,and ftrajghten their *t$h* ftft.
hearts; Oh! were it that people had gone on in theim-
bracing of Reformation as they feem'd to do ac the ririr,
Oh ! how enlarged would the hems of the Saints have
been in prayer ? Oh Lord) give England mercy, give Eng-
land deliverance.
And then a fecond Note is this, That the fiuitfulnejl, or Obf.2.
tbebarrennefloftbe vpomh%itis from God. Give them, give
them a mifcarrying womb and dry breads. T his is from
God-, in Gen. 30. 2. when Rachel cried for children, Give
me children or tlfe I die, the text faith, that Jacobs anger was Cen^0'2
kindled againft Rachel, and faid, Am I in Geds ftead? Paulus
Paalus Phagius (that learned man) faith, that the Hebrews P^g'us*
have this fpeecb, that there are four keys that are in Gods Fou**&{
hand that he gives not into the hand of any Angel. Z%
Ufr 1. The " f
264
An Expofition of
Chap.9-
1. CUvti
fluvia.
2. CUvis
cibitiom.
3. Clavit
fipukronn
4. Clavis
jhrilitatis.
Non nup-
ticcdant
Ubtrosfed
qui nuptijs
lege dedit
Dew.
Theodor.
1. TheKeyofthePvain; and that you have in Vent. 28.
12. The Lord p hall open unto thee bit good treafure^ the Heaven to
give thee ram unto thy hand in his feafon.
1 . There's the Key of Food ; in Pfi 45 ; The eyes of all wait
upontkee, and thou give ft them their meat in due feafon-^ tbou&-
peneft thine hand and fatiifieft the defire of every living thing.
3. There's the Key of the Grave, in Ezel^ 37. 12. Be~
bold) Ob my peeple I will open your Graves ^and caufeyou to come
up out ofyo ur Graves.
4. Andlaftly, The Key of theWomb^ and that is in
Gen. 38. 22.
Thefe four Keys God keeps in his own hand, and there-
fore Gods providence is to be obferved in this, and there
oughttobeafubmiffiontohis hand in it.
T hirdly , Sin may bring fuch evil times upon a people of bet-
ter thofe who live to fuch times bad not been born> or died before
thofe times bad came ; Give them a mifcarry ing womb and a
dry breaft, if they mould have children that mould live to
endure all the miferies of thofe times that are coming>they
ha'd been better not to have been born, or have died long
before this time faith the Prophet, We muft take heed of
wifhing this upon every little affliction that doth befall us,
as it is the frowardnefs of many people even with God
himfelf, that if their children do but anger them to wifh-
they had never been born, or cold in the mouth many
•years ago, I wifh I had gone to your Grave: Parents ma*-
ny times are ready to wifh their children that they had ne-
ver been bornef theni; but this is frowardnefs againft
God himfelf, and wickednefs; thofe that are fo ready to
wifh their children had not been born, they are the lead
fenfibieof the fin that doth caufe the affliction upon which
they do wifh fuch a thing as that is.
Give them a mifegrrying womb, and dry he aft s*
Rcaf. r, Firftj There may beeither fuch rmferabfe daughters a*
that.
Ver.14 the Prophefie of Hose a. 265
that Parents might even wifh that they never had any
Children.
Or Secondly, They may live under fuch cruel tyranny Reaf,2.
for their fouls and bodies.
Or thirdly, They may be drawn from God by falfe Re- Rcai* 3*
ligton, and Co may be in a condition worfe than if they
had not been born.
Hence Parents to whom God denies children or takes Ufe.r,
them away, they fhould quiet themfelves in Gods difpofe, Vayms t6
efpecially in fuch times as thefe are: it may be God hath \ubm*%
taken away your children to deliver them from greater e-
vils : as in t\xt\io\xCtoi Jeroboam, there was but one child 1 Kjnp
that had any good in it, and faith God, lhat child pall i4l3»
die, and gives the reafon, Becaufeit badfome good in it. So
that God ukes away many that he hath the nioft love unto,
and letsothers to live that he hath not fomuch love
unto.
Tes> (fome may Cay) If I were fure that their fouls wire Quell*
fafe, though God doth take them away, if I wire fure of their
Jalvation, then I would be co?itent.
That's true indeed, If your children were faved, what Ani\vt
hurt is that to be taken away here and received to Heaven,
and there to live for ever with Ghrift, not to fin, or forrow
more : but howfoever you may fatisfie your fd ves in thefe
three things.
Firft, Thatthey are under an indefinite promife,t:hough
nocan universal.
Secondly, Suppofe he mould not be fave^, then k were
better that he fhould be taken away than to live to tin more
againftCod, he might have lived to have done a great
deal of mifchief in the world if he were one that God did
not intend to fave, and therefore quiec thy felf;. H? ver
God fees further than thou doeit, either when he denies
thee Children, or takes them away in fuch times as thae Tjfc.2.
are. £...,/
Further3fn times when publick evils are threatned, they good times
are to diem,
$66 AnExpoJitionaf Chap. 9.
arc good times to die in ; If better not to be born in ey'ii
time, then certainly it is no great evil to die in evil times.
Good men are fallen away from the evil to come. As if a woman
1 apt hadherbreaft tobe laune'dor cutoff, would not the tea-
lilc. der Father take the Children oat of the room in the mean
time ? Who knows but God may have thebreaitof his
his Church Cour Mother) even to be cut offfor a time, yet
may fuffer heavier things than ever (he hath done, and if
God (hail takeaway his tender Children that will not be
able to bear fuch a fight as that, what great evil is it ? As
we reade of God towards Mo fa, when Gods Glory was to
pafs by, he puts Mofes into the hole of a Rock ^ and truly
the graves of the Saints are but as the holes of the Rock tii
the Glory of Gods Juftice paiTes by a people.
And thirdly, If the (ins of Parents may be thecaufeof
fuch things to Children as better they had not been born,
'their cltf- *et ^ok tnat nave Chi^ren ta^e nee<* tnat they lay not up
tie to ivijl) fuch wrath for an Inheritance for their Children, as thafi
they had ihdr Children afterwards (hould even wiih they never had
never been been born of fuch Parents, efpecially if Parents be carelefs
B " & in tne education °f tneir Children not to bring them up in
rf wo/e- the fear of the Lord, hereafter their Children may curfe
duition. lne time that ever they were born of them, and fay. Oh I
that I rather had been of the off- fpring of Vipers, or the ge-
neration of Dragons than that I had come of fuch Parents*
Oh ! that my Mother had had a mifcarrying womb,or that
(he never had had breafts to give me fuck. Certainly this
will be the voice of many Children againft their Parents
one day: Look to it that there be never a Father nor Mo-
ther in this place that may give caiife to theirChildren thus
to wifti they had never been born of fuch Parents. And
certainly if the enduring of forrows and mifery in this
world may put them into fuch a condition, what then wil
fin and being the authors of miferies to others do * Thofe
what then Children that are abominable and wicked in their lives,
in reJpeEl 9 £nd
oft^rr/kll
Ver.14. the Prophejie of Hose a. 26 j
and are caufes of mifchief to others, how much caufe is it cjpecially
that it had been faid, that it had been been better his Mo- tbofe who
thers womb had rnifcarried : as it was faid of Judas, that we authors
it had been betcer that he had never been born : And fo it °fcalarm-
maybefaid of abundance at this day, what abundance of *t'£ i0(
evil are fomeatthis day the caufe of unto others? What
woful disturbances, diftra&ions and calamities do fome
men bring upon a Nation ? had it not been better that their
Mothers wombs to have rnifcarried, and their breads not
to have given them fuch )
And again. What horrible wickednefs are fome guilty
of? How many Mothers this day have caufe co fay, Oh !
that my womb had rnifcarried of fuch a Child / Oh that
my breafts had never given fuch a Child fuck! Oh that
ever one mould come out of my womb to do fo much mif-
chief, to takeup Armsto fight againft his Country, to
fight againft the Saints, to bring in Slavery and Tyranny,
that ever any out of my womb mould have a haad in fuch
a mifchievous way as this is / Oh ! thefe breafts of mine
every time I look upon them, I wifh they had never given
fuch a one fucka for it may be they wil fuck my blood too,
Certainly if ever there were a time to wifh their wombs
had rnifcarried, and their breads never given fuck, thefe
are the times many may do fo. And this feemsto haveal- *%&
lulion to that which Chrift faith in Luke 23. 19, Blcjfed are 2o. ' '
the wombs that never bear, and the paps thai never gavefucl^ I
fay, concerning many particulars in the Kingdom in this
time, it might have been faid, Oh ! bleiTed had the womb
been that fuch men were in, had they never been born, and
the paps that they fuckr, that they had never given fuck.
This would not have been an interpretation, but a good
prayer, if it could have been forefeen, if any Prophet could
have fotfeen this, that thou mould ft have been a Child,
andhefhould have been an AcYorin fomuch mifchief as
hath been done in this Kingdom of late, if any Prophet
could have forfeen this, thou wouldft have faid Amen to Noter*
his-
268 An Exf option of Chap.9.
his prayer, Lord give this woman a mifcarrying womb
and dry breafts that (he might never have born nor given
fuck to fuch an one. It follows.
Ver. IV
All their ivichgdne flit in G\\%fi\: for there I hated them*
GilcM X>\7 ** AT thjsGilgal was I opened in the 4th Chap-
grfojL.K * * tefatthe i5.Verfe, it was a very famous place
for many remarkable things : Stones were fet up in re-
membrance of fo great a mercy in coming over Jordan^ and
there was the firft Fafleover that e/er they had, and there
they were circumeifed , and the Lord (aid unto Jofhua^
Ibis day have I rolled away the reproach of Egypt from off you^
from whence it had the name 5 they were not circumei-
fed in ali that time in the Wildernefs, from whence it was
called Gilgal0 becaufe the reproach was rolled away; I
(hewed abu/idance of mercy to them in Gilgal^ there they
eat the fruit of the Land, and there the reproach wasrol'd
Expoff away, and the monument of my great mercy in bringing
them over Jordan*, but now they have turned this place to
the rnoft abominable place in the Country, for becaufe;
there were fuch great things done in Gilgal, they thought
that it was a holy place, and therefore they might jufti fie
their fuper^idous waies5though God afterwards did chufe
another place for his Worfhip, yet they thought to facri-
fice and worfhip in Gilgal^ they thought it might be justi-
fied, becaufe it was a place where fuch great things were
done. Now faith God, 1 never intended that, all their
wickednefs is in Gilgal.
q? r Super fitiom men are proud to put holinefi upon places that
have had remarkable things done in them in reference to Religion.
This phrafe we have had occafion to meet with beforehand
therefore I pafs it.
• M
Ver.i 5. the Prophejie ofHos e a. 269
All their mckednefl.
That is, Their chief wich^dnefi^ as if God (hould fay,
there is a great deal of wickednefs among them, there are g^ d
Murders and Thefts, and abundance of other evils^he brea-
chesofthefecond Table 5 butyec above all, t heir wicked«
nefs is at Gilgal}they think to make ufeofthat.pl ace where
I mewed fo much mercy to them, they think to juftifie
their fuperftitious worfhip, but I'le have them know that
I hate this, There I hated thm faith God, I abhor this that
they think to be juftified by. So that the Notes are.
Above all fins,the fin ofldolatry is that that God looks upon as Obf,*.'
the great wickednefi for which he doth hate and abhsr a people.
Becaufe in that (in men think by their own waies of wor-
(hip to make God amends for their wicked waies, and pre-
fent their own waies of worfhip, to juftifie themfelves in
all other kind of wickednefs.
And again : -For men to abnfi that wherein Godjhews mercy : Obf,2.^
For them to take advantage or occafion by that to turn it into fin
againfi God> tbvs is that which God hates. For there was
much mercy they met withal at Gilgal> and they made
Gods mercy an occafion to their wickednefs. To make
that which mould engage us to God to be an occafion of
wickednefs againft God this is abominable in Gods eyes :
As you reade in the Law, that you muft not feath a Kid in Exod. 2f.
his mothers milk ; that which is the milk to preferve the 19.
Kid, thatrauftnotbeameansforafeconddcath, to feath
or boyl itin faith God, that's unnatural, and but cruelty;
fo for us to deal with God to take ehofe things that fliould'
be a means to engage our hearts further to God to be oc-
cafion of further finning againftGod, that's abominable 5
there faith God, Ihatedthem.
Concerning Gilgal. Their Idolatrous Priefts told them F ~
(as 'tis propable) that that place "was a holy place, and p
fu;ely God that had appeared fo to them there would ac-
Mm cep*
270 An Expofition of Chap. 9.
cept of their fervices in that place rather than any other,
and fo though God had after ehofe another place, yet (till
they doted upon this place, [Gilgaf] and that which was
fo famous for Gods Wor (hip became as infamous for fu-
perftitlon and wickednefs.
Wittebtr* Yolanus upon the text compares that Town in Germany^
ganobUe- [Wittenberg} to thhGilgal. Thofe places where the Lord
formauonii hath been more gracious to people, the Devil fetks to cor-
fcttiupn rupt thofe places moft of all j as in Wittenberg was the be-
S^hanus g*lnnlng °* Reformation by the means of Luther y and now
hwefntm (faith he) the Devil hath made it the Theater of divers He-
Tbeatrum refies, and frill makes it more and more; that very place
feat. Pol. which was a place of Gods mercy to the Country : fo here,
tnloc.,. that place that was the greateft place of mercy, is here the
See Wil- greateft place of wickednefs ; the Devil envies it To much *
wnTthe <he more> and a11 their wickednefs is here,
Faimlifts; AM their mcfydnefi.] That is, the chief wickednefs, their
pim.Lon. Snperfiition and Idolatry ' is the chief and the great wicked-
li79-t>ag.. nefs that provokes God againft a people ; not only becaufe
3* kep°r- pftheprefumptioninit3 but becaufe k's an Inlet tQallo-
nf feU lher kind of wickednefs. Hence obferve :
chefter °in * Whir* there is falfe rvorfbip in any place all manner rfwicfyd- ■
EfJex.And nefi 'follows. And people do moft frick unto their fuperfti-
w Fox tiouswaies more than to any thing, and therefore that's
A&Mon. the chief wickednefs, yea and they think to fathfie God
i.edit.p, w-lth thofe waies for their other fins, All their mckgdnej? U
606. A.: j
CM,!?!1' A further Note from hence is, lhat to fin in face ofmerties?
where there are the Teflimony of Gods abundant mercies, that u
very abominable to God. That's a great aggravation of fin,
to fin in the face of the teftimonies of the mercies of God,
what, where fo much mercy, yet here wicked and abomi"
n'able* Doth God fill thy family, thy chamber, thy clo-
fet,thy bed, thy (hop with the Teftimonies of his mercy ?
Take heed how thou finneft thftre where there are abun
dant Teftimonies of Gods mercy to witnefs againft
and to aggravate thy fin*
VeM5
the Trophefre ofl\ oSEA.
271
But I find fdms Interpreters, and that not one or two,
but many, (and that makes me (peak of this Interpretation)
that refer this wickednefs to the cafting off the Govern-
ment that God had appointed, and the bringing in of a
new Government : at Gilgal was the place where they
would have Said to be their King, and caft ofFthe Govern-
ment by Judges that God had appointed among them,
Gilgal was the place; now this was the ground of ail their
other obftinate wickednefs, and God remembers this a long
time after and faith, All their wickednefs is in Gilgal, and
there I bated them.
From hence the Nore is this, That it's a hateful thing to
cafl off the Government that God would have m under 3 it is ban*
fid to God $ the Jews had both their Civil and Ecclefiaftical
Government by Divine Inftitution, they were both mixt
in one there. And though now we have not our Civil
Government by Divine Inftitution, but it's left to the Cre-
ation of man, according as in prudence men in feveral
Countries (hall think beft; but Ecclefiaftical Government
certainly is as much by Divine Inftitution now, as ever it
was, and it muft be fo, becaufe it is fpiritual, and nothing
can work in a fpiritual way upon the inward man but that
that is by Divine Inftitution, therefore whatever the Go-
vernment be (I will not meddle with the particulars) yec
we muft take heed how we caft off that which is appointed
by God, for that's hateful, there I hated them $ we had
need therefore fearch and examin to find what that is, and
if we think it be not fo deer as their Government was to
them, we muft take fo much the more pains to examined
not think it long that there is fo much time fpent in fee-
king to find out what the Government mould be, do not
think it a light matter : many people they think it but a
circumftance3 and things that we need not trouble our
felvesfo much about, and why mould there be. fo much
time fpent iu fearching it out 5 Learn from hence to look
upon it as a great matter, as a matter tipon which the wel-
Mm 2 fare
Expcf.2
Ar.&ion,
andfome
Btbr. In-
tcrprettrs.
obf.j;
Croil and
Fcclcfia-
fiical Go-
vernment
united it§
Ifiael.
Civil Go-
vernment
Ecclejiafti-
cal Govern
ment
pains nrufl
be taken a«
bout it.
Asathii%
of great
confyenve.
272 An Expfition of Chap. 9,
fare or the evil ofa Kingdom doth much depend, forfoit
was here, faith God, becaufe they caft ofFthe Government
that I would have, there I hated them. Thus you may
take in both the meanings, both the Teftimonies of Gods
mercies in Gilgal at firft, and the place where they caft off
my Government and would have another, I hated them
there faith God*
QbtSorne Again, There I bated them.'] There are Tome fins- that
finspo- provoke God to anger, and fome to grief, but fome to b*~
W{f G°a tre^ anc* tnat's dreadful when our fins (hall provoke ha*
to ttre . trec^ the Lord hates the works of iniquity. This is the
great difference between the fins of the Saints and others,
thelitis of the Saints may anger God, may grieve God,
but the fin of others they provoke God to hatred. I bated
them.
Obi Gad Again, There I bated tbern^] fThere^) Sometimes God
h?nlibiS roanlk^8 nI8 natred in the very places where men do fin a-
fkrewtb'e 6aln^ n*m' As a mans *P*rK w1^ «fe ^ he comes to a place
places wter where he hath been wronged by any ; If you mould come
mfm^ into the very place where your children have been murde*
fmule, . red, or wives ravifhed, would not you have your hearts
rife with indignation, in this place was my child murde-
red, in this place was my child ravifhed; fo faith God,
every time he looks upon Gilgal> Oh! here was this wi^
kednefs committed, there I hated them. Hence it is that
many guilty consciences dare not go into the place where
they have committed fin* There I hated them*.
It follows.
I mil drive them eut of toy bouje.
They (hall remain no longer in 5 Church-State, they
Bxpol. ft^ji remain nolonger fo to be in my Houfe.
Thofe who under the colour of being under the Church
of God,' yetliveinthewaiesofwickednefs, God will un-
church them even in regard of thr outward appearance of
aXJiurch
Ver. 15. the Trophefte ofHosE A. 273
a Church Eftate; Pie drive them out of my Houfe: It's a
dreadful expreffion this , for a father to take his child or
fervant and drive them out of his houfe notes great indig- fimile.
nation .5 to be driven out of Gods Houfe is a fore evil, that
makes ail other evils indeed to be evil, as abiding in Gods
Houfe is a great bleffing, and recompences the want of ma-
ny outward bleffings. Ifanyofyou that have been fer-
vants to great men, and mould be driven out of their hou-
(es, and efpecially for your conference, yet if God takes
you into hisHoufe you are well enough, and for that you
have a famous Scripture in Pfal. 5 2. 8. But /(faith David) ?/al'2' %S
am 10% a green Olive tree in the Houfe of God, Itrufl in the mercy mJiYated<
ofGodfortver andever 5 Upon what occafion was this Pfalm
pen'd? It was when David was driven out of the houfe of
Saul by the occafion of Doeg, there was a Doeg that did ex-
afperate <Wagainft him, and David was driven from his
houfe, fo he dared notcome into it, but what comfort had
David? But I am like a green Olive tree in the Houfe of
God; though I cannot be in Sauls houfe, and enjoy the*
priviiedges of his houfe, yet blefied be God that I may be
in His Houfe, and there thrive and profperasasreenO-
live tree, °
I will drive them out ef my houfe.
God cannot endure wickednefs in his houfe , neither °bf Goi-
(houldwe; God accounts it his difhonor to have wicked- £*£*■
nefti and wicked men in his houfe, and fo OioulAwe, as in tLTm
theChurch^ungodly men mould be driven out of the houfe & hfo
of God 5 we muft not make Gods houfe an Hogs- fry ,an un-
clean place for all Swine to come in, but they mould be Neither
driven out as Chrift dra ve out the Buyers and Sellers out of #* ckri'
che : Temp e 5 yea, and fo mould all Chriftians drive out of fej£
their families wicked and ungodly fervants ; Pfal. 101:7. ^
Hethat^tbdecHtJhaU notdwd within my houfe ( faith Vu- Pfl0U7f
vidX And be that telkth lyes ffoaU, not tarry in in bis fight. It's
adifhonor.
274 AnExpofnion of Chap. 9,
a dimonor for any who make profeflion of Religion , that
though thetnfeivesbe not fcandalousin their own lives3yet
there are chofein their houfe that live fcandaloufiy, they
have as wicked fervants in their houfes as any ; this is a
diihonorto Religion : God drives out wickednefsout of
his houfe, and do you do fo to yours.
. And I mil love them no wore*
By [Lov >,] here is meant, the communication of outward
good things, for that carnal hearts account to be the only
love of God : Indeed if they may have but outward pro-
fperity herein this world3 they make that an argument of
Gods love unto them : Well (faith God) though you have
had many fuch kind of arguments of my love., (fuch fruits
of my love) yet 1 mil love you no mcre^ I will take away all
thofe priviledges and good things that you haveenjoyed.
There are priviiedges and good things that come from no
other love but that which may be taken away ; Oh ! let
not us befatLfled with thofe, let us be fatisfisd with no-
thing elfe but that which comes from everlafting love. You
may have your outward eftates, you may have comely Bo-
dies^ Health, Strength3 Succefs in your labors, comings-
in plentifully, yea, you may have Church Priviledges5and
yet all this not come from the everlafting love of God,that
can never be taken away ; thefe fruits of Gods love may be
taken from you, and God may fay as concerning all thefe,
I will love you no more : but there are fruits ofJove, the
fan&ifying Graces of Gods Spirit, the fruits of Elefting
love, and God can never fay of thefe, I mil love you no more,
No
more.
After many deliverances that this people had in a way of
love, God refolves with himfelf that he will have done
with thenij he will love them no more, he wil deliver them
... _ .... ^
Ver.i 5. theProphefe ofB o s E A. 275
no more: God may withdr aw the fence of his love from
his people for a while, but he manifefts his love again, the
afflictions of the Saints they are but a little cloud that foon
paffes over, the Sun foon breaks in again upon them, and
Love (nines ; but the Sun of the wicked and ungodly fets,
and never rifes again : this is dreadful when a mans ruin,
or a peoples ruin is thus feal'd by God, -whatever mercies
you have had heretofore yet now there's an end of all, A-
dieu mercie, adieu love, I had gracious manifedations of
them once to my foulj but they are now gon, I mud never-
enjoy them more, now God hath changed his adminiftra-
tion? towards me, I mud expect nothing but wrath, the
hand of his fore difpleafureto cauferuin, and to be funic
everlaftingiy: Oh! let thy provocations of God be no more,
do not fJiQUtfd unto them ; I have dealt falfly with God,
dallied and trifled wich the Lord, many times promifing
fair, but when I was delivered then have dealt wickedly
with thee; but no more Lord: Oh! take heed, if thou
add'ft any more unto thy wickednefs left that this dreadful
Sentence be pronoune'd in Heaven agamit thee, I mil love
thee ?io more. The words are in the Original, twill add no Original '
more; I have done enough already, I will do good to this reading*
wretched creature no more- my Goodnefs an :! Mercy hath
had their turn, no more ; Spirit drive with them, no Hiore ;
Ordinances, no more do them «ny good; Mercy meddle
no more with them, I rritt love them no more,
AU their Princes are revolters.
-
• ThisisaveryftrangeexprefTion: What all > Yes, even
from Jeroboam to Bejlea's time, every one of them, the
Princcsof J/W/ were wicked men, for two hundred and
fifty yeers fpace, in all fucceffions every one were naught,
and falfe, and ungodly, all were revolters. It's an elegant
Paranomaila that in the Original, Princes nvolters, the -Qnnt*
words have a greater elegancy in the Original than in our ^^
Englift-j'. .
2j6 An Eocpofition of Chap.9<
Engli(h; the Seventy they turn it by this word, Men that
cciild not beperfiraded^ they were alJ of them men that could
not be perfwaded, they were fet upon their own way,
their own ends,and would havethelrown politick fetches,
and let Prophets, let any of theGodlycome to (hew them
rttonpyluM the mind of God3 they were refolved in their way, they
would not be perfwaded, but were wilful, and they would
h ave this way,and whatever came #f it they would venture
their lives and the lofs of their Kingdom but they would
have it, in adefperate way they were fet upon their will?,
come of it what would they would go on in this way.
,0bf. i. Men that are great in Power and Authority theythinkjt a dif-
honor to the.m to be perfwaded to aUer their minds, but rather will
go on defyerauly to the ruin jf 'them [elves, and the ruin cf their
Kingdoms, rather than they veiU hearken t& counfel-, they were
all of them men that would not be perfwaded : and Lu-
lEktipcti. thtr upon the place hath this expreflion ffaith he) Being
tit vriebat lift up in the pride of their hearts by thek Power that they
fuperwes had, they would be above the Word ifs -fclf, they think
ejjeverbo. jt rauch to have their hearts come under the Authority of
i-uther. ^ Word. This is the wickednefs of mens hearts whea
they grow great they fwell above the Word of God.
Zhey are all wickgd, all of them rev otters
Some of thenvthere were that made fome kind of fliew
at their fir ft coming in, when they came firft to the Crown
they gave great hopes (fome of them) that they would
have better times than they had before, and that things
that were evil in former Princes Reigns would now be re-
cmvnfro- formed, but within a while they went all the fame way;
mife fair. you know JeJ^, and fo fome others went in a fair way at
firft, but they all turned to be revolters^ from whence our
Notes are: Firft, See what Creature Engage-
Ohff j. MEKTS ^;/e« what engagements wiUwor\in theheartsof
me?: when they are engaged in their honor x, and in their prefer-
ments
Ver. 1 6. the Vrophefe <j/Hosea. 277 .
ment sy in their great places of Dignities and Powers, and Profits
and Gain, fee whac they will do : evil Princes being enga-
ged and afraid of lofing their power; if any (hould go to
Jerufalem to wormip, they all went in one iiream, not one
of cherp was taken otf from their great Engagements ; in-
deed many in (mailer matters may be taken offco God,but
if it come to a great matter, then none 5 perhaps fome poor
Minifters that had little livings (you know,) heretofore,
they would be taken off, and fee the Truths of God, and
the (in fulnefs of Ceremonies;' but where did your Deans,
and Bifhops? wheredidany of the Prelates that had greac
Engagements? they would never fee the Truth that now
alrooit every body fees, their great Engagements hindered
them. And fo the great Engagements of Princes hindered
them though the Truth was cieer enough.
Secondly; This is brought as the caufe of the evil of
the People, they were all wicked, nomervail though the
people were fo, Accordingto peoples interefi s fo they a* 'e, at they Obf,*
fee thofe above them go that have p<?»er over them, that way people
will go. Ephrairn was wicked, becaufe all their Princes
were revolters. Thofe that are in places of power they drive
the people along before them, for (I fay) God hath little
honor in the world but as it futes in mens Intereiis, ijfe.
according as they have Intereft this way or that Let M4-
way. &$"»*
Thirdly, Ihey are aU Revolters. "■#*'■
From this the Note is this, That Princes though they ficuld q^ -
he ufed with reverence, yet mufi not he flattered, but their fins
muft be fiiewed plainly unto them^ [They are all Revolters,]
though they can hardly bear it. Touch the Mountains and % °fi*
they will fmoke, touch the great men, reprove butthem, fadon.
and prefently the heat of their wrath rifesand they fmoke
even wth indignation. But yet thofe that are faithful about
them they (hould truft God with their places, and elites,
and with their lives 5 Oh had we but thofe about princes &&«***»
thatwoulddealfaithfullyandfhewto them how far the &« ™n
Nn guUt'**™*
.278
An Expojition of
Chap.9.
Larimers'
aWDeer-
(lingsjfi-
nn
Note.
0bf. 4,
Thefbnfe
Obierv*)
guilt of blood may be upon them, and the evil of ic
might be upon them, Certainly it would be otherwife
With us than ic is at this day : had we but Larimers and
Peering* (that worthy Preacher in Queen Elizabeths time)
It's faid of Latimer, that fending a Book to King Htmry the
Esgth, he Writes in the fir ft Page of it. Warmongers and A-
dulurers Cod will Judg : and Veering in his Sermons even be-
fore the Queen fpeaking of diforders of the times, and
thefe and thefe things are thus and thus, and you lit ftill
and do nothing : and again, even before her face, prea*
ching to her, (faith he) may We not well fay with the Pro-
phet, IPs the mercy of the Lord that rot are not confumed0 feeing
there is fo much difbedtence both in SyhjeffS) and in Prince :
Certainly much good might come had we men of fuch
Spirits as heretofore have been. All their Trinces are K'e*
volters.
Fourthly, When Vrhces one after another are wicked, there's
little hope of good-then to a people. The Saints under the perfo-
cution of one they groan and cry to God, but another
comes and opprefles them more. We had need therefore
pray for thofein high places, for Princes, for it concerns
much the people, as we (hall fee more after. It follows.
V-E R. 16.
E^htAm is fmitten , their root is dried tip, they f^aB bear
no fruit.
EP h r a 1 M it f mitten,'] God had threatned Ephraim
long before, but how he is fmitten $ not threatned
only5but fmitten.
Obferve this Note, (the manner of the phrafe is as if he
were fmitten from Heaven by a Thunder-bolt, in a dread-
ful manne/God himfelf fmote him) obferve this, GodwiU
not aln? ales forbear finnersy at lafi Godfmote ; he threatens a
longtime, but he fmote at Iafl : God may be a long time
bending his Bow, and making his Arrows ready,and pre-
paring
Ver. 1 6 the Trophefie of H o s E a. 279
paring cheinftruments of death, but at length he {mote;
and when he fmote he (mote terribly. How fad is the con-
dition of a wicked man who hath had many warnings,
and much patience of God hath been (hewed towards him,
and at length this is the news that one neighbor tells ano-
ther, Oh ! fuch a man is fmitten of God, the wrath of
God hath purfued and hath overtaken fuch a roan, the
fearful ftroke of God is upon him, and this certainly will
be the news of wicked impenitent finners, fecure finners,
this will be the news that will be told of you, fuch a one
is fmitten ; Oh ! and what fad reports are there at this
day in all Countries about us, even through the world,
what's the news throughout the world almoft but this f the
Chriftian world) England is fmitten, the Lord hath faioje
them 1 the Lord hath fmote us with a dreadful ftroke and .
ftill he continues fmiting of us. That Scripture in Ifa.%. jr4 - Lg
2*>. is made good upon us this day, Tm anger of the Lor d is
handled agaifift bis people ,and be bath jiretcbed forth his band a-
gainfitbem,andbatb fmitten them, fmark what follows) The
Hills didtremble f Oh that our hearts did) and their car\af>
fesweretornintbemidftoftbefireets : (and fo it hath been
with us:) And for all this bis anger is not turned away , but bis
band if firetcbed out ftill : And thus it h with us. And the
principal caufe that is there given of fuch woful fmiting,
it is as you may obferve in the 20. and 33. verfes, the crofs-
nefs of mens fpirits in turning things quite contrary and ^2o.2jJ
crofs to that which God would have them. As thus, They
call evil good, and good evil : t bey put dar^nef fir light, and Croficfsof
light for darknefi '5 bitter for fweet, and fweet for bitter : Jufli* ™7j
fying the wicked, and taking away the righteoufnef of the righte-
ous. This is the caufe of this fmiting, and never wa: there
fuch perverfnefs in the hearts of men to turn things quite
crofs, to cry out of Truth for Falfebood, to cry out of the in En&
Waies ofcbrift as the Waies of Sedition, and the great trou-
bles of theKingdom, to cry out of the Saints that are for
peace, as the great Stirrers up of the Kingdom^ and to ju-
Nn 2 .ftifie
s8o An Expofition of Chap.9.
Maliznats **^e l^e w'lc^ in many places; What favor hath many
tfiapc: a * Mallgnants 1 and thofe that have molt appeared in the
Faithful Caufe of God, how are they difcountenanced : This is the
men are Caufe why God would fmite them, and why their Car*
difcounte- kafles (liould be torn in the very fheets. The Lord hath
'*"£**' fmitten us this day as he did the people in 1 Kings, 14. 15.
ii\^' ^he Lor dfi all fmite Ifrael at arecd pspak^n in the water, (and
then it follows after) hefhall root them out of the gojd Land.
So it's here, Ephraim is fmitten, andhii root dried up. The
Lord this day hath fmote us as a reed is fi:aken to and fro,
that which men cried up at fail, they cry down again pre-
fently after, and forward for a little while, and then
quite theother way again, and wavering and unconftant
in all their waies, and know not indeed what they would
have; thus the Lord hath fmote us, yea the Lord hath
fmitten usfoas he hath fetcht blood, fetcht blood, yea3
the Lord hath fmitten us by thofe that fhould prcteft us*
and that's a fore fmiting, to fmite us by the hand of fuch
as mould proteft us ; that threatning that is denoune'd in
Qcb. 11 .Zjcb.ii. 6. Oh how is it made good upon us this day^
6, faith the text there, I will no more pity the inhabit atns of the
Land faith the Lord ; hut lo, I will deliver the men every one into
bis neighbors band, and into the hand of bit King, and they (ball
fmite the Land 5 and out of their hand I mil not deliver them.
reieVdPt II'5 a v«yftrange Scripture, I know not the like in all the
Scripture ^°°k °*" Goc*:> G°d threatens to fmite this people,and how?
in nJpcH Oh ! this is a fore fmiting, I will deliver every one into
efthfiNa- his neighbors hand, and they (hall fmite one another,and
tion, I wiH deliver'every one into the hand ofhis King. Why is
it fo great an evil to be delivered into the hand of our
neighbor, and into the hand of our King? truly at this
timeitfeemsitwas: Oh I the Lord fmitesus this day, he
frnites Uyforelyby giving us up to fmite one another. We
fmite one another with the tongue, in Jet. 18.18* Cme>
1<bm8;i8 let us finite with the tongue fry they. ■ When was there ever
fuch fmiting with the tongue as there is now ? yea, even
good
Ver.i6. the Prophefie o/Uosea. 28 1
good men fmice one another : There was a time when the
Prophet defir'd to be fmitten by the Righteous in Pfal. fA*J>*
141. 5. Let the Righteous fmite me (faith theProphct)if/^tf *w«r**k
be & Oyl to my head ; but now we may juftly cry out to God,
Lord j let not the righteous fmite me -, the very fmiting of
the righteous is a (brer fmiting this day than the filming
of enemies, to fmite with the tongue, yea and worfe too,
in 2/j. 58.4. In the day of their fa ft, they fmite with the fift, lfi.tf.4l
and finite with the pen, that is a forer fmiting fometimes Smiting
than fmiting with thefword. And fmite with the fword tttthtbt r
too, for Brother is againft'Brother, and Father is againft f1^£j$
Child, and Child againft Father, and this is a forerunner theSivcrJ.
of Gods fmiting the earth with a Curfe, in Malac 4. 53 6. Malacb,^
verfes, the very clofj of the old Teftament, there EHah is 556.
prophefied to come, andto turn the hearts of the Fathers to the
Children, and the hearts of the Children to the Fathers, left (faith
the textj Me Lord come and fmite the earth with a Curfe. Oh !
that Eliah might come among us otherwife ? What can be
expetted but the Lords fmiting the Land with a moft
dreadful Curfe? When was Fathers agair.ft Children, and
Children againft Fathers as now, and that in matters of
ControYerfie ? It was wont to be a Proverbial fpeech a-
mong the Jews, when they had any knorty Controverfie
that Lhey could not untie, When Ellas fljall come, then we
{ball come tokpow the meaningof this. We may fay this day,
well, becaufe we fee what Controversies there are and what
differences of this & the otherway & judgment, the Lord
Ch ri ft (whofe forerunner Lilts was to be J he will come
erelong, and he will open all things to us, the Mcffias
will comeagain and tell us all, and fatisfte us in all our
difficulties, and put an end to all our.de fputes ; Eut for
the prefent the Lord fmites us, not only by the fword, but England
hefmitesusashefmotethemen o{ Sodom, with blindnefs, fatten as
and that Curfe threamed in Vent. 28. 28. is even uponus, £0tiomia
Tl;e Lord (faith the text there J fhall fmite the* with ma£nefiy ^£*\
ovd blindnefi) andaflonijbmcnt of heart 3 and thou f'alt grope a:-
neon
An Exposition of
Chap.?.
noon dates ^ at the blind gropeth in darkgefi) and thon (halt not
proffer in t'y waies^ and thou fa alt be only opprefjed and Jp oiled
ever mcre\ and no manfiallfave thee. Oh my Brethren ! how
is this fulfilled at this day * with what blindnefs,andmad-
nefs, and aftonifhmeru are the people of the Land /mote >
If it were not the fmiting of God to finite men with blind-
nefs, it'simpofTibie but they fhould fee what fhouid be
done in fuch a timeasthisis, and you are only opprefTed:
Indeed now almoft every man in the Kingdom cries of be-
ing opprefTed and Cpo'ihd evermore.
We thought that when fpoylers and oppreffors were a-
mongft us th«£ we were fafe and well when ic was over,
Oh) but it is renewed again, and then come the fpoilers
the fec'ond time, and the third time, fpoyling ever more,
and this is the fruit of Gods fmiting men with blindnefs,
and madnefs: And yet who is it that returns to him that
f mites him ? But Lord, feeing thou art a fmiting? Oh ! that
thou wouldeft fmite once more, fmite thefe rocks of ours,
thefe hearts of ours, if thou wilt but fmite there,that might
free us from oAer ftrokes, that there might gu(h out tears
of repentance, fmite there that we may every man frnite
upon his thigh; Oh! that we may fmite upon our own
hearts. But it follows :
Iheir Frinces are Kevolters : and Ephraim isfmitten.
Only a word more from the connexion of thefe two, AH
their T rimes are rev otters : 4»i£phraiai if fmitten.
From thence the Note is, If God leaves thofe who have the
chief 'Government in their hands to revolt 3 the people then will be
fmiiten. Oh ! pray much for them, and let not them that
have the chief Government in their hand think much that
people enquire into their way, and that they ufe all means
that they can to keep them upright 5 for if they (hould re-
volt they would not only undothemfelves, but undo us,
It concerns us to enquire how it is with them, and to be fo-
licifeus
Ver.i 6 the Prophejle ofHosEA. 283
- ■ ■ < ■ — __————
licitous about them, and they mud not bid us that are be-
neath them to let thern alone and meddle with our own
bufinefs, and follow that which concerns us, certainly
it concerns us much what they do : were it indeed that if
they mifcarried they only fhould be fmitten, then we had An a*r
lefstodotolook after them;, but if they revolt wc are fimile*-
fmitten : If a child mould in all humility and reverence
befeech his father to leave ofTfuch and fuch a finful way,
or to take heed ofie that he be not carried by fuch and
fuch counfels, if his father fhould fay, Meddle you with
what you have to do : the child might well arifwer,Oh fa-
ther ! Ihear in the Word of God, that God doth v^fit the
fins of the fathers upon the children, and I may feel of
thefefins of yours when you are dead and gone, therefore
1 befeech you, Oh father, confiderwhat you do? (I fay}
the fame might beanfwered if we mould Petition and la-
bor with our Governors in all humility to take heed of a-
nyevilCounfel, and if they mould bid us look to what
concerns us,, we may well arifwer. We have heard in the
Word that when the Princes are Revolters, the People a-re
fmitten, that if Governors fhould any way revolt from a-
ny former Protections the People is like to be fmitten; it
is we know from the revolting of many of our Lords and
Members of that High Court that we have been fmitten fo
as we have been. New many of them have revolted to the Affb't* t0
Enemy? and .thefe that have been the Members of that '^frf™
Court, (I fay ) their revolting have been thecaufe of fuch a
fore fmiting which we have had.
Further: It cannot fi'ee Ephraim [from being fmitten ; fmit- Obf.2.
ten became their Governors are evil, rhey cannot excufc Ccmfulfm
their fin by that : Perhaps the People would plead thus ; °f/u"h*-
What could we do? we could not help ir, thofe that were "J "ig
in Government they enjoy n fuch things, and if wTe did net flrjt
obey them they would undo us, we were not able to bear
their fmiting of us, therefore we were forced to yield • Oh!
better endure the fmiting of man than the fmiting of Gcd,
1
'it ^« Expofition of Chap. 9,
kis a feai'ful thing to fall into the Hand of the Living
God.
Ihe apfrebenfon of Gods hand fmiting is tba-t rvhich fl:onld
humble the hearts of jinners very much* It's a notable Scrip-
vvhich you have in 2 Cbrw. 26. 20. oiVzziab^ that when
he law that he was fmitten, though he were ftout and
proud before, yet w hen he was fmitten he made haft out of
the Temple. It's no longer Handing out, for the Lord
hath (mitten. So when we apprehend God fmiting, it is
noitanding outagainft the great God, but we'had need
make baft to reform. And thus much for this exprtflion.
It follows.
Ibt'ir Root U dried up.
But though we be fmitten we hope we may grow, we
may lofe our leaves and fome of our bought, but we hope
that we (hall fpring again : perhaps theie are the vain ap-
prehenfionsoffomemenj but never look to making their
peace with God, no faith God, Tie not only fmite to take
off your leaves and branches, but 1 will fmite the very
root, that (hall be dried up : There's difference between
the pruning and lopping off a tree, and the drying up of
the root or it, there may be help fo long as the root re-
mains alive. I will never trouble my (elf any further (faith
God) with them, I have already (mote off their boughs,
and that doth no good, I will dry up the very root now.
It's a great aggravation of Gods lmiting when he (mites at
the root, every fmiting it is not a drying up of the root, it
is the bafe unbelief of our heart$,thedifcontentedncfs,fro-
wardnefs, fullennefs of our vile (pints that makes us thus
to conclude almoft upon every (broke of God5that he intends
our undoing, if he doth but fmite us foasa few leaves are
but (haken Gff, or that our branches are but fhak'd, we are
prefemly ready to conclude that God intends to Waft us,
Imel ^ and to dry up the very root, and ruin us utterly, how of-
ten
Ver.i^ the Prophejre of H o S E A. * 285
ten in onr unbelief, when by temptations we have been (ha-
ken and the leaves of our comforts have been fhaken oft, t
(oqr enlargements) and the like, how often we conclude, ,£*„'*
Oh ! the Lord is coming againft me, and he will certainly
blaltall, all that I feem to have, the very root of all my
hopes and comforts will prefently be blailed. Oh ! this (I
fay) is the evil of our hearts, it comes from our fullennefs,
f rowardnefs, and un belief ever fo to conclude, it may be
God intends only to prune thee and to take away fuperflui-
ties, thatfo thefap m^ygo down more at the root, that
thou miieft have more Humility 3and Self denial,and Faith,
that thou maieft have more exercife of the Root-Graces,
Humility, Patience, Faith, Self-denial, and God perhaps
Unites only to make thefap go down more to the Root-
Graces, though thou concluded thac he will dry up the
Root prefently .In this fmiting wherewithal the Lord hath
fmote us we hope that he intends n$t to dry up the root,
but we may fay of it as in Ifa. 27. Hath befmitten him as he fy&7*7\
fmote thofe that fmote him ? or U he fain according to theflangh*
ttrofthem that are fain by him ? The godly party may fuf-
fermuch, but I makenoqueltionbut the ungodly party
hath fuffered as much, and by this (hall the iniquity of
Jacob be purged 5 and this is all the fruit to take away his Ver[. ±1
fin, andinthe4.verfeGod tells us, that fury is not in
him, God is fain to make an Apolegie to his people when
he is a fmiting, though I fmite you, yet not foas thofe
that fmite you, but in the day of theEaft wind I ftay the
rough wind, and fury is not in me, but by this fhall the
iniquity of Jacob be purged : and this is all the fruit there-
of to take away his fin.
But God bath bii time to dry up the roots of (inner /, and the Obf.
roots of Nations. 1 .God dries up the roots of many that have **OfPer*
mad^fair profeflion in former times, they have had no o- *m\
ther Hoot but only Parts, and common Gifts, and Mora-
lity raifed, and this Root is dried up ; this day many fair
and^loriousProfeflbrs, how are they this day blafted!
O o faplefs,
286 ' An Expojitzon of Chap. 9.
faplefs, dry fpirits, and ufgjefs in the world in this time
when there itfo much iervice required of them > And by
by being dried up, what are they but prepared tor the fire 1 ' \
Old withered, faplefs Profeflbrs(I lay) whofe root is dried
up they are fitted for nothing but the fire5 they are like
lude 12. tn0^e *n ^^3 corrupt trees, trees that are corrupt in the
Autumn : Thus it is with many ProfeiTors at the time
when God expe&s fruit, now they are faplefs, now they
are corrupt fruit , they are dried up by the root , and
what are they fitted for but for the fire !
2. Of Ha- And then God hath his time to dry up the root of Na-
tions. tions, in If a. $. 24. Now we might feek to underftand
J/*,f .24* what the Root of a Nation is, but I think we need not in
thisplace^ becaufe it is fufficient only for the Metaphor,
to (hew that God doth not only afflict a Nations but in-
tends the utter ruin and deftru&ion.
Yet a word or two thus.
Queft* What ,vpm the root of Ephraim >
Artw* The Covenant that God made with him, that was his
Root in the firit place. And when God intends to break
!*>/tiov4 his Covenant with them, (becaufe they broke theirs) then
he dries up the Root ; and therefore in the next Chapter
you (hall find that God charges them with dealing falfely
in making a Covenant.
And then. The Godly among a People are as the Root
!/*♦ 6,t3. of that People, in Ifk* 6. 13. But jet it pall be a tenths and it
jkaUretum, and fh all be eaten : as aJejleJree, and as anOa\^
whofe fub fiance is in them when they caft their leaves >' fo the holy
feedfbaH be the fub fiance thereof. So here3 the holy kad (hall
be the fubftance of it* The holy feed in a Kingdom is as
the root and fubftance of it ; and yet fuch is the wretched-
nefsofmen, that what do they do but in ftinring againft
them , they would root out the very Root of the Nation -
And the vigor and power of the fundamental Laws in a
Kingdom is as the Root of it* from whence flourifhes all
sheir outward Peace, and Comfort.
Arid I
Ver.i 7. the Prephejie ofH o sea. 287
And the blefling of God upon the wifdom and faithful-
nefsofthofethat are put into place, that's as the Root of
the good of a Nation, in ehefe things efpecially con lifts the
Roots of a Nation. We hope that God will not wholly
dry up our Root, only lee us take heed of this ; though
there be indeed a difference between the Covenant of God
with the Nation of thejerr/, and any Covenant that Gcd
makes with any Nation at this day, yet if we be fane in
the Covenant that we make with God, this -may root us-
cut ; let us look to it that the vigor and power of the Fun-
damental Laws of the Kingdom be maintained, and that
the godly be maintained, let us nor fet our ielves to root
out them, for in fo doing we do but feek to root out our
felvcs; and let us pray that the blefling of God may abide
upon thofe that are in place of power, and while thefe
things continue we may hope that the Lord intends,
though he may fcatter and break us in pieces, yet that
there may a Root ftay, and there is little queftionfl think
we may make) that God wil preferve our Root howfoeverj
and that there wil be a Root of the Saints that fhall fiou- xhe jtoot
ri(h till JefusChrift comes again, 7he Root of the Righteous of the righ.
fball not be moved; though the Righteous may belopt from ts°w*
all their outward comforts, yet their Root muft not be Pro**2*5
moved, that lies deeper than my Creature-power is able to
reach unto. But there is a Root, Oh! that God would
dry up that, a Root that the Scripture fpeaks of, a Root ^D00fo
of Eitternefs,that brings forth Gall and Wormwood, Oh ! Bittewfs
what bitter fruit doth that Root bring forth! Oh! that Dem.%^
God would dry up that root. It follows. x&
Iheyfiall bear no fruit.
They would bring forth ffuittothemfelves, and feeing Expof*
they would bring forth no other fruit but to themfelves,
they fhall bring forth no fruit (faith God.) How happy
were We if God would fay the root qf bitternefs (that we
Oo 2 (peak
288 An Exfojition of Chap. 9.
fpaek of) as hefaidofthe Fig-tree, Never fruit grow on
icmore, Oh I that that Curfeof God might be upon the
root of bitternefsthat there is in the hearts of many, that
God would fay, we (ball never hear the evil Language, the
evil Speeches of People, and the bitter ex predions as here-
tofore we have done.
Tea though they bring forth , yet mil I fi ay. even thebduvcd
fruit of their Womb,
Expof. The word tranfiited Beloved fruit, it is Vefirable, the Ve~
^IGnE fires of their womb -, Children are the defires of the womb,
Hontfi that is, women arevery ftrong in their defires after them,
Women ve- Give me children or elfe I die (faith Rachel :) Indeed Harlots
ry defirous ztt nQ^ they care only for their luft, and would have no
of children frujt 0f their womb : It's an excellent Emblem for the ex-?
mtfo! preffionofthe vanity of many Preachers that care for no^
Wiiitbate thing but to fati&fle their lufts, and (hew their wit and
anAllyorj parts, but care not for any.fruit at all, care not for beget?
of a true, any children to God ; like Harlots they defire not the fruit
£^aCnr °f tne womb, but Wives that are faithful to their Hus-
<2 * faJc' bands, they do defire it. And the fame word that is here
^Theufe of for defires , and tranilated beloved^ it is likewifc in other
the wet d Scriptures tranllated beloved, thatin Dan. 9. 2.3- Gk manb
mnflated g,mly beloved: Ch mm of ^defires. Andfoin Dan. 10. where
beloved, ^g Angel faith, greatly beloved^ it is a m$no£ defire. And
fo in Trov. 31.2. What^ my fon ! and what, the fin of my
womb ! and what, the fin of my votes I You may fee how So«
hmons Mother fpeaks with a great deal of affe&ion, Oh
my Son ! the Son of my Womb, and the Son of my Vefites.
But indeed the word fignifies properly, the Son of my Vows>
Oh ! I made Vows to God, if God would give thee me,
and fince I have given thee up to God, and by Vows dedi-
cated thee to God, what, the Son of my Vows! Women
therefore they (hould look upon their children as the chil*
^en of their Vo w*Q and (hew forth their love unto them in
the-
Ver.i6. theTrapheJle ofH o S E A, 289
the right way that God would have them. Ic is a ftrange
place that we have in Titus, where aged women are com- yit
manded to teach the young women to love their husbands, iUuflmld*
and to love their children; itis a ftrange thing that a mo-
ther mud be taught to lovcher children 5 thy child is the
beloved fruit of thy womb;, but yet thou muitbetaughcby
God, taught by his People, taught by his Word to love
thy children, to love them in a right and holy way; take
fceedofloving them fo as to provoke God to take them
from you, take heed that they b; not (lain f or your fakes 5
many Mothers have flain the fruit of their womb by lo-
ving them too much. Do not honor your children above $**** their
God as Ely did., when you look upon their natural comeli- children*
net's confider they have that in them, and that by your Amediw
means that except they have another birth will make them tim for
objs&s of Gods eternal hatred, they are the beloved fruit Parem>'
of your wombs, and you look upon them and fee them
fweet babes and very comely, yea, but think withal that
you are the caufe to bring them into that that if they have
not another birth, though they be obji&s of your mirth
by being born to you, vet they will be objeSs of Gods ha-
tred by being born in frn by you; you siay look upon them
asobje&sof your delight, but God may look upon them
as thofe that he hath appointed to flay, Alas thofe poor
fweetbabes, what hurt have they done? God fees enough
in them that in his Juftice he may flay rhem. But in this
that he faith he will flay the beloved fruit of their wotnbjor
the defir able fruit, take but this one Note :
If Gods Honor , and bis Ordinances ,and his Saints that are dee? r>bf
tobim,benot deer toyou, even the very fruit of your womb fia'J
notberegardedbybim- That's the fcope of the threat ning :
faith he. Oh here's a people that my Honor, my Ordinan-
ces, my Saints are not deer to them, therefore even the deft
rable things of their womb, the very beloved fruit of their
womb, that that goes more to their hearts rhan any
thingin the world3 that that is the deereft to them I wil%
iky;
^9° A* Expoftion of Chap. 9«
flay them in mine anger. If you would have what's deer
to you be deer to God. let that that is deer to God be dw
to you.
And then it follows in the laft Verfe.
Ver. 17.
JMy God mil cafl them away, becanfe they did not hearken
unto him 5 and they ft aft be wander trs among the Na-
tions.
MT God'] Not their God5 but wy God. There's much
to be obferved from htnee.
Fir ft, The Prophets confnmcy. They forfook God gene-
rally, the ten Tiibes generally went away and forfook
God , but the Prophet ftjll keeps clofe to God.
Let all the world da what they will and for fake God and feek^
other comforts where i bey will) but fi ill ("faith a faithful foul)
God pall be my God. Hofea he lived in wicked times, gene-
rally all the ten Tribes went away from God, but itill my
God, my foul (hall keepdofe to God, I havechofen the
LOPvD to be mine, and I have found that Soul -iatXsfying
good in Him, that he (hall be mine for ever, here will I reft
forever; I have chofen the way of Gods true Worfhip, I
will not futemyfelfwith the common way of Worftiip
where I live, but I will chafe God to be ray God whatfo-
ever the world doth.
But fecondly, this is the comfort of a gracious heart,
In ill times whin ethers for fake God9 yet one that hath a gracious
heart, can have God to behxGod : Yea, and efpecialiy when
times of trouble comes, when fore evils are ready to be up-
on the people generally, yet here's the comfor: of a graci-
ous heart. My God3 bleflcd be God for that Inttreft I have
in Him t they may take away my Houfe, my Eftate, my
Means, i>ut they cannot take away my God9 I have Inte-
rs yet ?n Cod, I have Intereft ftiil in that God that they
Cannot take from me. This was the comfort of Mc*b;m
Chap. 7*
Ver. 1 6. the Prophefe ofU o s E A. 291
Ghap. 7. there he defcribes the evil of the times wherein Micah, 7.
he lived, Verfe 2. Ibegood man is periled out of the earthy and *• 4«J. 7%
there is none upright among men^ they all lie in wait for blood \they
hunt every man his brother with a vet. And then in the 4«verf,
1 he beji of them is a bryarjhe. moft upright isfoarper than a thorn
hedge. And then the 5. verf. Jrufhemt in a friend, put ye
not confidence in a guide : keep the doors of thy mouth fr om her
that lieth in thy bofcm. But then in the 7. verfe, Therefore I
rci U loeh^ unto the L 0 RD, I mil wait for the God of my falva -
tion, my God will hear me. Oh my brethren I there may
come times ere long that the knowledge of God, intereft
in God may be worth ten ihoufand thoufand worlds unto
us.
But in the third place: It is no prefiimption for one, or for ObE$£>:
a few to challenge a Jpecial intereft in Ged^ in way ofdifiinUion
from the multitude^andfrom the generality. So it is here : How
Angular was Hofea at this time ? This people might think
him to be very prefumptuous ; What, as if no body had
intereft in God but he, Js not God our God as well as his ?
He is bold to fpeak this in way of diftin&ion : You may
forfake God and His Worfhip, "but I have cleaved to God,
He is my God. When multitudes and generality of men
depart from God, yet for two or thrce,or a few that cleave
to the true Worfhip of God3they may challenge God to be
their God when he is none of the God of the multitude.
In 1 Joh, 5- 1 7. you may fee how lingular John was there : x /«& >; .
Weknow that we areefGod : and the whole World lieth inwic- 17.
kednef. How could the World take fuch an expreffion ? *
What are you? a few poor people: and yet we know
(Taithhe) thatweareof God : and the whol World lieth
in wickednefs. What are you more than others ? Yes, John
knew, and would not be difcouraged to affirm, that the
World did lie in wickedn«fs : and yet we know wc are of
God.
Let not men be offended at the/ewnefs of thofc that keep Tr
thfi Truth, and the muldtude'oTthofe that forfake it. I
^ , remember*
7Q2 An Exf option of Chap. 9. '
irarrh. rtmzmbzrVlHtzrcb relates in the life oiThocien the Athenian^
that upon a time there was an Oracle of Apollo Delphi jj
read before the people, w hie h did fay, That although
all the people did agree, yet there was one manamongft
them that diflented from them : now the people began to
fhrtle at this; But Phocion ftepping forth before them all
bid them never feek further for the man, for it was he that
liked none of all their doings; and yet Vkecion at length
gained as much refpecl from them as ever any man <iid,
and they chofe him (I thinkj fourty times to be Pretor for
all that. And fo let never fo many go on in a way that
thoa canff not fee light in thy confeience for, keep to thy
principles, only exa mi n then, (To far the refpeft we do
owe to others muti lead ,us)' that if there be a greater party
go oneway than another, we mould call things into the
morensererfcrutine, we mould think we may poflibly be
ratherin an error than they, and we ought to give all due
reverence to the judgnemsof more men, and more learned
and wife than pur felves, but (till after all, praying to God
andprajj tQ aaew us njs m|ncj3 and fearching. our own hearts to fee
, r , whether there be no particular Engagement, and after all
Thjlm. endeavors to find out th* Truth, And yet then if God
doth perfwade your con fciences after all means ufed, we
fhould not be difcouraged becaufe the greater part go the
other way, but keep to that which our confeiences tell us
is the right. And thus it was with Hofea, though they
went generally another way, yet he could claim a parti-
cular injerft in God. •■
And then another point*
My God well cajlthem away.
OH. It is a dreadful thing for wicked men to have fuch as
have intereft in God to declare againft them. God rejecti-
on of them, My God will cafi them away. Thof e who have
yitereft in God, who know Gods mind, and that fuch a,
God
Ver. f 6. the Trophejie 0/ H o s E A. 293
God as he is cannot have communion with fuch people.
Thus you know it was with Ifa. about the $7, and latter Ifa.57. 21
end, There is no peace to the wick^d^ faith my God. He puts
the emphafis there, he faith not, there is no peace to the
wicked, faith God, but faith my God. Ohlwhenthofe life
(I fay) that have an intereft in God, when fuch as keep
clofe Communion with God, and thereby comes to be ac-
quainted much with Gods mind, when they fhall de-
clare concerning you, do not flight it, it is a great matter
then when they (hall fay, there is no peace ; If any of them
ihouldfay: If I know any thing of the mind of God, If I
have any Intereft in God certainly there can be no peace to
thee in fuch a way as thou art in, take heed of the flighting
oftheveryfufpitionofmen that are godly, and humble:
Jtis true, many that may make very great profciTion of
Religion, they may be bold to fufpeft and to cenfure o-
thers, that it may be are better than themfelves, but if I
fee one that walks humbly, Ariel: in his way, holy,and hea-
venly, and felf-denying in other things, if fuch a man
ihould but have any fufpition of my condition, I had need
look to it, it mould daunt my heart to have fuch a Chri-
fUan look upon me but with a fufpitious eye, becaufe fuch
a one is much acquainted with God and his Way, and
therefore take heed of (lighting fuch a one.
My God will cajl them away, with violence and with an- Explic.
ger, as a man takes his ftubbom child or fervant, and
thrufts them out of his houfe.
When men are violent in wickednefi, they mujl expett that Obf. 1."
God will be as violent with them in the waies of his Judgments :
and for that we have a notable Scripture in Lament. 2.6. £*&*•&
Be b 3th violently tafyn away his Tabernacle. They abufed
that Ordinance of God,abufed his Tabernacle, and he hath
violently taken away his Tabernacle. Oh! unworthy
wretched people, that mould enjoy mine Ordinances fo,
and abafe them; he hith violently taken away, becomes
in an anger : As you (hall fee a man or woman when their finulc'
p P paffion
29+
An Expojittm of
Chap.9.
paflion is raifed they will rim and fnatch away fuch a thing
from another.
Ufe.
I/4# 30.
H<* c nota-
hln eft
fintentia,
& digna
quainom-
nibiuparie-
tibmfcru
hatur.
Luther.
Obf.2.
Exod.21.6
illuftrated,
Jfi 2823
noted.,
Take heed of being violent in the waies of fin, you will
call the Cords away, you will call away the Truchs , as
you had it before in Ifa> 5. foyou caftaway the Truths of
God, and his Cord? away;, take heed thoubeeftnota caft*
away thy feif, thofe that are fo full of cafting away Gods
Truthsjit's juft with God that God fhould cait them away*
asa mancatisaway a loathfom things as thofe are difcri-
bed in Ifa. 30. That cafi away their Idols as a rhenfiruotts cloth ,
and faith. Get tbeee hence : And you perhaps caft away the
Truths of God as loathfom now, but the Lord will caLt
thee away as a filthy and loathfom thing.
They pall be cafi away : but why 1 Becaufe they did not
hearken unto him. This is a notable Sentence. Saith Luther
upon the place,This (He fballcafi them away ^bec an fe they have
not bearded to I in) is a notable fentence,and worthy to be
written upon all our walls 5 for indeed there is much in
it, they would hearken to fuch and fuch,- and to the rules
of their policy, and to their own ends, but not to God.
And that's the fpecial point from hence : lhat in matters of
Gods Worfcip vpe muft hearken to God^ and the not hearkning
to God is that which provokes God with indignation to
caftawaya people: perhaps other duties we may know
by the light of nature; but when we come to matters of
Wor (hip, there God muft be hearkned to, and not any elfe;
God expe&s that his creature fhould hearken to him in
what he faith, we fhould be all as the fervant was with his
earboai*d; Chrifthimfelf had his ear boa red, he would
hearken to what his Father faid,therefore the Pfalm fakh5
Mine ear hath been hoared : (Jhrift was as a Servant with his
ear boared, to note, that he would have his ear at the com-
mand of his Father. And who. or what are you that you
fhould have your ears free * InIJa.2$.2%. mark what feve-
ralexpreilions we have about calling to hearken. Give ye
ear } and hear my voice^ hearken^ and bear my fieecb* In one
little-
Ver.i.7 the Prophejie o/Uosea. 295
littis verfe there's thefe four: Give je ear ^ there's hear ;
there's hearken ; there's hear; Oh! God expefts that we
(hould have a hearing ear; and that's the way for wif-
dom : in 1 Kings, 3. 9. Solomon przies, Give thy fervant an * Ktng-$*
under fl anding heart, but in the Hebrew it is, a hearing heart, ^' \
and fo it is turned. That I may have a hearing heart, fo as I a hearing
may be able to judg thy People. Thofe men and women Heart. '
that have not a hearing heart, they have not an underftan-
ding heart, and the not hearkening to God, Oh! it is p . .
that which comes from the pride of heart : in Jer. 13.15. root of not
Give ear, be not proud, for the Lord hath jpoken-, there is no bearing.
fuch pride as the turning away our ears from hearkening Jer.13.1;
to God, and turning away our ear from the Law of God
is that which makes God turn away his ear from hearing Defou&'s
our prayers 5 ic is an evident fign of deftruaion that is a ft^reff
coming : in 2 Chron%2^. 16. mark what the Prophet faith alfi it « a
to Amaztah, Ikpow that God hath determined to deftrqy thee ; fign.
hecaufe thou ha ft done this, andh aft not hearkened unto my Coun- 2 Chron*
fel. Doeft thou come to the Word and not hearken to ^^
the Counfel of God in his Word ? It is an evident iign that
God intends to deftroy thee. Oh hear! hear and your
fouls (hall live, your fouls (hall live. Indeed here lies the
ground of all the evil almoft in thofe that are profeffors of
Religion, The not hearkening to the Truth; I fuppofe thofe
that make profeffion of Religion if they have enlightened
confeiences they dare not fin againfta known Truth; but
now here's the evil of thy heart, look to that ; thou faieft,
If I knew It were a Truth I would not go againft it : yea
but the corruption of thy heart makes thee unwilling to
hearken to the Truth, the corruption of mens hearts makes
them that they would fain have fuch a thing not to be a
Truth. I appeal to you, have you never felt fome cor-
ruptions ftirring this way, that when you are engaged a*
nother way, and you fee that if you mould be taken off
fromthat,a great deal of eafeand liberty, and outward
comforts would be gone, and upon this your hearts are
Pp 2 very
296 An Expfition of Chap.Q.
very loth that that fhould be true, and therefore you are
not willing to hearken, to hearken with a deer heart, fo
as ro be willing to entertain the Truth, if it doth prove
to be a truth 5 that foal that (hall be willing to retain e-
very truth, and be willing to let the truth prevail what e-
veritbe, that's a fign of a gracious heart; but the lulls of
mens hearts do hinder them from hearkening, and they
are loth to hearken to thoic Truths that comencexeit to
them 5 but when a man or woman (hall be able in the pre-
tence of God upon examination of his or her heart, to fay,
QhLord, let thy iruth prevail, thouknoweil that I am
willing co hearken to every Truth of Thine, though it
mould pluck away all my outward comforts, I would fain
know thy Truth, and I would know the drifted Truths,
what Truths they are that mod concern thy Glory, and
-thyWorfhip in the beft manner, whatever becomes of my
Credit or eftate, Lord, let thy Truth prevail in my heart :
(Kay) here's a gracious heart that will thus hearken to
God and his Truth : But they have uncircumcifed ears,
they cannot iiear(Taith Jeremiah- ) fo, through thecorrup-
. don that is in mens fpirirs they cannot hearken to thofe
things that feem to make againft them.
But thelaft words of all here, isthethreatning.
Iheyjhall he wanderers among the Nations.
Qbf«ik It is a judgment to have an unfetled fpir/t wandring up
and down,and can fettle to nothing:fomtime$ in this place,
fomctimes in that ; fometimes in this way, and fometimes
Ucclefe.y in another; this is a judgment of God. Solomon hath fuch
an expreffion, The fight of the eyes abetter than the wan&ring
of the defines \ the wandring of mens appetites anddcfires,
work a great deal of vexation to them.
Again, obferve that, Ihojervho arecafi away out of Cods
bcHpt) they can have no reft, they go about like the unclean
%it it, fteking reft, but can find none. Ffal, 13?, Here mtt
JwffJ
Ver.i7» the Frophejie of H o s E a. 297*
I reft for ever : The Church of God and his Ordinrnces are ** the He-
Gods re ft3 and fhould be the reft of the hearts of his people, ^w«»
and they are indeed the reft of the hearts of thofe that are emPha"cd
gracious; but alas poor foul ! who art wandring from vj*%
God, Whither goeft thou ? where indeed will be'thy reft? .then the
Jtwa> the Curfe of God upon Cain^ to be a wanderer up walking"
and down upon the face of the earth. foul,p*fo
Eut you will (if, May not men be wandettvs% (that is) may Q^arg
n :t they be cafi out of their Habitat tons and, Countries* and ivan- *
da up and dorvn^ andjet not be caft off from God ?
Ifb true, we reade in Heb. 1 1. that the Christians wan- AnCw.
died up and down in Sheep skins, and Goats ^klni^ whom ^dyi j;
the world was not worthy of : But that was in a way of
perfccution for God, and for his Truth :it was not Becaufe
they would not hearken, but becaufe they would hearken:
and though thou fhould fi be fore'd to wander from thy
Brethren, and the fweet Habitation that thou hadft, and
thy Friends, perhaps thou art fain to wander up & down
even for thy life, yea, but canft thou fay. Yet I hope I am
not one of Gods caft. aways? It's one of Gods Epkhiee3
that he glories in, That be will gather the oui-afs of If ad ;
Man hath caft me out, yea, but I blcfs God, 1 carry a good
Confcisnce with me 5 and that man or woman needs nor
be troubled with wandring, that can carry a -good Con-
science with them; you are call: out from your Friend?,
yea, but ftill thou haft the Bird that fogs in thy boibrde :
Canft thou fay, I have not caft away thy Co nandements.
Lord? Indeed if a mans conference tei him, thaMti.-tY
caft away Gods Commandements, then if he wander? 2 is
dreadful to him : What, though thou art wandring from
thy houfe, from thy outward comforts, but not from
Gods Commandements 5 Caft me not mt oft!y p re fence, fair h '
7>avid; though thou beeit from thy friend's, Jtefcnbt from
Godprefence: here it is, I will caft them out among theNa*
thus. It was a Curfe in Pfal.44, 1 t. Tb** haft featured ur prd 4jjj|
among -the Heathen,' It was a great Judgment oi God, to he ii,#jtyftw
ffotceitedj
,298
An Expojttionof
Chap-9-
Scattered among the Nations, for they were a people that
were (eparated from the Nations, and not to be reckoned
among the Nations, and Gods peculiar Treafure. There
were thefe three expreflionsj, not only to be wandering a-
mong the Nations^ not only among Strangers, but among
Heathens, among Blafphemers, this mull needs be a heavy
and fore judgment, to be caft among Idolaters ; This Curfe
is upon the Jews to this very day, how are they wande-
rers among the Nations 1
Let us learn from hence. To prize the communion of Saints ',
let us learn i what a bl effing it is to live among our own
People, efpecially among the Saints, in the enjoyment of
Gods Ordinances, let us make ufe of it now left God teach
us what it is by cafting us away and making us to wander
among the wicked and ungodly, then your confeiences
will fly in your faces and tell you. Oh! what times we
once had, and what fweet communion had we? but we be-
gan to negle£t the prize that God put into our hand. Oh! if
we were where once we were, we would meet often, and
pray, and confer, and we would labor to edifie one ano-
ther in our moft holy faith, and warm one anothers fpi-
rits, not fpending all our time in wrangling and jangling,
Oh! but now thofe times are gone, and we are caft away
and are wandering op and down among wicked and un-
godly people. Truly there hath not been a time in many
years when the communion of the Saints hath been fo little
improved as at this day, we now wander (as it were) a-
meng our felves, and little converfe one with another,
what fcould we do living together? Juft were it with God
to bring this Judgment upon us, that we fhould wander
among wicked people here and there, and that we mould
not come to fee the face of a Saint to have converfe or com-
munion with them. Thus we have finished this Ninth
Chapter.
CHAP.
Ver.i
the Prophefe of H o s E A.
299
C.H'A P. X.
V E RS. I.
jfraeli* an empty Fine-, he bringeth forth fruit unto
himfelf: according to the multitude of hk fruity
he hath encreafed the Altars : according to the
goodnefofhk Land) they have made goodly Ima-
ges.
^cfo4^c$iERE Gmlter makes the beg'nn*ng of
Wmmzmi Hof^s feventh Sermon- - The Argumen«
^^^^||pdlF is like unto the former, upbraiding and
^SSl H pipj^* threatning. Ho/ea had to deal with
|||^gj§)S§|' tough and ftought fpirit*, and there-
S^^SS^jcSI forehe ftiU ftrike8 witb ^arP rebukes
<** **» v"***- «••• and fevere chieats.
I/r*ie/ & an empty Vine.
The Church is often in Scripture compared to a Vine*
in P/*/.8o.8.. thou haft brought a Vine out of Egypt : fW haft pf. $o- &
caft out the Heathen and planted it. And in that known place JJ^f.i^
J/i. 5.1, AW j?i# lftngunto ntj well beloved a fong of my bv
lovedj,
goo An ExpoJitioB of Chap. io.
lovtdy touching hit Vinyard.
The Church is compared to a Vine.
Firft, There's no plant hath a more an promifing out-
fide than the Vine hath, theoutlideof it, how mean is it?
looks as if k were weathered, rugged, grided, weak, and
hollow the ftalk^f it : and this is the Church, the out- fide
.of it is very unpromifing, little beauty and comlinefs; as
Chrift himfelf had little beauty and excellency in his out-
fide.
But yet fecondly. The Vine is the raoli fruitful plane
that grows out of the earth 5 Pliny (that great Naturalift)
tells of very ftrange fruitfulnefs of fome kind of Vines, in
his 14. Book, and 4. Chapter, hetellsof ten Culei (that's
his word) that an Acre of Vines brought forth in a year,
which comes to a matter of eighteen hundred gallons :
nay in the 1. Chapter of his 14. Book, he tells of one fleck,
one fingle Vine, that was planted by Livia the Emprefs,
thatyeeided an hundred and eight gallons of good Wine
yeerly. The Vine is a very fruitful thing, though un-
promifing in the out fide. And what fruit indeed is there
tout 1^00 brought forth to God in the world but by his Churches?
$Al!ons. an(j Go(j eXpe&8 much fruitfulnefs among his people;
however, as you fhail hear, they are charged with being
empty.
Thirdly 3No plant requires fogreat care as theVine j What
a deal of do is there in dreffing the Vine and underprop-
ping of itaand pruning of it, looking to it continually?
and the Lord hath the greateft care of his people*, of his
Church : himfelf accounts it no diflionorto be the Huf-
bandman, as he is faid to be in John 1 5. and in Ifa. iy. 3.
you have a moft admirable exprefTion of Gods taking care
ofhisChurch,ashisVine. I the Lord do keep it ■; InnU wa-
terit every moment * left any hurt it, ImUJ^ep it night and day.
I will keep it and I will water it, and every moment left a-
ny hurt it, I will keep it (again) night and day. And
this is tfre Vinyard that he fpeaks of in the beginning of
this
Ver.i
the Trophefie of H o s E A.
ZOI
the jlringj
in tUVmc
this Chapter, and it was the Vinyard that brought out
red Wine, the bcii fort of Wine. T hofe that bring forth,
the belt fort of Wine ih all have the beft of God* care and
charge and protection over them.
Fourthly, The Vine it is the mod depending creature
in the world, it is not able to under-prop its felf, but muit
have props more than other Plants, and therefore Nature
hath given unto it (trings by which it catches hold upon a-
ny thing next it: And fo the Church, the Church is
weak in its felf, and is the moil depending thing in the
world, depends upon its props that God affords unco it j
you have an excellent place to fee out that in If a. 27. ?., 3,
ver. there the holy Ghoft fpeaks of a Vinyard of red Wine,
and in the 4. verfe, Fury a not in me$ which (hews thafi ^2.7,2,3
there mould come a kind of great ftormand tempelt, but
he would not have his People to be difcouraged. Fury is
not in me- And then in the 5 • verfe. Let him tak$ hold of my
Jlrengtb, that be m.ty make peace with me, and be (ball make bis
■peace with me. Let him take hold of my ftrength ; that is,
fpeaking to his Cuurch as a Vine, in the time when my fu-
ry is abroad, yet do youlikethe Vine, which catches hold
upon a pole, and there under props its felf, fo let him
take hold of my power, let him aft faith upon my power
in timeofftorms and tempers and he (hail make peace,
though he hath never fo much trouble abroad in the world
wit Hot hers, yet he may, he (hall have peace with me.
That's the nature of the Vine to catch hold upon that
which v next it, and efpecially in time^of iforms, when
the ftrpngert Oaks are rent in pieces, yet the Vine catching
hold upon the prop> it hath, refts there.
Fifthly, If it be not fruitful, it is the mod unprofitable!*
thing in the world. I fuppofe you know that place in
Eze\- i5» 2- W'h*t if (be Vine tree more than any nee, or than a
branch tvbicb is among the trees of the Forrefl '$* Shall woodbe ta-
ken thereof to d> any wor\ , or wiB men take a pin of it to hang any
veffel thereon .? Behold, it frail be cijl into the five for fewel 5 Jt
Q.q *«
explained.
Efrfeif.
302 An Expojition of Chap, IOw
Is not meet for any work, the Vine is meet for nothing,
not to make a pin if it be not fruitful. And no people in
the world arelo unprofitable as Prbfeflbrsof Religion i£
they bring not forth the fruit of godlinefs, and the world
may be rid of them better than any people elfie if they
bring not forth their fruit unto God.
And then further in the fixt place, A Vine is the rrsoft
fpreading plant that is, that fpreads larger than other
plants, and fills a great deal of room with the fpreading of
the branches of it, and fo you have the Promife of the
JP|it27.6, Church in //*• 27. 6. Ifrael frail blojfom andbad^ and fill the
fact of the world with fruit.
And then lafily, The Vine is the moft tender, fofr plant,
and it is the Emblem of peace, the fitting under our Vines,
it is to fet forth Peace. And fo the People of God they
fhould be of tender foftfpirit*, not like the Bramble, nor
the Thorn full of pricks , if we fit under Thorns and
Brambles we may be prick'd wi^h them ; but fitting under
the Vine there is nothing but fweetnefs and delightfulnefi
there: Ifrael it aVine 5 yea but he is an empty Vine. The
word in the Original is a Participle* an emptying Vine,
and yet the fen fe will come much to one, an Empty Vine*
TP^ or an Emptying Vine : that is, Though there be much coft
Ex beftowed upon Ephraim, foas he might be fruitfni, yet
Xp° " he makes himfelf empty .
This (hews how he comes to be an empty Vine ; not be-
caufeGods mercy is fcant to him, but he makes himfelf fo
by his fin, what juyce & moifture he hath he doth empty It
forth into other things, and fo is empty.
Ifrael was a Vine full of clutters, refrefiiing God him-
felf, as you heard in the ninth Chapter, that he was to the
Lord as Grapes in the Wildernefs, as a Vine that did bring
forth Grapes in the Wildernefs, that was fo fweet to a
weary and thirfty traveller. Ifrael wa* once fuch a one,
yea, but now he is come to be an empty Vine, though he
grow* in the Vinyard of God, and not in the Wildernefs.
Empty],
Ver. I. the Prophejre of Hose a. 303
Empty] and no merviil, for as you have heard in the iat'
terendot the former Chapter, he would not hearken to the ^f/?V
Lord, he would not hear the Word of the Lord, the Lord tf3gUJt Vm
threatens to caft him away, becaufe he hearkened not to
him, from whence Luther hath this Note, The Word U like Vtrhutctn.
a fruitful rain, there can no true fruit he without the JVord, thofe Wam fa-
that will not hearken to the Word, no mervaii though c""dal,u~
they be empty, it is the Word that makes fruitful, it is ^rfoSfc'
that that is as the fruitful rain : Thofe that leave and for- poffuntve*
fake the Word, obferve them how fruklefs they are, what npuBut.
*mptyfpirks they have-, many that heretofore were for- Luther.
ward in hearing the Word, and loved it, the Word was
delightful to them, Oh ! then they were fruitful 5 but
fince they have been taken off from the Word, converfe
with them now and you (hall find their fpirits empty, and
their lives empty ; and there's no men in the world fo emp- ivd-tror-
ty as thofe that would worfhip God in another way than flippers
the Word appoints, men that would think to worfhip ™W»
God after their own fancies, and waies. Oh! how empty
are they in all their Worfhip they tender up to
God>
But the main Note and Obfervation is, That emptinefi in Obf.r.
thofe that prof efhhemfelves to be Gods People] is a very great evil.
Oh! it is a great charge upon thofe that grow in Gods
Vinyard, that profefs themfelves to be Gods, to be charged
with this. That they are empty, an empty Vine. When we •
would fpeak of a man contemptuoufly, as one that hath no
natural or aquifite excellency in him, we fay fuch a one
is an empty, or a flight fellow 5 and that's the meaning of
the word that you have in Mat, 5. 22. Who fiever calls hit ^"l*'22
Brother, Racba,jhaU be in danger of the counfel$ the word Ra- pMn'd**
cha, it is empty, it is as much as if he mould call his Bro-
ther an empty fillow, for that's the fignification of the word
Empty, And in Jam, 2. 20. Knoweft thou not, 0 vain man, lam.i,z&
tbdt faith without works is dead ? The words are, Oh etnpty **K.J
wan, knoweit thou not, O empty man, that faith without
Q.<! 2 works
504 An Exfojiiion of Chap.iO.
works &rc dead > There's many that keeps a great deal of
nolle of Faith , and of Gods free- Grace, and yet are excrcarn
fimtAntu (empty men and underftand little of the tiue excellency ot
Twmwis, t^e Qovenant 0f Grace ; Knowtft thou not^ 0 empty man9 thai
Faith without Works it dead? Speak as much as thou wile
of Faun and Gods Grace, yet if there be no Works3 thou
art an empty man. Natute will not endure efnptinefs-;
forneof the Phylofophcrs have faid, that the world would
,vacumnon rather be diflolved than there fhould beany vacuity ; crea-
datur, turev will move contrary to their nature rather than they
will faffer a vacuity. Certainly an emptinefs in thef, uls
of Gods people, it is the worft emptinefs that is in the
Reafons. wor]d . Forj '
Firft, It is the meft unnatural thing for a Vine to be
empty.
Andfecondly, For the Saints to be empty, they are a
diftionor to their Root that they do profefs they are upon :
Ghrirt he hath all *e fulnefs of the God- head in him.; And
of bit Fulnefl rre are to receive Grace fir Grace : To grow up-
on him, upon fuch a root and yet to be empty. Oh ! what
a difhonor is this to Jefus Chrift !
. ' Thirdly, This fruftrates the Lord of all the care, and
cod, and charge that he is about, if thou wert another
plant that grew in the wildernefs it were not much, but a
Vine, and one in Gods Vinyard, and yet fruitlefs. Oh this
• is a fore evil I Fourthly, There's no blefling upon thy foul
J&4U 8» ii" thoubeeft an empty Vine in Ifa.65. 8. As the new Wine is
found in the, clufler, <a?id one faith 9 Definy it not* for a blefing
is in it. If there be Wine in* the -clutter, then a blefling
. is found in it, but otharwife deftroy it. No blefling is
found in thofe that are of empty fpirhs.
FiftJy, It there be grace, itlsthe Divine Nature its felf,
and cannot that bear fruit > It is an evil in a Vine to have
but a little moifture, to ilx>ot forth in leaves and bear no
fruit ; yea but what is that unto Grace that is the Divine
Nature its felf, the moil: glorious thing in the world?
Therefore
Ver. I . the Prophefe o/Hosea. 305
Therefore for Chriftians to be without fruit is an excee-
ding great evil, Doeft thou know what fruit is?. One gra-
cious a&icn that comes from the fap of the Root thatds in
Chrift, it is more worth than Heaven and Earth •, any one
gracious Act (Ifay)ic is more worth than Heaven and
Earth, Ohthefruitof the Saints is fruit to eternity, and
to be without this fruit muft needs be a great evil, thofe
that are empty and without fruit (you knowj they are
faidin^^^- to be but ^branches, not branches, they
that bear no fruit are faid to be but as a branch, and then
fuch a branch as mull be cut off, God will cut them off,
cut (jff thofe branches; he will cut them off from their pro-
feilion and fuffer them to fall fo as they fhal not continue
in their eternal profeilion, and they (ball wither , he will
curfe their very commoE gifcs that they have.
6. Oh! how many that heretofore feemed to flouri(h,yet
but leaves, and beariogno fruit, now their leaves aregon
too, and their common gifts are taken away from them,
and not only withered, but fliall be cad away, caftaway
from God, and out of the hearts of the Saints , and men
{h41 gather them, the men of the world they {hJl catch
them, and fothey [hall joyn with them, and they (hall
make ufe of them, and they (ball be ca ft into the fire and
burnt ; caft into the fire, not for a fiery tryal, bat ca-ft into
ihe fire that they may be borned :/theferci the threatnrngs
againft thofethat bear no fruit. It is the glory of Gods
People, to bt filled with the fiuits'tfRi$teoHfMfs3 Vhil.i.
II. 7o be fiBedtoith the Spirit. Efbef^iZ. Yea, to he filled
with aUtbtfiil?iefiof^cd,Iij7hef.3Ac}. Salt is eKoec*cd of the
Sainti5rhat they fhou-l-d be fili^-with slthe fulnefs of God:
Oh! how contrary is this to emptying? And furely nTd
the Saints mould be with fruit, bec?.ufe they are the very
fulnefs of Chrift, the fulnefs of him that fills all in all : In
Epbef. 1. lafrverife/the Church fe.nrity to be the fulnt? df Cap.t.tfiti,
tftfta Chrift bimftlf ( hn<\ frail the Church bean empty
S/ine,when as it is the very fulnefs of Him that file al in al >
7: An '
god Ah Exfofttion of Chap. 10.
7. An empty fpirit is fit for the Devil to come to pofftfs ;
Mat. 12. 24. he found his place empty, and then he comes
in : #where the Devil fees an empty fpirit, there's a fit place
for hira to come. It is an evil thing for you to grow up-
on Gods ground and to cumber it, to cumber any part of
Gods ground 5 it may be if thou wert gon, there might be
another in thy family, or place, that might bring forth
fruit to God ; but thou hindereft, God might have more
Rent fas I may fo fay j for all his pofftflions in the world,
the great Rent is, the fruit that the Church bring* forth ;
Cwt.% 11 in Cant. 8.1 1 . it is faid, that Soiomm let out his Vineyard,
and it brought him in a thoufand pieces of Silver for the
fruit of it. And God he lets out his Vinyard,and his Rent
(I fay ) it is the fruit that the Saints bring forth to him ;
What glory hath God in the world, if thofe that profefs
themfelves to be his people mould be empty 1
8. God doth not let us fit under empty Vines; our Vines
they have bin fruitful Vines^ lhall we then be empty Vines
our felves **.
9. The Lord hath juftly (truck this Vine here in Englands
and our Vine bleeds; it bleeds, and is in danger to bleed
to death, and what though it doth, it hath brought forth
little fruit, and therefore it's juft with God that he (hould
let this Vine even bleed now to death.
jo. According to the greatnefs of the opportunities that a-
ny man hath, or any fociety of men, fo is the greatnefs of
the evil of emptinefs: Oh! now to be empty ,when God puts
great opportunities of great fervice into our hands, now
to be empty when God expe&s great fervices. Oh ! it is the
moft vile thing of all. Oh my brethren, that we were but
fenfibleofthis.
XSk.u But # this bc an evil thing to be empty, than what is it
to bring forth the Grapes of Sodom, and the Clutters of Go-
rnorrah? to bring forth the Wine of the Gall ofAfps,wild
Grapes * And yet a great deal of fuch fruit there hath been
brought forth ; And truly the fruit that moft men have
"" brough
Ver. I . the ProphefiecfH o s B A,
307
brought forth now, they are wild Grapes at the beft. If
men do any thing,yet they do fo mingle the vanity of prid,
the fowrenefs of their own fpirits, the rigednefs of their
own nature with what they do, that all is but fowr before
God.
Well, To conclude this, about the emptinefloftbe Vine : tt^ - •
Oh I let us prize fruitfulnefs more, and fay as the Vine
thathbroughtin/in the 9thof Judgej>Sball I leave mj W'mt ludi* 9*
which cbeeretb God and m inland go and reign over you ? Oh fo,
Shall we leave our fruitfulnefs upon any earthly advantage
in the world ? Let us account it a greater advantage to
bring forth much fruit to the glory of God, than to glory
in any earthly advantage: No matter what becomes of us,
fo we may be but fruitful ; though God dung us, thou gh
hecaft all the filth and reproaches in the world upon us,
yet if God will make this butcaufe us to be fruitful, it is
ho great matter.
But further from the manner of the Phrafe.
Ifrael is a Vine emptying its- felfi.
That is an aggravation of emptinefi when we empty our
felves, when God is not wanting to us in means, but we are
the Caufe of it. And what isthecaufe of emptinefs, but
the emptying out our ftrength and fpirits to our lufts and
the world } No mervail though we have no fruit for God,
and ftrength in his fervice, when we let out all toother
things.
And the ofd Latin here turns it, Akavie vine. And the Viwfron.
Seventy they have it, A Vinetbat brings fortb goodly branches: dofa vulg.
Andyetit*s faid here ewp:y> that is, all the ftrength and «?*■#*-,
juyce of it is let out in the goodlineft of the branches and llZ'sha-
leaves. Oh ! fo, many Profefibrs in thefe daies they emp- bmsyaU
ty out all their ftrength that they have and all their parts mitts. 70.
meerly into leaves, and have goodly branche>,make good-
ly outwatd piofeflion, and goodly words they give, and ^ffi
'ML
308 AftExpoJUion. of Chap. I o.;
will fpeak much of Religion, butnothing bat leaves, no-
thing buc word, all chis while,
■ Plin./tf. ' Viiny in his 17. Book and 22. Chapter, faith of Viner,
17.wp.22 that it is fir (at kaft for two years together after their. plan-
ting) that they fhould be cut down to the very ground^
that they may not fprout out in leaves, and fo tolpfe their
y Pro juyce and ilrength at the root. And truly this is that that
ftjfitsjfiofl hath loft the hopeful beginnings of many yong people in
Be kepi thefe times, they have prefendy fprout ed out into leaves ;
doivnf for never was there a more hopeful time of yong people
than at the beginning of this Parliament, and no greater
encouragement was there th<ui from them at that time,. (I
will not fay it is wholly loft,) but Oh .' how many of them
that began to understand the w<ues of God, hath let out
all their ftrengthin leaves, and conteuS, and difputef, and
wranglings, and Grange kind of opinions, and little fruit
is come of any thing? Nay, there is little, favor at all in
their fpirits; Oh! how happy had it been if fo be that God
had kept them down in a work of humiliation to the very
The bene- ground for a yeer or two together? Now that's a thing
nulh hu- that is altogether laid afide, any work of humiliation, but
tniliatiori. prefently they fprout out into leaves. My Brethren,what-
foever may be faid, or whatfoevee heretofore hath ieem-d
to be preached [to the contrary] yet certainly if rightly
understood hath been but the fame things that mufi of ne-
ceflity be acknowledged 5 we donotprefs Humiliation as
the Condition of the Covenant of Grace, we look not at
itfo, but Humiliation keeps tne fpirits of men low , and
empties them of themfelves, and keeps them down, (I fay)
this is that which would have made them a great deal more
fruitful, and they could not have run up as meer leaves,and
their ftrength fpent : and fo, how many of them are fallen
cffagain, not only to be flight and vain, but to be wic-
ked and ungodly, and quire naught, becaufe they were not
kept down low for a while, but God ordering things that
they fliould live in times of liberty 3 Oh ! how luxurious
have
Ver.i the Prophejie 0/ Ho s E A. 309
havs they grown that way > When God lets a people grow Afange.
rank and prunes them not, they quickly growbarrep. Y'Uithl%
We had never fo many rank Chriflians as we have ac this pJ]frfrs
day that grow ouc in luxurious branches, and they think \Q ye \n
they haveover-topt all, becaufe they can talk more than timesof
others do, when as there aie fome poor Chriflians that Liberty.
grow low to the ground, and when they get a little com- , .
fort it is gone away from them prefently, and they walk n°^/'n"
"humbly before God, and no body takes notice of them, _
but aje defpifed and contemned, O ! thefe will grow and
be delightful to the pallate of God, when fuch rank pro-
feiTcrs as thefe (hall wither and be caftcut. The pruned
Vines bring forth thebeft fruit; and therefore that's ob-
fervable : compare Ifa. 5« with the 27. there's a Note very tfa* f'
obfervable: In the 5. Chapter, God complains of his Vin- C^Tchi
yard, that he lookt for Grapes, and they brought forth z?t *?*
wild Grapes 5 but there the Prophet fpeaks of the time be- explained*
fore the Captivity : but in the 27. Chapter there is a Scrip-
ture that^ems to refer to the times after the Captivity,
and there the Vinyard of God isfaidtobe a Vinyard of
red Wine, and God fpeaks much unto it what it mould be
after thetime of the Captivity, it mould bring forth the
bell kind of Wine, for then God prun'd it ; they thought
that God would come in a furious manner upon them, no
(faith he) Fury U not in me, but this is all the fruit, to purge
away their fin. The Vines that are prun'd bring forth the
beftand the mod fruit.
But I find other Interpreters upon this text, [Ifrael is an £xpof 2-
empty Viae fj They turn it thus: Is a fieiled Vine. And Vmsjpoli-
Lutber refers it to the emptying of the abundance of her ri- ala,dnep-
chesandprofperity; Indeed thefe two go together, Emp- ta-
tinefsof fruit, and being emptied of our comforts and Lul^er»_
profperity., to be fpoiled : Ifrael hath fpoiied her fclf, and
I have for her (ins let the fpoilers come among them, and
fo hath emptied her of all her good; even while fl:e enjoy-
ed her outward profperity, (lie was emptied of the blellirig
R r of
3 l ° -^» Expofition of Chap.io.
of God upon her j -but after- the Lord emptied her even of
ail her out ward good too.
Obf. And that's the Note from thence: Thai fin rriU empty aland
of aU^ the bkjjings God bath befoned.nr empty a family ,or perfon :
W\± ii i a.nem3P«ying thing, fm empties Lands, and" Kami-
■*?&« 1»«3 and perfon-8 of all their outward comforw, in Jfa 4
11 . there God threatens the Line of confufon, and the Stones
ofcmptinefiforfin- and Oh! how hath it emptied many
parts of our Land? how hath fin emptied us ? what empl
ty houfes are there in many places > houfes that were wont
in every room ohhemto be fill'd with furniture fo brave
and glittering, now the Owners come into their houfes
and look upon the bare walls and fee them empty of all the
rich furniture that was in them 5 Oh ! what empty chefts.
that were fili'd with fuch brave cloaths heretofore, now
they are broken to pieces, and thofe places that were fili'd
with diet and plenty are now empty j Barns «ripty3Purfes
empty, and Beiliesempty, and the Veins of men emptied
even of their very blood- Oh ! how are we * fpoiied
Vine now at this-day! the Vinethata while fince was fo
delightful to God and mam, and fo glorious even in the e-
jteemofall round about us, yet Oh now! now hath the
Lord fent his emptiers to empty us ; as in Nabum. 2.2. Ibe
Lord baib turned away tbe excellency of Jacob, as the excellency
of Ifrael : for tbe emptiers have emptied' them out, and marred -
tbdrVinzbrances. This text is fulfilled towards many parts »
or this Kingdom at this day.
An empty Vine, and brings forth fuit to her felf.
This is very ftrange, Empty, and yet bring forth fruit .
Ir (he brings forth fruit, how empty? Yes, it may very
weii (land together, fhe brings forth f nut to ber felf, but
ihe is empty in regard of any fruit fhe brings forth to me,
but yet fhe hath juyce and fap enough, to bring forth fruit
loha: felt Oh! how many people that are barren to-
wards •
Ver. f . the Prophejte of H o s E A. g t i
wards God, and have no abilities to do any thing for
God, but when they come to tuemielve. to do any unrig,
Oh how aaive and (tirring are they i buc when you put
them upon any duty tor Ood then tney are weak and una-
ble,&the like:but ifcifrwas in a matter that concern d tnem-
felves there they have fpiric enough & to much a great deal;
If parents have children that nn agdinit God, tneyaienoc parms
teniible ar all, but if they do any thingag4init themieives,
Oh ! how do their fpirits rile, and wnat rage is there in
thefamiiy? The truth is, were our hearts as tney Ihouid
be, if we have no itren^th tor God we Ihouiu have none
for our felves, yea, we would even realun to, when as we
complain. Oh! that we are weak in. our memories, and
arc not able to refiit temptation, and we can do notning
for God, we mould take a holy revenge upun our ielves
and fay. Certainly if lean do nothing tor ^od, i wm do
nothing for my ielf neither, Ir I cannot rejoyce m God I
wilinotrejoyceinmyfeif, and it 1 cannot take care for
God I will not take care tor my lelf 5 to be barren to G0d
and fruitful to our ielves, this is a great difproportion.
He bringetb forth fruit to bimfdf.
The old Latin is ,*.$, bimfiif, fo they turn it, he £fl'"
bringsioith truit W^eto himielt. JcU
Mm .fbaft principles mil do bafc things, corrupt hearts will ^f-
have corrupt traits. An ingenuous fpirit sometime, won-
ders to feethe w,i«j of many men fo bafe and vile as they
are, men imployed in poblickimployment that have op. Applied*
portunity to do God a, great deal of fervice and when U K
come, to it, how fordidly andbafely do they carry th"m
felves, not wring what becomes of the publick good, of
God, and Kingdoms, and Churches, fo be it they may
fcupe but a little to themfelves i Yea, but do not wonde/
K «, iruit uuable to „ cmfelves, they aremen of bale fP !
tut, ol bale corrupt prjncTles, and therefore they brine
R r ? forfb.
3 * 2 An Exposition cf Chap, i o.
bring forth fruit like themfelves, fruit like the flock
, that they areon. And fo many times children are like
their parents, their parent? are wicked, and they wicked
accordingly. Like an Impor Branch offucli aftock,fuch
are the fruits of many. ****?*
But' be brings forth fruit to bimfelf.
p * That is, in all that he doth he aims at hiaifelf, he hath
^° ' regard to his own end^, to fetch about his oivn defigns, to
bring his own plots to an h7ue, and all mud be fubfervi mt
to fome.defign that he drives on ; Fphr.iin had many de-
igns and plots that they drove on to njake themfelves to
be rich, and ajl their iirength, and what they wece able
to do it was for nothing but to be fubfervient to their own
Zacb.7. defigns: It wasfaid of Judah in their Captivity, in Zacb.
f, <5. * 7«\5*A They did faft, and eat^ and drinh^to themfelves^ all
that was done it was nothing but to themfelves ; whereas
the fruit that they fhould have brought forth, it mould
have been to God, and not to themfelves : There is a very
fwgj.ll fweet place for that in Cant ^ 7.13. At our gales an aU man'
vir of pka\intfr tilts 7iew and old ',■ which I have laid up for tbee%
Omy beloved. Thus fhould every gracious heart fay, and
efpecialiy he mould fay fo then when God makes your
hearts molt fruitful with pleafant fruit new and old;
Hotvtoufe Have ye at any time found your hearts rnoft enlarged to
curenhrgo God, and you could melt towards God, and had full ex-
menu in. preffions in the prefence of God, and acting of your gra-
■ ;' ccs ? Take heed now that thispleafant and fweet fruitthat
you have, that is new from God, and your old experien-
ces that yon have had heretofore of Gods goodnefs, let
not corruption reap that that God hath fown, you know
it is a Gurfe that one fhould fow and another reap; it is
God that fows, and (hall the flefh reap now ? and fhall the
Devil reap? Oh ! let not thefe fweet fruits, efpecialiy the
fruit of enlargement in prayer, and the fruit of abilities to
do Cod fervice in any publick work* Oh! take heed that
:M$be not for your felve*, do not you take in the glory to
Ver.i the Prophejte of H o s E A. 313
your felves. Oh ! but let this fruit be for your beloved ; at
any time when you find your hearts mofl fruitful, graces
moft fully exercifed, Oh think thus, I will lay up this
for my beloved, I will lay the experiences of the goodnefs
of God unto me that may fit me to glorifie God more than
heretofore. Oh that's fweet indeed, when God comes
in with fruit, and we lay it up for our beloved ; God he
isto have all our fruit : youfhall obfe.rvein Cant. 8. that
S 0 lo??i on Uc cut his Vinyard, and m rk, in lecting out his
Vinyard, he muft have a thoufand pieces of filver, and the
Husbandmen muft have two hundred : if God doth af-
ford co us fome wages for what we do, let not us take the
greater part unco our (elves, let Solomon have the thou-
fand, and let us be contented if we may have two hundred;
but ordinarily we take the greater fum,and return the lefs
to God in any fruit : but if you obfervethe i2.verfe, the Verf*i2i-
difference ber.ween Solomons Viny&td^and Chrifts Vinyard,
Solomon let out his Vinyard, But my Vinyard^ which is
mint: and there is noted this difference, That JefusCh rift
he takes the care of his own Vinyard3he doth not let it out. *
And therefore if we have any thing, we mull not have it fo Applied*
much for our Wages as free gifr, for Chrift doth not let
out his Vinyard as Solomon did, but he keeps it and dref-
fes it himfelf, and therfore it is fit that he mould have all
the fruit. In lfa-. 6\. 3. that they might he called*, trees of VAf*'?£
Righfeoufixflj the Tlantingofth Lord, that he might he glorified. exraine4'
Such ftould the Sainrs be, they fhould bring forth fruits
unto God. And in Philip 1. 11. Being filled with the fruits Pbihi.1%
ofRighteousmfls which are by Jefia Chrift. unto 'he glory and
praifeofGod. So (hould the Saints be, and all the fruits
they bear.
But Carnal hearts they aim at themfelves, all that C*mal !
they do they act from a principle within themfelves, and kea(tu
no further, and therefore they cannot go beyon i them-
felves. It's an argument that all thou doeft hath a princi -
pjsnot higher than felf> when thou a&eit for thy felf;
3 1 4 An Expojitim of Chap. i.o.
whereas the principle that the Saints a& by:, it is the prin-
ciple of Grace that comes from Heaven., and therefore it
r&cJ, Cirries antp ^ye^ as the water is carried as high ast he
Lie Eel Fountain from whence it comes. A felvifh heart is anar-
ch X.7.J row heart 3 but a graciouyheart is a heart enlarged, it en-
larges its felf to intinitenefs 5 and that's the property of
Grace, though it cannot be infinite., yet it is enlarged to
infinitenefs. Thofe that work for themfelves, the truth is
they loi'e themfelves in their working, and loleall their
fruit j it is thy worft felf that thou aimeft at 5 there is a
kind of felvifhnefs that we may aim at, that is, if we can
make God to be our own end, our happinefs, as the Saints
do, no men in the world do more for themfelves than the
Saints ; yea5but how' becaufe they make more of their own
good to be in God than themfelves, and they make them-
ieives to be more in God than in themfelves, and therefore
they have themfelves more than any, but they have them*
felvesin God; and no men looies themfelves more*han
thofe that feek themielves molt : He that wiU lofe hU life^foall
favzit ; thofe that will aim at themfelves, what is that
but a little money.and credit, and elteem of men ? Oh poor
bale, vile heart, haft thou nothing elfe but this, whenas
all the Glory that is in God Himfelf may be thy portion,
and thy felf may be in it, that if God Bimfelf be happy,
thoumaieitbe happy, becaufe God Himf elf may come to
be thy portion ; and is not that a better felf to be emptied
into God ? but therein thou dareft not truft God, nor thy
felf to empty thy felf into God, but certainly that is the
Phil.2'11 Way to enjoy thy felf. .Every man cares forbis orsn (faith the
Apoftle.O but no man for the things efjefus Cbrift. Oh ! this
feivifhntfs it i vile at zll times, but never fo vile as at this
time, tor men to look and aim at themfelves, efpecially for
men that are in publick places, now to be felvifli is the
/- -, moft abominable and the moil foolim thing in the world : ■
' 4 1 e for Manner?, in *:he time of a calm then they may look to
their feveral Cabins; but in the time of a ftorm, then to be
painting
Ver.i . the Prophefie of H o s E A. 91 5
painting and making fine their Cabins^ how do they de-
ferve to be pull'd out bj the ears, and to be cad into the Sea,
that (hall then be looking to their own Cabins? Vvhatis
your joy more than the joy of others ? and what are you
that you muft haveeafe and content more than qdien ? In
fech times as thefe are if ever God calls us to be emptied
from our felves^ certainly it is in fuch times as thefe
are.
But the main Note i<3 That it's all o?ieto be art empty Chri- ' q^j
fiiaBj and to bring forth fruit to themftlves. Men think that
which they bring forth to themfelves.is cleer gain: but
this is an infinite miftake, for that which is for thy (elf is
loir, and that which is for God is gain'd. ProrefTors that
are felvifh are empty. Many of you complain of enipii-
nefs and un fruitful fiefs, here's the reafon ; You are fo fel- &h Pro-
villi, that prayer is an empty prayer though never fo full MorJ are
of words and excellent expreilions whofe end is felf3 many Cf"?ty'
of the Saints in joyning with fuch they find their prayers
to be fuch though there be excellent word?,, becaufe they
feefelvifhnefs, men that aim at feivifhnefs they had need
be cunning to keep it from being feen, letfelf be (een in a
duty though it be never fo glorious outwardly yet it is pra
loathfom in the eyes of the very Saints ; let but a man ap-
pear to affected with himfelf in what he doth, with the
tone of his voice, or carriage, or gefture, any thing affected,
we know how abominable it is in the eyes of all ; And fo
for Sermons^ where they are felvi(h3 -certainly they are „
empty things ; and fo I might inltance in every other thing Fveacbin&
that men do, the fulnefs of the Spirit in a P r a y e r3
or S-E r m o n3 or any other Duty, it is the feeking to what tithe
lift up the Nam e of the Blefled God in the duty, Pilmf °f
that's the fulnefs of it; m«4ny that are of weak parts, very a atlt^
poor abilities to exercifethemfelves5 yettheir heartsbeing
upon God in a duty, Oh 3 there's a fulnefs in that duty, • .
there's more in that weak" expreffion, in their figh* and ' ^*3j£
groan; than inall the eloquence of your empty hypocrits., ffton£>y
they-
3i6
An Expojition of
Chap. io.
12.
(■■■j
they not being fiii'd with the Will of God : in C-ihf 4. 1 2.
it is in your bocks, lb at you may fland csmfleet in all the
Willoftiodi buck is., being fill' d with the will of God-, if
thou wouldeithave afulnefsin what thou doeft, a fulnefs
in a Prayer, a fulnefs in thy Service., in any thing thou do-
eit,bef1i'dwith the Will ofGod, and not with thy felf-
ends. You know empty vefTels will break when you fee
them at the fire, and fo will felvifh fpirits, thofe that are
felvifh they quickly grow empty. You that are Merchants,
if you have Factors abroad that trade for themfelves, they
feldom do any great matters for their Mailers 3 1 have
known Merchants that have been chary of that, for their
men to be trading forthcmfelves. And God doth not love
to fee us trading for our felve?, but only as we trade for
him,and fo account that to be for our felves. And here is
an evident demonstration that your felvifhnefs will make
you empty for God 5 how many are there that complain
of emptinefs r Oh .' they cannot do this, and they cannot
do that, why \ 6ecaufe except they find comfort, and that
coming in which they aim at, they have no mind to any
duty, they go to prayer, and firive to pray, and they come
away and fay, Oh! the empty prayers that we make ; but
what is the reafon that you cannot pray as you would ?
you have no heart to pray, if you would have enlarge-
ment in prayer, and prefent anfwer of your prayer ro get
what you would have. Oh ! then your hearts would be
much let out in prayer, and then you would have a mind
to pray ; but now though it be your duty to pray, becaufe
you (hall tender up the worfhip that a creature* owes to
God, that is no argument that puts you upon prayer, fo
it appears that it is felviihnefs that appears in prayer -y but
now trie this way5 trie this way but to get above your
felvesonce, and be emptied of your (elves, and look with a
more fingle eye to God when you go to prayer3 let this be
the great motive, OLcrd, this is that Worfhip that las a
Creature owe to thee, and the ftrength of my body and
foul
Ver.i. the Traphefie of Ho sea. 3x7
foul is due to thee, and I let out what I can, though I
have not enlargements and comforts, though I feel not
that I get by duty to my felf, yet in obedience to thee3and
that I might lift up thy Name, and that I might worihip
thee, I am refolved to go on in fuch duties as thou requi-
reft of me 5 trie but this way, and fee whether you will not
grow more fruitful in prayer than you did before. Expof.?*
But to pafs that, I find that (ome turn the words thus, paieus .
(as Parens) An empty Vint he #•, although he treafure up fruit
untohimfelf: andfo we may underftand emptimfi by that
word that I have opened to you, a fp oiled Vine> he is a fpoi-
ledVine, and he is emptied of all his profperity, and ri-
ches, and glory, that he had 3 although he feeks to trea-
fure up unto himfelf. And indeed in fuch a kind of rea-
ding there is a very profitable Note.
They feek to treafure and enrich themfeives, to lay up
and provide for themfeives now, that they may have ftore
by them come what will come, but this will not do faith
God, Ifrael mult be a fpoiled empty Vine for ail
this.
Now that's the Note or Meditation hence, That when Obf«
God is fi oiling and emptying a Nation , it is a vain thing for men
to thm\to provide for themfeives : This certainly is not the
time when God is fpoiling and emptying of a Nation, or
other parts of the Kingdom for men to have their thoughts
now tofcrapean eftate to themfeives and get even from jhofetbat
the evils of the times to enrich themfeives, by Places and by gains by
Offices to enrich themfeives, certainly there can be little ho- thefe times
nor in fuch an eftate3 or little comfort : It is the frame and noted fax^
guize of a vile fpirit to think of enriching of themfeives in
fuch times as thefe are, certainly it muft needs be a very
low fpirit that minds the enriching of its felfin fuch times . - ,
as thefe are : what God may caft men in by extraordinary SffLi.
providences any timewe fpeak notof that,orby fomee- ordinary '
minent fervice ; but certainly if it fball prove that Go 1 in providence
his ni:rcy {hall f uc an end to fuch times as thefe are, iwheji or eminent
§ f ojcn fcmct.
3*8 An Exposition of Chap* 10.
men (hall prove to be rich after this ftorm is over, that had
not fome eminent providence of God to caft it upon them
but only in his ordinary way, (I fay).whofoever (hould ap-
pear to be rich after thefe times, it will be little honor to
him5 or his pofterity, it will bethemoft diftionorable ri-
ches that ever was in the world. In Jer. 45. 4. faith the
&&45S4' Lord to Baruch there Che was a good man and yet much o-
ver feen in this J Behold, that which I have built, wiU I break^
down* and that which I have planted, will Ipluchjtp, even this
whol Land. Andfeel^eft thou great things for thyfelf, feehjhem
not. I am breaking down that which I have built,, and
^•8 2of plucking up what 1 have planted, And doeft thou feek great
things for thy felf ? feek them not. In ABs, 8. 20. faith
Teter to Symon Magus ^ thy money ferifh with thee. So may I
fay to many, is this a time for men to treafure to them*
(elves, for men to have their chief care now to gain riches?
Oh ! it is ju ft with God to fay to thee, lb} riches perifl? with'
advantage *^ee* whofoever now will make it his chitf care, and think
efibeticu* now it is a time of trouble, and now I may gain thus and
ties of tht thus, and it will not appear ; (I fay) thofe that ftlall make
times, this to be their care now, to take advantage of thefe times
to treafure up to themfelves, juftwere it with God to (ay
of them and their riches. Thy money and thy riches pe-
rifh with thee. It follows.
According to the multitude of his fruity he hath encreafedthe
Altars: accordingtotbegoodnefiofbis Land3 they haver
made goodly Images. .
3Ejpo£ Here you have the unthankfulnefs of 'Ephraim ; you;
have had his barrenncfs, and felvi(hnefs,in the two former
exprefiion*, and now here his unthankfulnefs : The De-
vil he loves to have fupcrftitious and Idolatrous people
have good Lands, and good Poffeffion?, that he might be
fcrved accordingly ; Idolaters ferve their Idols according
m their Land* and; PoffeflioimlHtf they have* According
to
Ver. I . the Trophefie ^/HoSEA. 3*9
to the multitude of his fruit, were the multitude of his Al-
tars. And certainly it is a great reafon why all the Papifls
are fo defirous to get England, and contribute fo much
that they might but get into England, and get Pofleffion
hereof or there is no place that they have, where they ihould
have more goodly Images, and more brave things than
they (hould here in England, the fruitfulnefs of this Land
is that which makes it to be fuch a fuit to the Antichriftian
party, and to the Devil, he thinks that might thePopifh
party get here, Oh ! the brave things that I (hould have
here ; I began to have fine Altars, but if they fhould be-
gin to have pofTeflion of all the riches in the Land, then
Oh what golden Monuments (hould I have ? we began to
have great charges to be laid out upon Temples (as they
call'd them) but certainly if they (hould prevail now, you
(hould have them build them up to the very skies, fuch Pi-
nacles and glorious things there would be, for the Land
is a great deal more fruitful and goodly than it was here-
tofore, it is improved mightily now; what brave buil-
dings were there in our Fore-fathers time, witnefs thefe
that we have neer us, fVefiminjler, and P*«/.r, and the like.
I remember Latimer in one of his Sermons before the King Latimer
tells of his Father which was a man that kept good hospi-
tality, and kept a Horfe for the King, and yet the portion
that he gave with his Daughter was fome five pounds. So
I fay, if that men were fo poor and mean in former times,
yet what brave things did fuperftition do, certainly if the
fuperftitious party (hould have the pofleflion of the Land
there would be brave things done; and therefore the De-
vil feeing that, ftrives to bring it into their power.
1o make Gods blejfings to be the Means and the Encreafe of our Ob£
wickgdneft, that is an abominable thing ; To encreafe our fins
according to the encreafe of Gods bleflings. How many
may be charged with thi*, That when they were of low
and mean eftates then God had more fervice from them,
than he hath now they are of higher efhtes? the higher
S f 2 % they
Atfljcd.
320
An Expojition of
Chap. I o.
OmiI<
Real.
Reaf.2.
AChriftia
they are raifed in their Eftates, the lower they are in the
Work of God : As it is obierved of men that grow very
far, they have fomuch the lefs blood. And fo the fatter
men are in their Eftates, many times the lefs blood and life,
and lefs Spirits they have for God.
Certainly this is againft the ingenuity of a Chriih* an. to
be iefs for God when he hath moft from Him, when his
own turn is ferved, then to turn his back from the Author
of all his good, nay it is againd a main Christian Princi-
ple fo to do.
This is a main Chrifiian Principle, that the good of an
Efhteconfilts in this ; Ibat it gives a large opportunity in pro-
portion to what it if 3 in proportion to rvbat it is to the fir vice of
God. This is a great Chriflian Ppincipic about Eftates ; an
Eftate either greater or lefler, affords either a leffer or grea •
ter opportunity for Gods fervice 5 upon this principle doth
a Ghriftian go in the enjoyment of his Eftate. #Now to be
lefs for God, or more for that that is evil , the better his
Eftate is : he goes againft that great Chriftian Maxim.
Yea, andit is againft thy Prayers for a Sanctified ufe of
thy E sT ate; Doth God give thae an Estate?
I hope thou doeft: feek that this may be Sanctifi-
ed : now for thee to do lefs for God, and more for that
that is evil by the encreafe of thy Eftate, thou doeft go a«
gainft a Sanctifying Prayer.
But yet the chief point of al I take to be this : Mark here:
Tbeydo ACCORDING: ffor there lies the very
ftrengthof thefewordsj ACC 0 RD ING to the
multitude of bis Fruit, and ACCORDING to the
goodmjl of bis Land, tbeybave made goodly Images.
r There is a great deal of elegancy in the word* in the He-
^JE? brew, fo that from thefe two expreffions, According, and
lilDn ^C{:or^n^ ncre *8tr,e Note : lhat tbe love that Idolaters bear
n 131X0 *° *^eir Idols 3 it is proportionable to n>bat abilities tbej have to
4 Jkw?
Heaf-j.
Ver. i the Prophejie of Ho SEA. 321
jheiv their love j according to the multitude of their Fruit, and
according to the goodnefi of the Land. When Idolaters are
low they will yet do what they can, and as they grow up
they will do more.
Virgil he hath a very fine expreflion of the Idolater to- ^unc te
ward his Idol there : Wk now make thee hut of Marble, but marmorea
iffo be* our flock doth encreafe* and we have at many Lambs as vpe P° ten>?0'
haveoheep, we wiumal^etbeeofUola. J(u hi;
And thus the true worfhipers of God mould do in their fatwagre.
fervice to God, that mull be proportionable ; if they be gzmfitp-
able to beftow but Marble for the prefent, if God raifes flevem
their Ettates, their Marble is to be turned into Gold, and anrewejlo,
not only in regard of their Eftates, but of the Gifts, and Virg,fig(*
Means they have, any Abilities; know that that which 7%
God will accept of when thou art low in thy Gifts, and
Means, and Parts, it will not ferveturn when God encrea-
fes shee in thy Gifts,and Means,and Parts Have you more
than others \ Account it your fhame that it (hould be faid
of any in the world, That there is fuch an one that hath
lefs mercies than I , and yet God hath more fervice from
him than he hath from me. There is no proportion be-
tween many of your encreafes for God, and your encreafes
from God. Now you muft look to the proportion to make
it as exatt as can be, my encreafe from God, and my en-
creafe for God; Oh ! be often parallelling thefe two to-
gether, and fee whether one do not come longer than ano-
ther ; and be not at reft, Oh Chriftian ! except thou canft
make thy ends be even : Thofewhoare rich, muft be rich
in good works. In ilim.6. God gheth us richly j therefore iTtm»6t
be rich in good works. It is not enough for a rich man to give
iixpencc, or twelvepence for fome great fervice , but he is
to be rich in good works, and for releeving diftrefledone?,
and the maintainance of the Gofpel; he is to be rich in
good works, and to account their riches to be as well in ... .
their good works as in their eftares ; thou halt fomuch co- oJ^ks
iningi in more than othcr>, thou art rich in that j yca,bnt jhe ^#;
what tvealw. ■
i22 An Expojition of Chap. io.
what works goes from thee more than others? art thou
rich in that? Ifwefhould judg the riches of men and wo-
men by their good works, how many rich men would
there be accounted very poor ? Every man mud be fervicc-
i O.16. 'able a* God hath blefled them, iCor, 16.2. Oh i this me-
2. ditation would beof very great ufe to thofe whofe efrates
are blefled by God 5 think thus, Is there fuch a diflance
between what fervice I do for God, and the fervice others
do, as there is between what 1 receive from God, and
what others receive from God ? This Meditation (I fay)
A medita- would be very ufeful 5 caftupyour accounts thus, Con-
ttonfor a fider whac fervice doth others for God, and w hat do I ? I
rich mm, do a8 Well as others, I but is there as much diftance be-
tween the fervice that I do, and the fervice my poor neigh-
bor doth, as between my eftate, and his eftate ? you per-
haps can look upon poor people carrying Tankards, ear-
ning dearly ten pence or twelve pence a day, and you have
many hundreds a yeer coming in, now is there as much
difference? You would be loth to be in fuch a condition as
thofe are in, Oh! but is there as much difference between
the glory that God hath from you,and the glory that God
hath from them? It may befomeof them when they have
been hard at work all day, they get home, and get alone
with wife and children and fall a praying, and letting
their tears fall down, and blefling God for their bread
and drink that they have. And perhaps you in your many
hundreds a yeer, and many dimes at your table, are but dif-
contented and froward, Oh! confider, that though God
hath raifed you above others in eftates, yet you are lower
than many others in good works ; If a man hath encreafed
his eftate more than before you (hall quickly fee it in his
cloaths, and his houfe (hall be finer than before, his fur-
niture mail be finer than before, you (hall fee his eftate rat-
fed that way ; but can you fee it raifed in his good works
more than before ? Oh! that fuch a man doth more for
die (ervice of God than Jjefore, more for the relieving of
the
Ver. I . the Prophejie of Hose A. 323
the wofull neceflities of his poor Brethren than before :
Men are ready if fobe that men come finer to the Exchange
than they did before, they think. What is this man grown
richer than he was before 1 You mould (if God doth raife
your eftates) make it appear in being forward with good
works, in good works that are chargable, as that men may
take notice of your riches by your rich works, rather than
your rich cloaths; except there be a proportion between
our plenty and our profperity, there is no evidence that
our profperity comes in mercy : but if a proportion, then
not only an evidence that our profperitie comes in mercie,
but a good addition to the good of our profperitie. If a
Merchant hath his Ship come home and he hath gootten a
thoufand pounds by the Voyage, now if Godraifes his
heart in a proportionable way to the furtherance of the
Gofpel, that is more than ten thoufand pounds; a mart
would account that well if he hath gotten fo much and he-
could imploy it to get ten times fo much more, think but
thus : Thou haft gotten in thy eftate by being proportion-
able in fervice for God, thou doeft encreafe the bletfing
tenfold, thou often thinkeft of the bleffing of God in gi-
ving thee an eftate more than before, and others think of
it, Oh what a bleffing fuch a man hath! yea, but think of
the other bleffing that follows; but hath God given him
or her a heart to do a great deal of fervice; The fecond
bleffing is the great bleffing indeed. When David had David;
reft, he prefentlie thinks of building God an houfe, and
that proportionable in what God had bleft him in. And
that is very obfervable in the difference of Mofts Altar and Mofes's
Solomons Altar ; you know Mofeshe was in times of affli- Al*ar ™*
cVion, and his Altar was five cubits long, and three cubits SoUmon'*"
broad; and S&lomons was twenty cubits^ long, and ten
broad; Mofts he was low for outwards; Solomon he wat
high; therefore Mofes was five cubits high, and three
broad ; and Solomons was twenty cubits long, and ten
broad: Goddoth proportion his goodnefno what we do Wa„
for rfffirf/t,.
324 An Exf option of Chap,io.
for him, why fhould not we proportion our fervice with
what he doth for us ? And therefore when God bleffes a-
ny of you in your outward eitate^ic is very good to doforn-
whatprefently, as thus; A man perhaps heretofore had
but a little flocks and lived in a Parifti where he had but
poor and mean preaching, now God raifes his eftate and
he would have his houfe better, and his cloaths better,
why then mould not I have better preaching for my fouR
And (o many other wayes, if God hath bleffid you with
good preaching, then help your poor neighbors fome way
or other that the Gofpei may be furthered by Gods blef-
,fing, and that in a proportionable way.
*lbey make them goodly Images.
There is a very fine elegant paranomafy, According to
*--^DD their good Lands, /fo goodly Images. Now this word that is
-la^Dn tranflated GW/y, it iignifies slICo Beauty. They that were
good Benefactors to their Images^ they made their Images
beautiful : and it is the fame word ufed in the (lory oijeze*
bel where (he is fa id to tire her head, it is the fame word
that is here for making goodly Images, fhe made her feif
WeJJwild a goodly head. Oh how great a Pname is it to do fo much
tlfl- for Image8' dead Images, & to do fo little for the Images of
male Its God • Shall Idolaters not care for what coft they beflow
much as upon their dead Images, and (halt thou fee a man or wo-
Idolaters man that carries the Image of God with them in a lively
dofordead way3 (halt thou fee them naked, and looking hunger- (lar-
Jmagesy ved3anci looking rufully and miferably, and wilt thou de-
ny to one that hath the Image of God? Every man hath
the Image of God in fomemeafure, even in wicked men,
but efpecialiy in thofe that are godly there it is a renewed
Image, there the very Life of God doth appear, the Di-
vine Nature doth appear : And what a charge will this be,
when God (hall bring Idolaters attbe day of judgment a-
gainlUhee, that (hall bellow fo much upon their dead I-
miges*
V*r.2 the Prophcjie ofUoSEA. 325
mages, and thou ftialt let chefe Images of God to furTer
wane fo as they do I Certainly fo long as there is any that
hath Gods Image upon them that wants, and wants mife-
rablytoo, for thee to think of encreafing thyeftate now
and to be richer than in former rimes^ ic muft needs be ve-
ry vile.
Goodly Images*
Men are taken with outward fhews,but a fpiiitual heart, Cbf.
the Ordinances of God though they be never fo plain in
their cutfide, Oh they are goodly things ! A Spiritual
heart fees a goodlinefs in all Gods Ordinances ; Carnal
hearts they fee goodlinefs only in their outward bravery,
and outward pomp and glory.
And laiUy, A Note that Parem hath : Here we fee the OM#
vain diftinttion that Papifts make between their Images
and Idols 5 we fee here they are charged for making good-
ly Images. It follows 5
V e r. 2.
7 heir heart is divided 5 now {hall they he found faulty.
MY Brethren, I know that you would be willing e-
noughthat I fliould in fuch a Point as this is, go
beyond an fcxpofitory way, feeing God hath caft me upon
it; but in regard this Point hath been fully handled in a
^Treatife already printed, ("to .which I mail refer you) Lc ,.
(hall pafs it, and proceed to the following words : fJ"J
and Semons which hejpent ( moft feajonably and excellently) upon this [ubhaj Ire
printed %n a Trettifi by thewjelves with this Title [Irenicvm : Heart-
divilions opened, &cj which* to be taken in hire, and then that which Mm
l*n the fubfquentExf option) to be annexed.
T t He
526 An Ex f option of Chap. 10
He Jb all breakdown their Altars: he fhall jpoil their 2-
mages.
The Divifionsof this People, of which you have heard
Co largely*, were much about the way cfWorfhip, moft
$ln the °^ them contending for the way of Falfe Worftiip againft
Treattfe the True; they would have their Images and their Altars
of Heart- honored : but God faith , he would breakjhem down^ and'
diAifions jpoiitbem^ ye keep a ftir for them, but you (hall not have
%?Mf. them: But he will break down their Altars. Pwo^i*, the -
fexpohi, worc* comes from a root that fignifies a Nec^ and fo that
Decollabit which you have in your Books tranflated, breakdown-} id
..£1*iIM 'is> breakjbeir necks • hewillbre^k the necks of their Altars..
a jDlj/ Ternovius a learned Interpreter hath a Note upon the place,,
V™bl *c nac*1 an a^u^on (fa'un ne) to that that they were wonr-
ata * to have upon their Altars, they were wont to have Orna-
ment* quafi Crfitela, that were (as it were) the heads'*
of their Altars, they were wont to have brave things*
upon their Altars, and Crowns upon their Altars : 1, but
faith the Lord, I will break the necfy of them all : He mlft
. breakdown their Altars , and Jpoil their Images.
The Notes from thence are briefly thele. .
Qkr . Firft, Though men mah$ never fuch a fir to maintain that
which is evil, GodwiUbrea\it\ they may by their conten-
ding and feeking have it a while, but God will break the-
neck of it at laft, it fhall come to nothing.
He mU breaks down their Altars.
y
Expof 2 Why,th'ey were convinced before of the evil of them, for-
fo in the former words, Nowjball they be found guilty, they
fhall acknowledg themfelves guilty in contending fo much <
for them 5 well, but faith God, though you are convinced
ofyourguiltinefs, yet that's not enough, .Pie break them
down, for otherwife if they do remain, they may be fnares
unto you afterwards.
From*
■■ '
Ver. 2 . the Prophejte of Ho sz a* %% j
From whence then the Note is : Jbat though men be eon' q0{ z.
vinced of 'an evil \ yet if the temptation frail fiiil abide > jhey will
be ready to fall to it agnn. Wherefore to prevent that evil,
the temptations are to be taken away a& much as we can,
(faith he) 1 will take away the temptation 5 you acknow-
ledg your feWes guilty when my hand is upon you, but
you will fall to k again if the temptation be not taken a-
way.
Thirdly, Superfluous Altars and Images are to betaken a- Obf.$,
way. It's the Magiltrates work to take away thole that Alms &
are in pubiick place 5 but I have met with that heretofore, nll&m l~
and I (hall not need to (peak of it now, only for you to remwed
meet with any f uperftitious Pictures, and Images, you mult pd among
not keep them and fay, what hurt will thefe do ? though cbrijlians
they do not hurt now, yet they may do hurt afterwards, '^^j^ •
you are not to fell and make advantage of them, but do as
X3od doth, break them down and (poll them, that they n°t.fiM\
may not hereafter be fnares to any others.
, Fourthly, Ibofe things that we give that re$e& to, which Obf. 4.
is Cods dney are liable to thefirokg of God. They gave xefpect
to their Altars, and Images that was due to God, Gods
Spirit rifes againft that, I'/e brea\jthem down and jpoil them
faith God. So, whatsoever it be that you give that refpeft
to. that God challenges to himfelf, you may expett that
God will fpoil them and break them down. If you give
refpeft to your Ejlates, that's due to God, you may make
an Idol or them, expect that God will break them; yea,
to your Children^ our iV^wc/,your Bodies J> arts x whatfoever
youhave, that you rob God of that refpect that's due to
dim, and give it unto them, expcft that God will break
fuch things.
Fifthly, If it be Gods wiUto brtak^ down that which U evil Qbf* %
in his Worftipi let us take heed that we have no hand to jet it up^
*hat we do not endeavor to fet up falfe Worftiip, for it's
in Gods heart to break it down, let us not fet up Idols in
.qui heart^ieither3 or elfe where.
# Tt 2 I'/e
328 AnExpoJttioKof Chap.io.
Pie breaks down their Altars^ arid will ftoil their Ima-
ges.
©bf,& From whence our Note is this ; Wt mujl not breakdown
fuperflitious and Idolatrous thivgs to makeup our own broken c«
ftates^ for our outward advantage. We fhould labor the abo-
liming of thofe things, and notour own benefit by them $
as certainly many do in breaking down things that are
naught and fuperftitious, they endeavor to make up their
broken eftates and to gain to themfelves that way, and
there's all they aim at: but faith God, Pie break them
down and utterly fpoil them; fo fbould we, and look not
to our own advantage.
He will hreal^them dowm
Ixpof. 2; I find fome Interpreters render the words thus, It fhsW
btea\jhem down^ and fo apply it to their divided hearts^
Ipfum cory for fo the Pronoun that is tran dated, bee> is re*
lative, and the Antecedent according to the former Expo-
fitionisinthatlaft Verfe of the former Chapter where he
had fpoken of God $ but according to this Interpretation
the Antecedent is: their heart is divided: Their hearts y.
their very dijfentions, their divi fans (hall breakdown their
Altars, and fpoil their Images. And we may have a hint?
of a good meditation from thence, If I fay the Relative
mould have that Antecedent, and their hearts being divi-
• ded (hould be a means to break down their Altars, then*
the Note is this :
That mens divi pons and contentions breal^tbe neck, of that
©01.7, jpfajj tjjty COntend for ; efpeciaily when men in their con-
tentions, are violent, furious, outragious, and heady, they:
doufually by their rage and headinefs, and paffion in their
contentions, breakout and fpoil the very thing that they
would fain maintain, and their party is very litjle behoK
4ing;
Ver.2 thePropheJleofUo sea. 329
ding untofuchasfeekto maintain them in a furious and
in an outragious way, by a fpirit of contention. You
know thofe furious violent Prelates, Did not they break The late
the neck of their Prelacie meerly by their furie and outra- Prelates*
gioufnefs I And in any party, thofe that are the moft furi-
ous and outragious, do the leaftfervice to their party, and jUrtLmim£
many cimes are the very break-neck of their Party, and of r^e!
their Caufe: ItfbaUbreakjbmdovm. It follows.
V e R. 3:
For now they fb a 11 fay, We have no King.
WHAT, break down our Altars, and fpoil our I-
mages ! no, the King will maintain them againft
you all,let the Prophets fay what they can and a company
of prectfe fools be again ft them what they will, we have
the King will ftand for that, he will rather lofe his Crown AJ?*}b'-~
than he will lofethefe things, he will ftand for them to his C«hr*U%--
verylife, and therefore we do not fear that they (hall be on the
brokendown. No, that will not ferve your turns (faith wrds.<
the Prophet) your King fhall not be able to help himfclf,
much lefs to help you in thofe fuperftitious waies that you
would have. For now (hall they fay, We have no King.
They rejoyced and gloried much in their King, they bore
themfelves altogether upon their King, no matter for the
Prophets 5 they have the Kings Commandement to do
what they do, they can (hew the Kings broad Seal for
what they have done, and they were fure that they had the
Kings heart with them, their King would bear them out in
all. They cared not therefore whatfoever they did; fo be
it they have the countenance of their King that he would
defend them, and not only defend, bnt by being zealous -
and forward for hiawaiesthey hop'd to have promotion '•
by him, they did not fear to be qtieftioned for any thing,
no natter whether they went againft law or not;, they'
could uSelter themfelves under the ppwer and favorof the*
King^j
^30 An Expojition of Chap.io.
King, thePompand Glory oftheCourc that was a great:
thing in their eyes, they were bold in their Idolatrous
way and oppreiiion, becaufe of the power and greaenets
ot the King 5 who fhouid controul them in any thing that
they did i But now ^faith the Prophet) You have had
your day, yon have had your time that you could thus
inciter your felves under the power of the King, and do
what you lift, and opprefs, and rage, and nobody durlt
meddle with you, becaufe of the power of the King, bus
.now the cafe is altered.
But now they ^aUfay0 Wz have no King.
Had they no King ?
Expoi. ^es h tioftw was their King, but the meaning is. It's all
one as ii we had no King, his power is fo broken that the
Jio fi non t£Uth is, he cannot help us. baith Vruftw upon the place5
'*^e*'*t? he cannot protect us, which is the property of the King,
and therefore it is as if we had none 5 now they (hail fay*
We have no King ♦, Alas he is not able to fave himfelf, he
can do nothing tor us, his Pomp, his Power, Bravery is in
the duit, he is diftrefled himfelf; and we are miferably dif-
appointed of our hopes, we are undone, who can help us
now ? whither mall we go ? what fhall we do? our con-
sciences upbraid us now for our bold prefumptuous wic-
kednefs, Oh I how far were our hearts from the fear of the
Lord, we dar'd the God of Heaven and all his Prophets,
we boldly ventured upon thofe waies which we were told,
yea which we knew in our very confciences were a pro-
vocation to the Lord, we fee up our own worfhip, we
pleafed our felve?, we made our wills to be the rules
of all our actions that we did,we took liberty to fatisfle our
lufts, we mingled our own waies with Gods Ordinances,
we fubjc&ed Religion to publick ends, wewereriged, we
were cruel towards thofe who differed from us, we up-
held theAuthority of the King againft God and his People,
and now God hath juftly brought this diftrefied eftate up-
on us;, that now the Kings Power that we trufted fo4nj i«
now
Ver. 2. the Prophejle of Hose A. 931
now broken and in a manner gone, Oh ! now we fee we
feared not che Lord,iffe have none to help us now, we now
know what it is not to fear the great God, God is above
us, and therefore now, what can a King do to us? what
could he do for us ? Suppofe we had him again, Alas ! our
mifery is beyond his help, feeing God is provoked with
us, and hath forfaken us, what mould a King do for us?
And thus in thi* fhort Paraphrafe you have the fcope of the
words, as if the People fhould have fpoken in this manner.
But now the queftion is, what times doth this refer to ?
AW they fiall fay ,We have no King &c,
W hen did they fay fo ? wcmi*
The times that this refers to, feems to be thofe that we ^TtimT
reade of in 2 King. 17. If you read that Chapter, you (hall thiipwphe-
fi.id the times that this hath reference to ; then they might ftcrefeYi^
weilfay, JVe have no King h becaufe we feared not the Lord : Aniw+
What thenfhould a King do to us ?
For the Obfervations from it, the nYft is this :
It's a great evil fir a People, not to have the Protection and the ObG'i?-
Blejfing that might be enjoyed in the right Government of a King
over them : A great evil; And they complain of it as a great
evil 3and fo far their complaint is right,That they are now
deprived of the Protection and good that otherwife they
might have had frqm the rightGovernment of a King over
them.
And my Brethren, our condition is even fuch in regard Applied to »
oftheperfonal prefence and protection of a King, in thofe E^knd.-
regards we may almoft ufe the fame word* as here, and fay3
We have no King among us. And whether it be better for
a People to have no King, or to have no Prote&lm from their
King > But that which is contrary to Protection is a Que-
ftion fitter to be difcuiTed and determined in a Parliament
than in a Pulpit h and to them I (hall leave it.
But the Church of God (ball never have caufeto make
this Complaint, That they have no King; inP/^.2910, pI*$-*°?:
IK Zbe^Lcrdftwb King for ever. The Lord mil give frengtb *fi
Htifo'
332 An Expopion of Chap.io.
unto bis People -, the Lord will blefi bis People with peace. In
i-j4.4f'6. Pfal. .45.6. 2^X^w(.0G^ir/#re»er^^ ever: *£e £<*/>-
P/145'. 1 3 *«r 0/% Kingdom is a right Scepter. Plal .145.13. Thy King-
dom is an everlafting Kingdom : and thy "Dominion enduretb
P/; 14^.9 throughout all generations. Pfal. 1 49. 2. Let the Children of
Zion rejojce in their King.
Becaufe we feared not the Lord.
Obf.2. "*■ *c *8 a &reirt ev^ not to fear tne ^or^« ^w J« »** we
(Taith tbc Lord) #>£<? /We />/*cei thefandsfor the bounds of the
Sea? It's anevil3andabitterthing3 that the fear of the
Lordls riot in men. For God is a great God3inrlnitly above
Us3cloathed with Majeftie and Honor 5 trembling frames of
heart becomes hisprefence : non like unto the Lord 5 great
and mervailous are his works j Gh ! who would not fear
him ? God hath infinite authority over us3 to fave3 or to
deftroyu83 he hath us all at an infinite advantage by the
leaft word of his mouth to undo us, his wrath is infup-
£[a 12. portable: Who among us foaU dwel with the devouring fire?
who amongft us Jhall drvel witheverlafying burnings ? Dared
thou a vile wretch prefume to rebel againft any word of
$Jfe* the Lord, when the next word may fink foul and body in-
to the bottomlefs gulf of eternal horror and defpair ? Who
art thou that doelt not fear the Lord? Doeft thou not fear
the Commanding Word of the Lord, when the next word
that proceeds out of his mouth may be a deftroying word
to undo body and foul for ever ?
Obf# 3.
Secondly 3 They faid, W* fared not the Lord.
And obferve : In times ofprofierity when men have the fa-
vor and countenance of great Onesy then there is little fear oj God
amongthem. Now they faid. We feared not the Lord. Oh!
thole times when we had the favour and countenance of
great Men5 there was little fear of God among us. So long
2J
V*t,3 the Trofhefe of H o S E A. .333
; a« men have- any confidence in the Creature, (o long they
ice no need of God,their hearts arefwollen with pride,God
. is not in all their thoughts, they fay to God, Depart from
us, wedonotdehretheknowledg of thy Waies. They
fet their hearts and tongues againit the God of Heaven,they
can venture upon any thing then ;: to teli them it's fin a-
, gainti God, it's a poor dry bufinefs, it's nothing at all with
• them; %ow vile and foolifti are the hearts of wicked men,
, that the enjoyment of fuch poor things as they have in the
Creature fhouid inibolden their hearts againtl the great
God of Heaven and Earth ? yet thus it is, men little con-
iiier but even thofe things that their hearts do fo much reft
•rUpon, they are abfolutely at thedifpole of this God whom
•their hearts do not fear.
But note, let the Saints of God take this Note with
•them, Shall creature confidence take mens hearts off from Gods !? ?,
■fear ? 'I hen let Gods fear take jour hearts off from creature confi- v°" . e~
■ dence: Certainly there?s a great deal more re-ifon. Oh! creature-
'tis infinitely irrational that creature confidence ftould confidence,
•take the heart from Gods fear 5 but it's infinitely rational
that Gods feai ftiould ta ke our hearts off from creature con-
fideace*
Thirdly, Now they fioaU f$y9 We feared not the
.Lord,
Ihe taking from a People the prote&ion of, and benefit they Obff-J«
fltkfc kfflft^- Kin?ly Tower, U a punishment of the want of the
fnSwfi&wfinthem, We have no KSng, we arc deprived of
the benefit of the good that we might have, the protection
^thar we might have by Kingly power; it is, becaufe we
feared not the Lord ; what evil we feel in this let us attri-
bute^ to the want of the fear of God in our felves, and in
the prople of the Land. Wecomplain of a thofe that are a- a Ctvt}„
bout the King, and of ^ Her rfcatjies intheBofom of the £*q£*'
.King, and of the evii of his own heart in part: but whence ^
Uu is
334 AnExpojition of Chap. 10.
2-5<tm.
is it that God hath left him, either to them, or to any evil
in his ownfpirit? The Lord in this punifhes the fins of
the People : 'tis ufual for God to punifti the fins of the Peo-
ple in leaving Governors unto evil courfes, in 2 Sam. 24. 1.
you have a remarkable Scripture for this, faith the texe
there, And the Anger of the Lord was kindled againfi Ifrael:
and what then ? And be moved David againfi them to fay , Go
number lfrael andjudab. The Anger of the Lord w^s kind-
led againft Ijrael, and he moved David againft them : to
what 1 God lets temptations be before David-f or to fall in-
to that fin that might bring evil upon the people. It was
becaufe the anger of the Lord was kindled againft lfrael.
It's becaufe that a people fear not God, therefore it is that
the Lord leaves Kings, leaves their Governors to thofee*
vil waics that they are left unto, and therefore learn we
when we hear of any evil that is done by countenance of
Kings or any power, learn weto lay our hands upon our
awn hearts, and fay, even this is becaufe we feared not the
Lord : how eafie had it been with the Lord to have wrought
upon his heart, Oh ! what prayers hath been fent up unto
the Lord for the heart of one man? never fince the world
began more prayers for the heart of one man 5 but the
Lord hath feem'd even to fhut his ears againft the prayers
of his people, now Let us lay our hands upon our hearts,
God hath denied our prayers, it is becaufe we have not
feared him : now certainly there hath been but little fear
of God amongft us, and little fear of the great God is ftill
to this day among us. And that's the third ObfervJ^n*
We have no King becaufe we feared not the Lord, ^g^
GW«4 And then the Fourth is this, The times of Gods Wrath and
Judgments forces acknowledgment from men that they did not fear
God, When God comes againft them in waies of wrath,
6 now they can acknowledg that they feared not Godjfhould
the Prophet have come to them before and told them, Oh!
you area wretched vile people, there is nofearof God a-
mong you. Why, wherein do not we fear God? as in
Malac
Ver.?. the TrophejteofWost, A. 335
Jllalac. 1. they would noc be convinced, but, Now (hall MaUch.i-
they jay, &c. Now when the wrath of God is upon men,
now they (hall fay, we fee now apparently we feared not
the Lord. As it's faid of Cardinal W0lfie when he was in £f*j?^
dirtrefs, Oh faith he, Had IbutfervedGodaswellaslferved Woli^
the King, it would have been otherwife with me than it U ; but I
fought to pleafe the King rather than God3 and now lam left in
this dijireffed eflate. He would have fcorned that any (hould
have told him before that he pleafed the King more than
God; but afflictions they will draw forth acknowledg- lnaffli&i-
ment: for in afflictions God appears dreadful to the foul, ™ Gon-
itis no dallying, and trifling, and putting offthen, we fee ?e£s 1€ '
we have to deal with an infinite. Glorious, and dreadful
God, and in times of affliction now confeience will brave
over men, it will not be quieted and ftill'd fo as in the
times of profperity, but it will fpeak, as we reade oiZebul
in Judges, 9. 38. faith Zebul, Where now is thy mouth where' - ,
with tboufaideft, Who is Abimelech ? So faith confeience in *jj, "
times of affliction to wretched creatures, Where now is Zebul's
that bold and prefumptuous heart of thine? Thoufcor- txpnbatio
neft at fearing and trembling before God, and (lighted
his Word, but where now is that proud wretched heart of
thine? And in times of afflictions now are mens hearts a-
bafed and humbled, and therefore now they are ready to
fay. It is, becaufe they feared not the Lord.
Mark here, they do not (when they are in.affli&ions
and troubles) fay, I, we may thank thefe kind of people,
there were a company of factious people and they would
not yield to any thing, and we may thank them for all
this; you hear no fuch words, Oh no, but it is, Becaufe
we fear d not the Lord.
When the heart is in any degree humbled, it will not put off the Obf. f,
*cjufe of evils to other men, or other things, but will charge itsfelf
**s the caufe of the evils that are upon it. Oh how much better
my Brethren were it for us to fee the want of the fear of
<3odby his Word to us, and his Spirit in us, than by his
Uu 2 wrath
936 An Expojttionof Chap.xo.
wrath againft us, or his (Iroke upon us. Let us every day I
examine our hearts, How hath the fear of God been in me ,
this day ? hath the fear of God a£ted, and guided me in al^
my thoughts, counieis, and a&ionsthis day? How hap- •
Amedita- py were it when we ever lie down Co reft to have fuch a-,
mndt go- (hort meditation, Hath the fear of God been the thing that I
ingtobd. nath A&ed, and Governed, and Guided me in my courfe I
this day? Eutit follows.
What then Jh all a King doto**? (or, for w?)
Suppofewehad him5 now he is gone, but if we had';
him, what good would he bring to us if we had him ? As-
if they mould fay y we fpeak much concerning our -King.,*,
but now we have nor the King with us as be was, but if
he were with us again, what (hould he do for us? what-
*?saVild would our condition be better than^lt is? And indeed^
rnon° °' wnat g°oc* Dac* tne"ir King8 done for thern? The People of
and many l(r a^l they were very deiirous of a King, they muft needs^
of the haveaKing, God granted to their defires in giving them-
Kjngs of Sauly then afterwards they muft have a King again, fo they
Judah*r* kacj jeyofoami and he. muft be the King of the ten Tribes.
folufGod Tnelr firft KlnS they had, it was in Gods wrath, and eve-
tvastheir ry one of the Kings of Ifiael *wasa plague to them, what
Xing* 1 , had they done for them? All the time they had Judges they
Sam. 12 ♦ were in a better cafe 5 Ifiael was in a far better cafe when
14. and they were fQpj by t[je Government of God. And Peter*;
VafAx' Mmyf *ln nis Prcface to tne Book of J*hes> obferves three^
tn prg*!'thii!gi wherein Ifiael was better when they were under-
Comment. Judges, than Kings.
tnjudtc. For fir ft, (faith he) AH the time they had Judges, they*
were not let Captive out of their, own Country fo as after-
wards.
Secondly, When ever they were oppreflid and God rai-
fed them up a Judg, h© did alwaies prevail fo as to deliver
them from their oppreffionabeforehe had done he delivered
them^
Ver.3. the Propkfe of Hose a. 337
them from their oppreflmn; that's to be obferved in the
ftory of the Judges : but their Kings did not fo.
And thirdly^ We find not any one of tteir Judges are
charged or condemn'd by God for evil, that they weree-
vil Judges among thera, as the Kings are ; fuch a one did
evil in the fight of the Lord, and fuch aonedideyil, and e-
very one of the Kings of Ifrael did fo. God doth not
charge the Judges fo ; it was otherwife therefore with them
after they had Kings. And the truth is, that Chriil hath
beenbutlittlebeholdingto(Imayfay)almoft toraoft of C^l\\U
oV Kings.; yea, little beholding to mod of the Kings that \otmft
have lived upon the earth, and he hath takeh as little care Kings.
of the greater part of them : As they have taken little care
of his Honor, fo he hath taken little care of the Greater
part of them, of all the Roman Emperors that were declared
by the Senate in Number fixty three, Hiftorians agree that
there was but fix of al them that had fuch protection from
God as to die a natural death, but fix of three fcore and
three; there were twenty nine of the Emperors that did
not reign above twenty five years and od months; yea $
there were twelve of chem thatdid reign butthreeyeers and
od months : fe%what havock was made of them : they re-
garded not the Honor of Jefus ChrinV, but were enemies un-
to him, and he regarded as little their fafety.
What thtnfioould a King do tow ?
From hence the Notes are thefe :
Firft. WbmGodforfakff a Teoplejhere's nothing can do them Obf.i
good. For they did mod dote upoa a King that fliould do
them good, and help them. When God forfakes ^ Peo-
ple, nothing then can dothem good , Ffzlm, 127. at the fy*2?&
begining, Except the Lor Mulld the boxfe, &c.
Secondly. It's jx(l with God, tomakcthoft -things umtfeful Obf.2. . •
toymen which they finfnUj dote upon, and put their confidence in,
They fintultydoted upon Kings, and pue their confidence
in i
An Exposition of Chap, to,
in them^ & God doih now jufllyeuke the power of Kings
unufeful to them : What fijail a King do to w ? Jf we dote
uponthemjit'sjpft with God to makechem unufeful to us.
Or if we dote upon our Credit, and Names, and fo upon
Kings and Princes 5 If men expect preferment from them,
it's juit with God to blaft all their hopes, thattney fbould
be forced to fay, Now I fee God fights againft him,as we
as againft me. Thus the people fpake in refpeft of their
Kings.
This Scripture may well be a Comment upon that Text
/w3* we have in P/i/w, 146.3. Put not your iruft in Princes, &m
Tlh*7ext ^° noc put you.r "uit in Prince^, have no confidence in
them ; If you put your truft in them,they wil be unufeful
Chryf. in to you. And Cbryfoftom upon that very Pfalm hath this
PJal'146. Note : Whereas they would fay. Oh J he is a Prince. Saith
Prmces, cbryfefom, Let me tell you that which you perhaps will
be^trufted wonder at : Becaufe be is a Prince, therefore put not your truft
in. in him (faith Cbryfoflom) And he gives this reafona Becaufe
1. Nonefo (faith he) who is in a more unsafe condition than tbey ? Are not
wifife as fijg fain to have tbeir Guards go about them to proteU them .<*
Sw- They in times of peace when they are in a City that is ru-
led by good Laws, yet they are fain to r^ive the Inftru-
rnents of War roundabout them, to protect them5 and
therefore put not your confidence in them, becaufe they
are Princes : but then in the Pfalm* rhey are calPd to put
their confidence in the Lord, who made Heaven and Earth, the
Sea and all that therein is ; which keepeth truth for ever. Alas
a.-Nww y0U may put confidence in Princes, but they will not keep
ofttimesfi trutn. they wil make fair promifes to you, that youthall
UndtbTts havefome great matters by them, but they ufe you for to
truofmofi ferve their own turns ; but put your truft in the Lord3and
that are m the Lord fhall reign for ever 5 as it is in the 10. vetfe, Kings
place and fa not reign fa tver, they are the cb'Mren of men, tbt breath U in
potver.) ffair Noflrils; but the Lord ft all reign for ever.
Obf. And a3alH tnirdly3 Wbatjball a King do for us ?
■ How great an eyii is it to a people then, whofe co/n-
plaints
_ ^
Ver. 3. the Prophefieof Ho se A. 339
plaints are ; what doth a King not do againft us? Mufai-
lus upon the forenamed Pfalro, fthofethat reade his Co- Mufculus
ment (hall rind that Note in itj faith he, You are not to lwP/l64«
put your truft in Princes that are the children of men, they
are but men ; yea, but what fhall we fay to thofc that are
cruel oporeflbrs that are rather like Tygers and fuch kind
of wild beaits among men, that feem not to be children of
men, how (hall we put our truft in them? Oh! it's a fad
condition indeed that a people is in, when they have this dniffigm
caufe to complain, when they (ha)l have caufe to cry out °^J ^
-and complain, Oh how! how doth he run from place to
plac ', plundering, fpoiling, breaking, tearing, deltroying
whercfoever he comes? That people is in a fad conditi-
on, what fnallhedofor us? Nay, what doth he not do
againft us continually? and all this, becaufe we have not
feared the Lord. T^t's the third Note. %•
The fourth is, And wbatfiall a King do tow ? Ohf^ ■
Sec here the alteration of the fpirits of thefe men to- '
wards their King; King, not long ago they put their con-
fldencein their King, and gloried in their King, and now,
what (hall a King do to us ? Hence the Note is;
God can foon mak£ a great change in the hearts of people in re~
ference to their Kings ; that even thofe that did dote,and ad-
mire him, and own no other God but their King, (halle-
ven turn their heatts and fay, What can a King do for w?
the leaft turn of God upon the hearts of people will make
fuch a change as this is.
Again, here obferve, Ike difference between the hleffedeftate Qbf. r# *
of Gods People^andthe wretched eft ate of wicked men ; thofe who ■
fear God can fay, Whaf (hal a King, what (hall men, what
Devils do againft us? But other men in their ftraights,
what mall they do for us ? We are in a diftrefTed condition,
and what (hall they do for us? But the People of God are
never in fuch a diftrefTed condition but they are able to
fay, What (hall Men or Devils be able to do againft us ?
for God is our Prote&or.
Again >
34-0 AnExpoftiion of Chap. I o.
>*♦ 6. Again Hxtiy, 1 be more ft QUtnefi> and fi?jfnlnefi) and creature-
confidence there i$ in any^ the more do their beasts finkjn dejpera-
don when they come to be croft in their hopes. They were very
.flout and fall of creature confidence before they were
brought into nifery, and now what low^ fordid fpirits
have they ? mow they rink in desperation : There's no men
and women have their heart (ink in defpcration5morethan
thofa that in rufi of their pride are the moft bold and pre-
fumptuous againft God and his Servants.
r Again : What pall a King do to w 7 Their hearts fink in
regard of any hopes that ihey have fro m jtftf&P King. But
yet you reade nothing of their hearts being fet upon God,
and mourning3and working towards God, when they arc
taken from the creature they fay not thus, Now we fee our
vain confidence in our King, and. what hopes we had of
'preferment in him, God hath croft^s 5 well, we will go
and feek to make the King of Heaven to be our portion.
No,there's no fuch thing comes from them as this.
A Carnal heart when it is kpockf off of creature confidence and
t*7+ finks in defloration in regard of the creature^ it doth not take ad"
vantage upon thisy lo have the heart worh^ after Godfo much the
mow j but there it lies fullen & finking,it hath no intereft in
God, and cannot go to him to makeup what it wants in
the creature: But it is otherwife with a gracious heart,thac
acknowledges the hand of God hath taken offmy confi-
dence in the creature, yea, but I hope it is in mercy to my
foul, that my heart might have the more confidence in God,
and that God might have the more glory from me, and
therefore I hope that this taking oft my heart from the
creature, will for ever unite my heart more to the Lord
than ever heretofore it hath been. Yea, this h a gracious
work indeed when the heart is taken off from creature con-
fidence and brought neerer unto the Lord. And thus
^uch for the third Verfe. It follows.
Ver.4 . the Prophefte of Ho sea. g6j
Ve r. 4.
Ihey bave$oken words*
^T^HEY are convinced of their fin, that they have not _
X feared God, they cry out of their miferyi what dial! a ^° ' If
King do to them? But mark what follows? this follows
upon it, they were not gain'd to God ever a whit the more.
But tbey have jpoi^en lVords% fa earing falfly3 in making a
Covenant,
When they are taken off from their hopes one way, fee Obf.i.
how they fet upon another. Luther upon thofe words, .. ,
faith: it's an Hebraifm; they have anxioufly confulted. /Wt^rJr
It's the way of the Hebrews fo to exprefs an anxious con- mueftrfro
fultation, andfor that he quotes that place in Ifa. 8, 10. anxm con-
lah^counfel together y and it fb all come to naught &c. So then faftant.
the meaning would be this : lla<$* l0*
Ibey have fyoken Words :] That is, they get together and
contrive one with another what they (hall do in fuch a cafe
as this, how they may any way help themfelves. As we
reade fometimes of the People of God in Malac. 3. 16. JVM3.16
thofe that feared Gotl met one with another and fpake to-
gether; fo thefe wicked wretches /hat were thus difappoin-
ted of their hopes, they met together, and fpake one to a-
nother, fome fuch kind of word as thefe :
Our Cafe is very fad, Oh ! who would have thought I#
fuch things {hould have befallen us? We are as much croft
of our hopes as ever any men were, we made account we
(hould have over run them, and they would have been bat
^s bread unto us, we fhould have made a prey upon them3
and all their eftate> would have been ours long before tjhi%
time; Ohbutnow, thofe Prophets that told us that Cod
was againft u*, thole Minifters that encouraged people in
the Name of God, and thole people that were different from
us, now we fee that their word^ are fulfilled, and what
they thought would come, is now come upon us, now it's
X x come
3^2 An Expofition of Chap. I o,
come t.p pafs what fuch precife ones among us whofe con*
fciences would notfubmit to our waies & the way of our
King fa id, fu rely they cannot but look upon us as amoft!
wretched miferable forfaken people,now we are like tolofe :
¥ our Houfcs, Eftates, Honors, and all thofe delightful things j
that we hoped to have had, we (hall lofe all thofe things
that we hoped might have made our lives to have been
brave., and profperous, and merry, and jocund, Oh! what
fhall we do in fuch a diftrefled tiate as this ? We had almoft
as good diQ as to endure fuch a miferable life as we are
like to live, to beat the mercy of fuch men whom we
i knowfcorn us and hate us, Is there no way to help our
felves? cannot we get fome or other to joyn with us? can*
not we call in no help from any Grangers, no matter what
we yield to them in. Thus they tofs up and down, and
wrig up and down, not knowing what in the world to do
V in their conference.
2. Or thus; Mayweix>tyet poffibly make up fome peace
though we be in this diftrefTed condition ? Whatfoever
propofitions they fhall profer to us, we will rather than
fail yield to them all, we may perhaps get fome advantage
hereafter or be in fome means in a better cafe ro revenge our
Covenant felvesthan now we are, If they will have us take the CO-
* V E N A N T,& nothing elfe will fatisfie them, we will do
it; and when we have taken it, perhaps they may put,
fome of us in places of truft, and fo we may privately
work about our own ends that way, and drive on our own
defigns that way better than in any hoftile way, and if
together with their Covenant they wiii have Oaths, we will
Antmum %a^e t^m tQQ^ an(j jrwe canflot agree to their Oaths or Q-
verpm" *>«**»* hereafter we will fay, we were forced to it, and
uhrocitro* therefore they do not bind us. Some fuch kind ofcom-
quefermo- munication it's like they had. And could you hear the
nu confe- communication of our' Adverfarics when they get together
turn.?*** in thofe (heights that God hath brought them into, it's
nov.ni/w. {{ke ym ^oM ^ fome fuch k;nd of ftuff a8 tni*
is,
Ver.4 the Prophefte o/Hosea, 363
is, they fpake thefe words one to anorfur.
They have fyohgn Words*
According to others thus,. Tbeyfyakg words ^ that if,thofe Expof. 1.
(fpeiking words) hath reference to the times of the Pro-
phets threatning, or when they faw their danger eminent
and not fully upon them, fo fome carry it : and I find the L tur
C/^ee Paraph rafe hath it thus. Thej J}al^ violent words-, va%a WCH
and then theienfe is thus ; they rage, and fret, they fpeak ienta.
proud fwelling words, they fwcar and curfe 5 for fo the Cbald. r
curfe in (wearing fignities , curfing, as well as fwearing,
they (wear and curie 3 what, our Images be broken down,
what (hall we be brought under and made to ferve our e-
nemies? We fcorn it, wtdefie all that (hall have fuch a
thought as this is, we will do this and that, we will have
our minds, we will d;e for it clfe, we will enter into
Leagues with fuch and fuch, we will get fuch and fuch to
conjure together with us. Pie warrant you we lhall make
our party thus and thus : thus they fpeak great things that
they will do, yea that they will : thus they fteal^ words ^ in
making a Covenant with Oaths cf Vanity (fo you may reade it.)
And indeed if men could prevail with great Words, and
daring Expreflions, and bold Refolutions, and defperace
Oaths, and wicked Curfes, then may fome hope to pre- q^
vailagainft the God of Heaven and his Saints j but faith
he, Thefe things (hall do them no good. And indeed
thefe things mould never move us, though we hear our
Adverfaries fpeak proud fwelling words, and fay what
they will do, threaten Monfterous things, let us not be
troubled at it, for they do but haften the Wrath of God a-
gaintl themfelves. In the mean time while they are fwea-
ring, and curfing, and making brags and boaft what they
will do, thecounfels of the Lord they work their ruin,
and work the good of his people, they fpake words, fuch
kind of Words.
Xx 2 ^v- They ;
564 An Expofition of Chap. 10
7 bey fpzakjvords, [waring falfely, in m sluing a Covenant.
-»P s* What hath this reference to ? What Covenant did they
Jt nuke? And wherein did they fwear falfely ? Some think
ic hath reference to the Covenant tkat the People did make
with Jeroboam at the fir ft3 and To with his SuccefTors ; thac
is-thu*5 The People came to him and took their Oaths3and
entred into folemn League, that they would (land by him
in the breach that he. made from the houie of David, that
they would (tend by -him fan oppoling uhofe that would not
yeeld to him in the Alteration of Worftiip : For their Prin-
ces would not probably have been fo ftrongly -fee upon the
Alteration of the w&iesof ■Worfiiip, had not the People
joyned themfelves freely to him by way of Oaths and Co-
venant 5 now when he'faw that the People came in fioking -
and willing to yeeld to the Oath which he would give •
them, upon this he wasconrirm'din the way that he went
in g and fo they took Oaths in Covenanting with Jeroboam
which were but Oaths of vanity ; for fo the fame word
fcVVltf that fignifies Falfe, fignifies Vain in the Hebrew tongue : fo
Va*abint' I &nd Arias Montana* , zvAVatablm take the words as ha- 1
vlng reference to that.
Expof,4. But now others ("and that more probably) underftand
this Covenant and Swearing to be the Covenant that they
took with the Ajfyrians, and with the Egyptians, theftory
2KiKo 17 of which you have in the fornamed place, in 2 King. 17.
' Hofhea fent Mejfengers to So King of Egypt, and brought no
prefent to the King of Affyria & he had done year by year. Firfly
he had Covenanted with the King of AJfyria and that was
broke, and then th*y would Covenant with So King of E?
gypt , and fo they fwore falfely, in in making a Covenant
with the Affyrians, and the Egyptians.
CM I. ' N°w «he Obfervations are. That Carnal hearts in their
flraights have no God to go to, therefore they take [lifting courfes,
Asa Dog that hath lolt his Matter^ will follow after any
for relief. And
Ver. 4 the Frophejte of H o s E A. 305
Andfecondly, It'/ *» ev*7 thinginfiraightsfor men that q^z.
prpfeji Religion to combine with wicked men. God profeiied
he will not cake the wicked by the hand, neither fhould
we; it's a iign die caufe is evil, when men can have no o-
ther help but by combining with wicked and ungodly
men. Juft thus it is for all the world with our adverfaries £pp]jc i¥
(at this day) to the Parliament, all men generally that the c curt-
have any profeffion of Godlinefs they fee they cannot have panic*
help that way, therefore combine and bring into Cove-
nant hip Rebels, Papilb, any People in the world, If it
were Turh^% or Jewst or .any in the world to help thern-
felves withal 5 this is the wickednefs of mens hearts.
And then thirdly, There is no tntfi to be had to wicked men o\>fa-;\ ■
in their Oaths a?sd Co vcnants • let their Pro citations be never
fofdemn, their Oaths, their Covenants,, it is but only to
gain time to work about forae advantage, that they can-
not work about for the prefent while they have any oppo-
sition : If they have not things under their power as they de-
fire, they will promife you any thing in the world, but
when once they come to get power in their hands, then
who fhill require the fulfilling of their Promifes, their
Oath?, their Covenants? And therefore certainly^when we
have to deal with thofe th.at we have had experience to be
falfe, we muft ever retain this conclufion, except we fee an
apparent change in their hearts, for that's not enough that
they are willing to take Covenants, that's no new thing 5
but till we fee that God hath wrought fome mighty work
upon their hearts we muft carry this conclufion, Certainly
if they can they will ruin us, therefore our condition can-
not be fafebut to be fo as they can-do us no hurt. That's
the third Note. And then the fourth is this :
That, Breaking Covenant, though with wicked men, is a very Obf. 4* *■
great wicktdnefo God will be revenged for it. I have hereto-
fore fpoken offalfenefs, and falfenefs in Covenant, and
Promifes, and (hewen you the example of Saul and ZedeU-
*by therefore I mall not look back to thofe things. God
lover^
\66
An Expedition of
Chap.
10.
loves humane focieties, which cannot be preferved but by
faithfulncfs; Faithfuinefs (it's the fpeech of a Heathen)
it's the common fafety of all men. I remember I have
read of the Romans that they did fo efteem of Faithfuinefs,
by the light of Nature in Covenants, that they accounted
Faithfulness to be a Godefs, and they built3 and dedicated
a Temple unto fidelity as to a Godefs, in which Temple
all their Leagues, Truces, Covenants^ and Bargains were
fworn^ which were fo Religioufly obferved, thatwhofo-
ever broke them, was to be held as a curfed and damned
creature, unworthy to live in humane fbcieties. And the
Egyptians would punifh Perjury with death. Among the,
Indians the fingers and toes of Perjured perfons were cut
off. And I have likewife reade when lijjapherties the. Per fi-
an warred againft the Grecians, he broke Covenant with
the Grecians. Now Jgefilaw when he faw that they had
broke their Covenant, he rejoyced at it greatly, faying
thus. For (faith he) by this means fee hath made the gods
tobehisenemy, and our friend ; wherefore let us boldly
give him battel. We know how our enemies have broken
their Covenants from time to time, and their Conditions
that they have made themfelves, yea, even lately in that
?orvn that we hear foch good of now, that we hope the
Lord is even revenging himfelf upon them for breaking
Covenant even in that very place. Now my Brethren,
that even Heathens themfelves are cenvire'd of this great
evil,that isfo dreadful an evil ; what caufe have we to lay
our hands upon our hearts this day in refpett of that part
of our Covenant, that concerns one another, for certainly
fince the time of our folemn Covenant there was never
more treachery than there hath been in England, and in
Scotland too, tfiere hath been as much treachery fince that
time as ever yet was, fince eirber of them were a Nation;
we have been falfe one to another fo far as it relates to our
fclves.
But I find that Cahm in his Notes upon this Scripture,
under*
Ver4 the Frophejie of H o s E a. 367
underftands this Oath and Covenant not to be a Covenant They did
to men, but their Covenant with God, in promifing re- verba da*
pentance and new obedience, and fo they fpake only
words, Sivearingfalfly, they did but deceive him in fwea-
ring and making a Covenant; and this indeed is a fore
and dreadful evil to fwear to the high God, and to Cove-
nant with him, to draw fo nigh to him and yet to be falfe,
God threatens in Levitt 26. 25. lb at be will fend afaordto Levil.26.
avenge the quarrel of bit Covenant-, and when we fee the fword 2>~-
ragethfoasitdoth, we may have caufe to fear that the
Lord hath a quarrel againft us, in avenging the late Cove- 'Violation
nant that hath been trade (I mean our falfenefs in it) of the N*-
and that tare way fee further our guiltinefs and evil in fwea- umal Ca"
ring falfly In making a Covenant, we muft know that ma- *,X7J/£
ny waiesour heartftmay be falfe in our Covenants with ^ j^.
God. It is a dreadful evil to be falfe any way in Covenant
with God ; any of you that upon your fick beds have been
folemniy promifing to God reformation if God reftor'd
you-, if you be falfe, Oh know, that the Lord hath a
quarrel againftyou, and he hath a dreadful evil to charge
upon your fouls : How many of you have been falfe in
your private Covenants ? But to be falfe in publick Cove-
nants, that's mod dreadful. But our hearts may be falfe k%fi$£
divers waies. As, Covenant*
Firftj If we take our Covenant meerly upon politick 1. Forjo-
grounds, wemakethefolemn Worfhip of God, wherein Htk^endf
we exprefs ouriidelity for Reformation of Religion to be onb*
meerly fubferviant to politick grounds, here's a falfnefs of
heart, we are falfe in fwearing thus, and making a
Covenant, we do not fan&i6e the Name of God as we
ought-
Or Secondly, If we put falfe Interpretations, we are 2 .Putting
falfe; when we (hall make our Covenant a meerfnareto falJeimerm
ourBrethren; letusconfider how far any of us are guilty %£{f**^.
of this, and let ?he Lord judge between us j I fay, when we t0 m^ ,>
feek to m»ke it a fnare even to our Brethren : How have dfmr^
thofe
An Expojltion of
Chap.io.
thofe been accufed for the breach of this Oath which have
not accorded in things. Aac are in Controveriie with our
Brethren, as if this Oath were put upon ail men to deter*
min matt abikufeand difficult points of Controveriie, to
bring men to fubcnic to things as are very abrtrufe and dif-
ficult to underitand ; this were to make an Oath a ^nare,
and to take the Name of God in vain in a tearful manner :
Certain] y the Lord never would have Oaths put to men to
this end, that men that arc of different waies and opinions
in Oontroverfal things,for to be forced by way of an Oath
to be of the fame judgement, and to do the iame things 5
this is a gseat abuie of this Oath v. hereloever it is urged fo
tar ^ Certainly there's no man guilty of the breach or this
Oath and Covenant, that fhaii but endeavor what he can
to underitand what the mind or GodHs, and then to pra-
ctice according as he underilands , though he (houid mil-
take, as in the point of ^chifm in that point ot -the Cove-
nant ; the thing its fclf being a fin, we may as 1nz\\ (wear
againitit, as David did to keep Gods Commandements :
but now,iiZ>4fi</did labor to underiiandGodsComman-
dements,and do as far as he did understand; fuppoie he
did not underitand all things aright, it might be his weak-
nefs3 but not his peijury. bo, let us be in point of Schilm,
or any other point ot the Covenant, if men do endeavor to
understand what is Schilm by the Scripture, and accor-
dingly do in their feveral places- by what meanj their con-
fciences tels them is lawful endeavor to oppofe it, though
they mould not think that to be Schifm that their Brethren
do think, or perhaps is fo, yet they are not foriworn : this
is evil, to ma&e a Covenant to be a fnareunto us, and our
hearts fo far a»e falfe in it.
And then thirdly : Then is the he heart falfe in making
a Covenant, when it doth not fulfill it according to the
nature of h3 when it goes quite oppofite againft it. As
fince our Covenant hath been made ; When was there ever
greater diviiions t Our Covenant is for unity : When more
prophanenefi
Ver.4 the Traphejte of Hose A.
ungodlinefg ; our Covenant is againft it ; when m6re in-
juiiice? Our Covenant is againft all thefe, and yetiince
England was a Nation there was never ftronger cries came
to Heaven for thefe fins than there hath been fince our Co-
venant. And therefore certainly there's a great breach
between God and us. in this regard.
And then fourthly. When men make their Covenant to A.Wlien
be a cloak for Malignity ; that is, Though they have tbs Cove-
Malignant and vile wicked fpirics, yet they can but take nalnmade
the Covenant and then all is well. Here they fwear faife- a clo*k.f°r
ly in making a Covenant. "#&«&*
That Judgment Jpringttb up en Hemic el\in the furrows of
tbepeld.
After this their Covenant there is a great deal of inju- Obf.
ftice among them.
Judgment.^ By Judgment, fome underftand the Judg- Expof. r.
rnents of God, and then the fenfe is, Thofewickd waies
of yours are the feeds that brings up Gods ]udgments3
that is as Hemlock bitter and deadly; there's a truth in
this Interpretation, though I think it is not the full fcope
of the words here : but it maybe the holy Ghoit, would
hint fome fuch thing unto us in it. That our acYionsareas
feeds, and what they are fown here they will bring forth
according to the nature of them. Wictyd atfions when they
are fown , will bring forth bitter fruit, will bring forth Hemlock^
Jt may be (Taith hej you look for peace and profperity,
but contrary to your expectation , behold Hemlock and
bitternefs. I befeech you take heed of preparing your
felves a potion of Hemlock againft you lie lick and are caft
upon your death bed 5 a man hath fown his field, he d ?***>" °f
thinks to have a good crop of Corn, but Judgment,, the Hww/w^ •
Judgment of God comes up, and there's Hemlock inftead
ofit.
But becaufe I think this not to be the fcope of the place,
Y y therefore
37° An Expofition of Chap. I o.
therefore I pafs ic by, and rather think that by Judgment
is here meant,
Expof. 2. Rigbteoujhefl, Equity, and Juftice -
That whereas there fhould be Rigbtemfnefl, Equity, and
Jvt^ice, a&it'sexpe&ed : behold iaite^d of this tnere fpingj
up a crop of OppreJJion, Vnrighteoufnefl, and Injujlice that isi
bitter as Hemlock; 1 rather think that this mult bs the!
Mjuflice *neaning,becaufe 1 find that in dhven Scriptures InjuiUce 78
compared compared to bitter things, yea, to Hemlockjit felf, in Amos,
toHamhcl^ 5.7. Te turn Judgment to Wormwood, and leave off Right eon f-
Amos~.7' nefiin the Earth. And in Amos. 6.12. Shall Horjes run up en
Ca?'°-12 theRockJ will one plow there with Oxen? i will nor (land
to open the former text, but you fee the Scripture charges T
thepeopleby thisexprefllon, of finning againft Judgment*,
and Righteoufnefs, that they turned it to Hem-
lock.
Now I find three things efpecially recorded of this j
herb.
Thenahtre Firft, It is a very venimous herb ; therefore I find Pliny I
°fHml°c}i records of it in his 25. Book, 13. Chap, of Natural Hifiory,
Pirn lib. tjiat t^c jthemansdid ufe to give this to malefactor; that I
^* were condemn'd to die to execute them withal. And So- :
Socrates crates that was Co wife a man among them, yet he becaufe-'
Ucdi'd he did not yield to their gods, but fpake agamfl their falfe
fir main- gods, therefore they judged him to die, and he mud drink
'hew* a Pocion of Hml°ek> and fo died
\talm-- And Secondly, I find the fame Author faith of it tha
GoA. the leaves are fomewhar like to Coriander, ben that the
be more tender, and a ftrong ftinking fmel they have with
Injufisde them: and the feeds like to Annls. And Co Jottice feems
his to itt- to |iave a very fair pretence fomer.imes, and may feem to do
ftjeejome* things that are very good; under very fair pretences men
arcvery injult : the leaves when they come up one would
think there mould be fuch a fine fruit, one would think to
have Coriander, or Annis, but the truth i?, it comes to
Hemlock at iaft.
And
;■
Ver.4« the Prophefie ofHoSEA. 371
And then the third thing is, that which Hurom reports Hierom
ofit,a»dit is in his Comment upon my text,he faith that tnkc*
Hemlock grows up very ftiffandiullor joy nts, and at the
joy nts (he faith) it puts forth a italk,and that doth not on-
ly iprout upwards and bear fruit, but downwards to have
a root, & he faith that every branch, J fit hath but a joynt
inicwiiiierveinitcadofaieed, yea, every fprigof it will
feiveintteadof feed; yea, he faith, it any pieces falls to
trie ground, it wil grow up, and fa grow up as that it will
.be very haid torlcithe ground of it. And truly thus it
.doth referable . injuitice, if it be let alone but a little. Oh
how it multiplies one to another and fpreads through the
wbol Land quickly. f.
And Flirty doth ooferve many other things too, he faith 4,
that tae root otitis hollow, and that's unfit for any uieat
ail; and Co are trie hearts of thole that are injure, hoiiow -Vnjuft ml
hearts and unfit for any cbing. ***•
Andalfo he faith, that the leaves are fit for fwellings, 5.
and agamiUbre eyes. And God doth turn even the in- G°dlan-
jultice that is many times, among a people to be medicines *F»
to his people againti their fwellings, and to open their fore th/tJqui_
eyes. tydeneu^m
And he faith, That ifHemlockbe drank in Wine, it onthem.
will certainly kill a man, and there is no remedy. So if 6.
men (hall be injuft aid ta ke ddight in it, and take pleafure Thofithat
in it, and fcorn and contemn at thofe that they can opprefs fj'&™
by Injuitice, thofe men are in a defperate condition in- J**£ a
deed. dtjperate
And then laftiy, he doth obferve by this Herb that it kite condition,
by cold, thole that takes the leaves or feeds, if they get the 7.
Hiaftery of any they (hall feel themfelves begin to was cold Injujlice
in their inward parts, and Co die inwardly. Oh! how \^m'
many who have been very hot and zealous, yet having got- *•
ten power into their hands they have unrighteoufiy ufed
their power, they have_grown cold in what they were for-
merly zealous in, and ftili they grow colder, and colder;
Y?y 2 and
372 AnExpfiUonof Chap.io.
and thus their unrighteoufnefs is like to prove to be their
death.
In the furrows of the field.
Expof* Calvin puts this Queftion, Why doth he not fay, ic>
Cm mm *Prings uPin chc field, but in the furrows of the field > And
JuprafuU ne gives this Anfwerto it; Where there are furrows in the
cos agriy field, there hath the plow come that hath broken up the
ftamin: field, and iris to prepare for good feed when the field is
*ff°i- laid in furrows, and it's Iefs toJlerable for Hemlock to
fpring up there than in the field that is not plowed, or in
other places.
Ob£, But when a field is plowed and prepared for fted, and
one would hope to have much advantage by his field; to
have much Juftice and Righteoufnefs in a Country , when
we fee there hath been great works of God to caft out thofe
that were injuft before, and the expectation of all the
people is, that certainly now there will be nothing but
Righteoufnefs, and Judgment; but inftead of that comes
up Injuftice, and Oppreflion, as Hemlock, it fpringeth up
in fuch afield that is fo prepared for Juftice. Oh! this is
that which is a fore evil, that the Lord is fo provoked a-
gainft, and fo complains of, that Judgment ftringeth up as
Hemlockin the farrows of the field.
Thus Judgment f^r in geth up as Hemlochin the furrows of :
thefield. .
What the meaning of Hemlock in the furrows of the
field is, you have heard already : From whence the Note is
this,
OdI, i. i\jai j>eopie fa in afa& condition, and it is a fign the Tbrd hath
forfakenthem, that they are neerruin, rrhen thofe places where
there is mo ft likelihood of Jufiice and Equity , that there fhould be
Jnjujlice and Opprejfion* Oppreflion and Injuftice in places
where
Ver-4- tt>e Prophejieof Hosea. 373
where God expe&s Righteoufnefs and Equity, is a fad O-
men, a forerunner of great evil to places. It's Gods
complaint in I fa. 5. Juft before he threatned the utter fpoi- 1ft. f,
ling of his Vinyard, he gives this reafon, 1 (faith he) looked
that it ftould bring forth Grapes ; and behold, it brought forth
wildGrapes: and 1 he mentions among the wild Grapes, In-
jitflice: there it's call'd wild Grapes, as Hemlock here , for
both are very fowr, and bitter before the Lord 5 Injuftice
in places from whence Juftice may be expe&ed, is by the
Lord accounted a mod fearful, a ruining fin: In Amos, 5. Atmt/f.-
12. J know (Taich theLord)j^r manifold tranfgreffions, and l2-
your mighty fins. Now the word that htranfiated [mighty extl*tned*
fins'] it is in the Hebrew your B^eyjz^becaufe the ftrength
of a man it is in his bones ; and therefore he calls the
ftrengthofthat fin honey; it isa very firong fin, itcannot
eafity be refitted ; your fins have great bones in them ( faith
he) and what are they > lou affilt the Juft, you take a Bribe,
that you may turn away the poor in the gate fi om their rtoht :
that's their great and their mighty fins. In Jer. 22.°i5. Ier 22- lf
Did not thy Father do Judgment and Juft ice, and then it was well
rvithhim? He judged the Caufe of the poor and the needy, and
then, it rex well with him again. And was not this to know me,
Jaith the Lord? Let men talk never fo much of Reformation, '
andoffettingupthe Worfhipof God, andof calling out
falfe Worfhip, yet if they rejoyce in Injuftice and Oppref-
fioninfteadofthat, God will not take himfelf as known ;
but faith he, Ihine eyes and thy heart, are after covetoufneft ,and
for opprefion, and for violence 5 and in Amos, 5. 21. is are- Amos K
markable place for this, faith he, I hate, I defpifejour feaft ST.
dates, and I will not fmell toywrfolmn Afftmblks. You have
many Feaft dales, and daiesof Thankfgiving, you blefs Daiesof
Twtwjwnwwr,, ana ivgmeoiijnejs as a mighty river- as if
he (hould fay, keep as many daies of Tharkfgi ving as you
will, I care for none of them, except Judgment run down
as
374 A* Expojitim of Chap* to.
as water, and Righteoufnefs as a mighty ftream : Mark
heu the expreflion of the holy Ghoft , Judgment and
Righteoufnefs is compared to a River, that is, it (hould be
common tor all, that the poorelt might come and take o£
xtkintd lt as we^ as l^e rlc^c^ lt mui* noc ^e ^^c * P°nd, or Weil ,
' ' i nclo fed for a mans private uie $ but faith he, Let Judgment
run down as Water, and Righteoufnefs as a River 5 it
muftbe as a River : now you know the i bames every poor
body may come and fetch water there for tbeir relief: fo
juiUce ihould be like the Water in the Thames that the poo-
relt of all may have it for the very fetching of it : But till then
faith he, i regard none of your dales ot thanklgiviiig. And
Offc-ify (o in If j. 58. there's one fpecial reaion why the dales of
Failing were not regarded, it was, becaufe of their oppref-
iioii of the poor, and their unchariubJenefs, and their In-
jurioufhef in the Courts of JulV/ce. We have now many
daies of Fading and Thankfgiving more than ever yet
England knew, & we may think that God wil fmel a fweet
favor, but Oh ! this Hemlock coming up in the furrow.* of
the field will imbitter all, for if ever God did look for
Righteoufnefs and Judgment from a people, then certain-
ly he looks for Righteoufnefs and Judgment from us at
this day; Oh! for us now, that ftand in need of lb much
mercy, that cry for mercy, and be oppreiling at Cuch a time
as this is, it is a moit dreadful thing : What, is all the coif
that God hath bellowed upon us come to this, that there
fhould be no other fruit but Hemlock to come up in the
furrows in the field 5 all the coft of God and man, all the
Works of God toward* us, doth it come but to this iflue,
only to bring forth Hemlock? Was there ever more criesa
was there ever more bitter moans and complaints becaufe
oflnjuftice than of late hath been in this Laiid? Never
were People fo frullrared in their expectations. When in-
deed fuch as were notorioufly wicked were in place, then
we expe&ed nothmg but Hemlock : But now they are caft
out of place, and others are come in, we hoped that there
had
Ver. 4. the PropheJieofU o s E A. 375
had been fiich a preparation that nothing but fruits of
Righteoufnefs would have come up. But now to be op-
preiied by them that are inplaces of former oppreflors3this
is grievous. Lord) what is man? In I fa, 59 9. 1 here fore
(&ith he) u Judgment far from or, neither doth Jufrice over- lfi.f$.$.
M\ ive wait fur light, but behold obfcnrity , for brightnef\
.se w-il\in darfyejfy (this light it is efpeciaily Ipoken cxP0Unded
oi the light of Juilice)'asifthey ftouldlay$ the Land once
d was dark, ail the Courts of Judicature, and all the
mm chat had places tojudg in, they weredarknek, and we
had nothing buc darknefs 5 yea, but now we waked for
Ugl it, we hoped now there would be Reformation, it's
fpoxen after their many daies of Fading and Prayer, but ^upatd-e
yet behold darknefs, behold oppreilion nill, Oh! many Jmbeft
who are come empty into places of power fuck harder than
fome former Oppreffors did I And what will be the end of
thefer.hings ? How many poor men travel many times far,
expecting fruits of Juftice, but they meet with Hemlock!
they figh and lift up their eyes and hearts to Heaven* fen-
ding up their moans to God, Lord, is this the fruit of our
labor? do our hopes come to this? What, muft we go
home with fad hearts and be made a fcorn and prey to
thofe that are wicked round about us ? Oh ! thefe are fad
m oans at fuch times as thefe are. $m j}ap<s
My Brethren, it were eafie to name many ftalks of Hem- ofH.irJoc^
lock that there are come up inftead of Righteoufnefs and wEogU
judgment among us. rienam«oneortwo. What do you JPrm&u?
think of thi.. fe«
Firft, That fuch as have been notoricufly Malignant, Yefbrm\itio'
yea, fuch as have been upon a&ual War fnould yet upon a- iMslig*,
ny (light acknowledgment or comlpg in, or for their own in Com*
ends taking Covenant, (hould gee into Committees, and nattees^-
have power thereover the Weli-aff eel A party who have
been mod forward at the firft; bnc now thofe who hate
them and have fpirits full of bitter nefs again ft bheii3>(l»ouId
have power over them to tax them as they pkafe. Power
over
3 74 An Expopion of Chap. I o.
over their eftates, their liberty, power to order the affairs
of the Country round about them., and that now they
mould revenge themfelves upon, them becaufe they were (b
forward in the beginnings Oh.' we may thank you, had
ltnotbeenforfuchasyouare, We had never gone on fo
far in the Wars, If you had not come in fo freely &c And
now they have opportunity to revenge themfelves upon
them s What grows in the furrows here but bitter and ve-
nimous Hemlock? Where the fault lies, that we cannot
determine, but iuch men, doing fuch things, in fuch
places, It is nothing but Hemlock in the furrows of the
iield.
Secondly; Here's another ftalk of Hemlock, That poor
men taken from their families, who were the only means by
their livelihood to bring in a livelihood to their wives and
children, yet fhould be fo without pay themfeives, and
wives and children left deiHtute of bread and cioathing;
and Officers in an Army who were but mean men hereto-
fore and knew fcarce how to live, now they live bravely,
gtifter in their Gold and Silver lace, what's this but Hem-
lockj I-notherelnjufticeandOpprtflion? that thoufands
Theory oc ftouId want bread, that widdows and children cry out
Widows J k* bread tbat liv'd Pre«y well heretofore, and others
which knew not how to live heretofore, yet now (hall
be brave in a fir higher way than ever formerly, Is not
here Hemlock that grows up in the furrows of the field >
I know not neither whereto charge this, butyecwefee
Hemlock doth come up.
But now though we might name many other ftalks of
Hemlock, yet certainly take this Caution along wirh you.
Every man in fuch times of diftra&ion wherein we live,
muft account to fufler fomething, things cannot be carried
on with that equity as if all things were fetled among us,
therefore though we may in an humble and peaceable way
make our moans one to another^ and feek to inform thofe*
that are in Power, and Petition, yet it-ought to be our care
what-
Ver. 4. the Prophejie of H 6 s E A. 377
what ever we fiifTer in our particular, to preferve what we T£c honor
can the honor of our Supream Court -3 better many particu- tfwrbv-
lars Curler hard things than the honor of that (hould not Covrt-
be kept up; for by not keeping up that we make way to jj^^ /L.
futter worfe things than ever yet we hive done : for how keptuy.
would we have help when we meet with Wrong and Jn-
juitice? Under God there are but three waies, two ex- Jhr*e#aJs
trc^ms, and one middle : for men to have right incafe'of ri ^ ■
Injuitice. The two txtrsam? they are (befide3 our appeal our wrongs
to God) Ifpeakto men, whereby a man can have aa£^
thought to get help againU Injuitice.
1. The one extream is, Thac which heretofore was the '•
Kings Arbitrary lower, a&ed by thole that are about him. -eKing*
We have taited enough of this Hemlock heretofore; Would ^ ' &
we. think to have our help that way ? We know wrfat that
Hemlock means.
The fecond extream is, The appeal to the People, that were 2*
a remedy worfe than the difeale, for then all would ieem , J/jf^ft
to come to be in aconfuiion that way, if the People, the pu.
generality of the people (hould take up the matter we which re-
(hould then have nothing but murders and robberies, rncdies are
Then the meantft man that lives in the Kingdom if he hath iVoy^ap
but as ftrong Arms and Legs as the richell of all, he is pre- tbedlleaft*
fently equal with them, when things come to be red re it by
the tumultuous people.
Therefore the third way of help in way of Injuitice it is 3.
life Mint, and thai i by our Parliament ,th at i?,as things are fy °*r
iiof#, is the only regular help that we can have, If we fee Pa£lia*
therefore, or feel feme things amifs, we may be fenfible r^thmb
and feek help too3 but in a peaceable and humble way of finfu\ are
Petitioning, bur iiill we (hould be more tender of their ofonljlaw-
honor than of our own piivatc right. Andan appeal to f^trayu
Htaven there may be likewile, butofany feeming way of
appeal to either of the two extream?, certainly in that we
make our remedy worfe than the difeafe : Pray much for
them therefore that there may not one ftalk of Hemlock
Z 2 rile
378 An Exposition of Chap*l O.
rife up among them \ or any feed fall down from them,,
but that they may be as the field which the Lord hath ble(V"
fed 3 Full of the fruits of Juftice and Righteoufnefi, that them-
felves, and this City, and the Kingdom may be the habita-
tion of Juftice, 7b at Mercy and Truth may meet together ,- that
Righttoufnef? and Peace may kifi tacb other 5 that Truth may ■
firing out of the earthy and Rigbteoufmfi may ,look^ down f on
Pfe.tif.y* Meaven ; fo you have it in Pfal. 85. 9, io, 1 1. veifes.
10, 1 r # Now there's one Note more that I find Trenelius and Pa-
Tremel. rc^r and diver's others have. The Furrows of the field (fay
I areus, .flpiey^here is in the latter end of the word translated Qz<?/i]
a Jod : which by fome is made paragogical [and an addi-
tion of form only] Euc others to be an affix for the plural
Agrorum. number, and fo they tranflate it to be thus. [Hemlock^ in the
mwum. furrows of my field \ And that is. a great aggravation. If
Hemlock fhould be be in the furrows of any field it's evil,
but what, my people! men that profefs Godlinefs, what
thofethat profeiVto fee up Reformation, yet Hemlock
there in the furrows of my field! Oh! this is fad and evil till
frr>3i«23 deed. In Jer, 31.23. Thus faith the Lord of hefts, the God §f
Ifrael, Asyet they fhall ufe this ffeech, in the Land o/Judah, and
in the Cities thereof-, when 1 fhall bring again the Captivity there"
of, The Lor dhUfi thee 0 habitation of Juftice^ and mountain of
Holinefl. When I bring their captivity again, when Pie
own them to be mine,then there mal be fuch eminentjuftice
and Hoiiaefs that this fpeech (hall be ufed, The Lord blefi
thee, 0 habitation of Juftice ^and mountain of Holinefs* So if
we would have any evidence to our fouls that God doth
Reformatio owo us» and thatwe are his, and God indeed hath deliver
encannot* red us from our Captivity, we mould labor that Juftice
frejper and holinefs may be fo eminent that all the people about us
mthout m.ay fay, The Lord blefs thif Land, the habitation of Juftice,
pomorhn ^ momia'tn 0fUolinefs. Both mull go together^ we mud
Vdrlmo! not think to raife up the Ordinances of God, and caftout
v*ng cf fuperftition, but we muft be the habitation of Juftice -, of
Oppief- theiord thatthe Lord hath biefled.. It follows.
fon> Ver,
Ver.5 the Prophejle of Hose a. „ 379
Ver. 5
The Inhabitants 0/* Samaria j&tftf/wr, becaufe of the Calves
of Beth-aven.
YO U heard before that they were convinced in their
consciences that they did not fear God, For now they
fhail jay } We have no King, becaufe we feared not the Lord.
They feared not God, but now they ftiall fear. From
whence the Note is this.
Tbattboje that fear God haft 9 are mo ft aft aid of any thing elfetQbCi,
W here the fear of God is not, other bafe tear will be, ana
fo much the more, the Uis we fear God. Oh ! how much
better were it that our fear were let upon God, thin upon
other things ? You mtfft love fomething ; Were it not bet-
ter that your love were placed upon God than any thing
elfe? And you muft fear fomething; Were it not better
that your fear were upon God, than any thing elfe? And
you mult rejoyce in fomething, and forrow and the like.
Fear, it is a very troublefom aUc&ion, if it be mifplaced 5
Oh i learn to place your affections right, place them upon
God : By the fear of God ycu (hall come to fear nothing
elfe 5 Oh! how excellent is Gods fear ! This one thing
fets out the excellency of the fear of God : That where the
fear of God is fetled in the hearts of men and women , all other
bafe fears are rooted out. Would not you be glad to be de-
livered from creature fears, efpecially you that have liv'd
in many dangers a few months fince? Oh ! if you might be
delivered from the fears of the creature, how glad would
you bee? Here's the only way ; Let the fear of God be
itrong in your hearts, and the fear of the creature will not
prevail with you.
You fee it clearly in the example of Habah^u^ in Hah.
3.16. Whenlbeard(Go&vtvtdi*&\\\tm\\) my belly trembled^ jfabX
my lips quivered at the voice ; rottenneji entred into my bones, 16.
Zz 2 -and
,3o An Expojifion of Chap. 10.
^o
and I trembled in my felf. (But now Habakfcukj* wnY would
you trouble your felf with fo much fear ?J Mark-, there
expounded was a great good came to htm by it, lb at Imigbt reft in the
day of trouble when be cornet b up unto the people ' \V hen -there
(ball be a coming up unto the people/ and the enemy (hall
prevail, and when theflgtree (hall notbloffom, nor the
fruit be in the Vine, the labor of the Olive (hall fail, and
the rltld mail yield no meat, the flock (hall be cut effirom
the fold, and there fnall be no herd in the ftalk, when-
thing? (hall be brought into the moil fad condition, that
"ien (hall be at their wits end and know not what in the
r/orld to do, then (faith he) I rziU fejoyce in the Lord, I will
joj in tbe Gob of my Salvation. Wktn^ God$ake> Ibeti my beU I
ly trembled, andmy lips quivered at rbe voice. Yea, but when*
men came in the greater! rage, and ^?hen all things were '
dark and difmal, and black abroad, yet then did I rcjoyce I
in the Lord, and joy in the God of my Salvation, all fear?
wargone then. Men can rejoyce in the time of their pro- \
fperitjj but in times of afflictions then they fear > Where-
as thofe that fear the Lord irKheir profperity, in the times
of their afriiftion then they moft rejoyce. It's a notable
fpeech 1 remember I have read in NazUnzen in hi* 12. Ora- ,
hJh'tfTQ x\on^\t\i[ie'\4lhifiiourcarei That we are afraid of mthing-
ffiSs&Z mou> than ih*x wz P:ouldfear any thing more than God, That's I
tt'irfiM his expreffion. Here's an excellent fear, here's fear rlgitly
zofti$fo*t {et; Would you fear? fear to fear any thing more than
eoQnriov. God5and then your fear is fet right ; but if you do no:,&c<
N**mii. Though men that have no fear of God they may fcem to
m* * * have bold fpirits, and it items to come through the great-
nefs of their fpirits, that they will not fear God, yet thefe
men in the time of danger are then,oftbafe cowardly men
in the world. Tie give you a notable infrance for this,
Manaffes he was as proud an inlolent man, that feenVd
to befearlefs ofaay threatningof God, fcorn'd his P.ro-
zCbro* Phet^ But mark, when he came into danger, in iCbron.
22 ir ' ^ ii. where did they find Manages? he was run into the
55 * *> bufhes,
Ver.5- the Trophefie ofH o s E a. g8i
bufhes, this brave bold fpirited man that dar'd God and
his Prophets, and car'd not for what was faid, yet when
hecame into any danger, what a bafe low fpirit he had >
he runs and hides himfeif in a company of Bufhes and
Bryars.
This is the temper and guize of the fpirits of men that
will not fear God.
Ibey foaUfear^becaufeoftbe Calves #f Beth-aven.
You know what they were, thofe that Jeroboam fet up
in Dan and Betbcl^ihe golden Calves.
Luther upon the place moves a Queftion, What a won-
derful thing is ic (faith he) that Jeroboam ifrould be fo bold,
to fee up Calves to wormip3when there's that eminent dory
ot Gods revenging himfelf for the peoples worfhiping a
Calf that Aaron fet up, that at one time colt the lives of
twenty three choufand men which were {lain, and yet that
Jeroboam mould prefume to fet up Calves again to worfhip ?
Ic was a orange bold attempt faith Lutber, ic was a won-
derful thing that he mould be lo bold, and that he mould
prevail with the people. Luther gives the Anfwer to this
Qjettion,.thu3 : The peo-
The truth is, there is nothing fo horrible and vile but pie will
people in a little time will be brought to yield to it, if great follow
ones by their example, and by their endeavor labor to fet Sr?atones
it up, it will be fet up be ic never fo vile, never fo abomi- »r™Xuih
nable, yet people will be brought to it: that is his An- jiudwmet
fwer. exempxtm
And truly we find it fo, that let people feem to abhor aeeedtt.
things never fo much, yet if they find it be the fway of Luthew
great ones, and if it be once fet up in a way of power they
yeeldtok: One would think it an 'mpoflible thing that
4iow God having cail fo much odium upon our Prelates, ThePw
one would think it impoftible for the People of England e- lvs,%
ver to be brought to y teid to them, and I make no quefti-
on
3$2 An Expojition of Chap.io.
on but many of you fay fo when you meet together; but
do not deceive your feives, if fo be chat thofe had prevailed
that fought to prevail againftus, we fhould quickly have
thefpiritsofpeopleturnedina moment, and as much for
Prelates and Ceremonies, and Altars (for the generality of
the People I mean) as here they didto thefe Calves again,
though they had that fad tiory in their ears continually,
of fo many thoufands that were (lain for Calves be-
fore.
JbeyjhaUfear, becaufe of the Calves <?/Beth-aven.
Why, were there many Calves at Betb-aven? Indeed
there were Calves at Dan and Bethel, but there was but one
at each of them. Here Betb-aven and Bethel was all one,
Jeroboam was fo fubtil to fee up the Calf at Bethel becaufe the
place took its name from God, but here the holy Ghoft
calls itaHoute of Betbaven, becaufe it iignifies a houfeof
Vanity, or Iniquity, God calls it by another name : We
may call things by names that may hold up foroe honor
and refpeft, but God will give another name to thefe
things that we would fain put an honor upon.
Hecalsit Betbaven, and the Calves of Betb-aven. Why,
was there many Calves at Betb-aven ?
Now the Anfwer that fome give is this: There was but
one at Bethel indeed -, but both Bethel and Dan may have
the name Bath avenftor they are both houfes of vanity') and
fo called Calves in refpeit of them both.
Or others thus; J^eC^e/o/Beth-aven : As if the Pro-
phet fhould fay, Sct^ip as many Calves as you will, they
(hall not help you if you had a thoufandof them.
Or rather as I find fom ,Ariat Mont an w with others,They
are called the Calves of Bc^-^e»,bccaufe according to the
example of the Calf that was fet up at Betb-aven, their
workmen did make other little ones, to be in their houfes ;
like aalsememut that was the Silver-Smith for Diana, made
Shrines
\fer.5 the Prophejle of H o s E A. 383
Shrines for Viands Temple, it was T>emetrius*s trade to
make little kind of Temples in Silver, either to hang a-
bout their necks, or to be in their houfes, or ornaments:
So it was probable that the Calf that was fet up at Bethaven
had.fo much honor put upon it, as to have little things
made with Silver or Gold according to their eftates; per-
haps for mean men, little things made with Wood, and
Gentlemen with Silver, and others with Gold,like to thofe
Galves, and fo had them in cheir families 5 and therefore
theyarecalledCa/z/e/inthe plural number. And if this
were fo, we might have a good Note from that :
7hat the true K'orfbipers of God fcould labor to bring the true
Worfhip of God into their families. They would bring the
Calf into their families, or houfes ; fo mould we bring the
Ordinances of God inco our families, bring the Worfhip
of God into our families, and not content our felves with
publick Worfhip, but have private Worfhip too ; they did
not content themfelves with a Calf abroad, buthadthem
at home in their houfes or families.
And further there is a Note from it, They are called the
Calves in the feminine gender, the jhe Calves^ that is in a way
of Contempt of them.
?be inhabitants of Samaria JhaUfear, becaufe of the Calves ?
a/Beth-aven.-
Why the inhabitants of Samariah? The Calves were
not there. Samaria was their; chief City ; as London is to
'England, fo Samaria was the chief City to the ten Tribes :
And Samaria Jhall fear. Samariavras a very ftrong City :
And when the Afjyrians came and carried away the ten
Tribes captive, they took all the Country roundabout
before they took Samaria : it was with Samaria as with
London in theft fad times: when there hath bin wars round
about in EnglandyLondon hath bin fafe for thefe three years
together; And fo when there was wars in al Ifrael,yetSam**
fia *
3 84 An Expofition of Chap. 1 o.
via continued fafe; yea, not only when fome Towns, but
when every Town was taken , Samaria was fo itrong as to
be able to endure a fiege for three years together : thus you
(hail find in 2 King. 17.5. That the King of Afytta came
and beiieged Samaria three years : yet this it was, and yet
the textlaith, The inhabitant of Samaria pall fear, becaufe of
the Calves of Beth-aven. That i5,though they were a rrrong
City, yet when we heard that their gods were taken away,
yea, when they did but hear that Bethel and Van were in
danger to have their gods taken away., Oh ! they were ien-
iibie or this, though they were idh for their outward con-
dign for the present, and had ftrcngth enough to refill
the Enemies, yet they were afraid : that is, there wa>. a ioii-
citous fear in them about the Calves of Bet haven befoie they
were taken, and when they were taken their hearts were
daunted, and knew not what in the world to do. bo you
fee the meaning of the words: from whence the Note is
this :
Firfr, That in times of danger our hearts fiould be mofr fill-
citom about the Worfrnp of God. It was fo in the time of their
danger, their hearts were efpecially folicitous about Be-
thel, Oh! that was the place where they had the Worfhip
of their Gods. So, are Idolaters folicitous in time of dan-
ger, not fo much becaufe of their outward peace*, Qt is not
(aid that they were afraid becaufe the enemies would come
and take their Corn, or their Eftates) but Beth-aven^ here
the Calves were, they were afraid of that. When there is
any danger that fhould go next to our hearts. The honor
iSam. 0f God, hhChurch, his Ordinances: Thus it was with
4* *$• old FM in 1 Sam, <\. 13. the textfaith, lhatElifat upon a
' feat by the way fide watching ; fur his heart trembled for the Ark
of God : Why, he had hi? fong in the .Army, his heart did
nor tre-roMe for them, and that if the enemies fhould pre-
vail he was like to lofe his eftate, and there would come
wofni muery upon the Land for the outward condirion of
it, No, but his heart trembled not for that, but for the
ex-
ur-
Ver.5 . the Frophefte o/Hosea. 385
Ark^of God, I appeal to you what was that which your
hearts trembled mod for in the time of our greateft danger >
Was it for the Ark of God ? was it becaufe of his Ordinan-
ces ? Oh \ if they prevail chey will trample the Ordinances
of the Lord and the Saints of God under feet, the true
WorftiipofGod, and the Power of Godiinefs, did your
hearts tremble becaufe of this? Certainly if your hearts
were right they would do fo: What, ihali Idolaters trem-
ble becaufe or their Calvcs,and ihall not we have our hearts
tremble becaufe of our God > 1 King. 8. 44. If thy People go 1 Kjng.
out to battel againft their enemies , whither jo ever tboujhatt J end 8 44.
\hemx (what thould they do 1) and loo\towards the City which ^Ughtned
thou haft cbofen, and towards the Houfe that 1 have built for thy
Name j then bear thou in Heaven. They when they are
in prayer muft look towards the City and the Temple 5 for
the Temple was a type of Chrift, fo the City was a type
of Gods Ordinances where the people went up to Worfhip.
Oh! thatftiould be in our eyes, trie City where the Ordi- what /bold
nances of God are, when we go to War let that be in our ™°™lfbt
eyes, and let that make us fight valiantly, and when we J&
are praying to God, let us not pray fo much that we may
be delivered from our Adverfaries, as that the Temple and
the Cky of our God may be preferved.
r. Again, further 5 In that ic is laid, the Inhabit ants of Sa-
maria ftoutd thus fear. From thence the Note is.
1 bat Cities that areftrong andfafe themjelvesy fhould be fen • Obf. 2.
fible of the miferies of others- Oh! God knows how far we
have been wanting in this very thin* •, If a ftrangcr fhould
have come out of another Country into London, and walk
about the ftreets, could he have imagined that there were
fuch Civil Wars in this Land as there is, fuch wonderful
defolations as hath been made in other part*? Oh ! how
little did we lay the afflictions of others to heart, becaufe
they were at fomediftance from us? Oh ! the n;ercy of our
God that hath not brought us into the fame evils and mife-
ries, this one fin had been enough to have provok'd God
A a a againft
%86 AnExpofition of Chap.ro.
againft us, becaufe we were fo little fenfible of other Coun-
tries and Citieslhat were about us. This wicked Sama-
ria, yet when they heard that Bethel and Van, and their ck
ther Cities, when they heard what dangers they were in.
Oh ! they were mi§htily arTe&cd with it. Learn we from
hence to be humbled for our want this way, and if ever the
Lord fhould yet try us further, let us learn to be fenfible of
themiferie? of others that are ^Jbout us.
Laftly, They are afraid becaufe of their Calves: When
theii Calves are gone, all their Confidence is gone, and
then their hearts are overwhelmed with fear. There is
no fhidnsfs of heart in refting upon any thing but upoa
the living God. They that ftay themfelves upon any
thing elfe, if any affli&ions or dangers falls out, their
hearts are fill'd with fear prefently. When men have no-
thing to relt upon but their own inventions, their own.
waies5 no mervail though they fear in times of danger:
They begin to bethink now that all is vanity to them that
they reftedupon; yea, the fervice of God that men in times
ofprofperity can reft upon and can latisfie their confeien-
ces withal, yet in time of danger it will not do, no inven-
tions of men, nor no external duties of Religion, efpeci-
allyfuchasaremixtwith fuperftition, they will not up-
hold the heart in times of danger, but the heart will be
overwhelmed ; it's only the confidence in the living God,
the union of our fouls with Jefus Chrift, and enjoyment of
communion with him in his own Ordinances that can
comfort our fouls in tr**ieof danger. But it's faid of the
Wf,UZ-7< Godly in Pfal. 112.7. Hefball not be afraid of evil ty dings :
bU heart i* fixed, trufting in the Lord. His heart is eftabliftied
andhefhall not be afraid. It's again repeated, let evil
tydings, come what will, his heart is fixed .becaufe he trufts
In the Lord. It follows.
For
Ver. "J . the Vrophejte of H o S E A .
For thepeople thereof pall mourn over it.
The people thereof] Here he fpeaks about the Calf of Beth-
avert in the Angular Number, tor fo I find it's refer'd by Expof.
moft Interpreters, Ihepeople of the Calf. (Of it) not of Sa»
maria.
From thence the Note would be thus. That wicked mtn^ Cbf.
Idolater f did dedicate themfehes to their Idols ^ they are the people
of the Idol. Thofe that were the very peculiar of God and
his Treafure, the People of God, now they are called the
people of the Calf, for they have none to go to for help
but only that Idol of theirs ; they had forfaken God.
And it's faid, That they yet mourn over it. Though cer-
tainly at firft, thefetting up of the Calf could not but be
a very Grange thing to the people cf Ifrael, yet within a
while after they were ufed to it, they did worfhip it, and
it took their very confeiences, fo as they loved it, and
when it was taken away they mourn'd and were in extream
diftrefs and trouble. * Idolaters they do mourn when their
falfe wopfhip is taken from them. At this day, my Bre-
thren 3 how do many mourn after their fuperftitious vani-
ties, their fuperftitious cuftoms that they were wont to *W*#i
have? Now Prelates, and Service- Book, and Altars, and frfce~
fuch kind of things are taken away, when they come to Jf^m \s
meet together, Oh ! now all Religion is gone : So they per- rome mens
{wade poor people in remote parts, that the Parliament hath Religion,
taken away all Pveligion; and there ha great mourning
in their fpirits, they think they know not how in the
world to ferve God if their Bookjze taken away from them:
and I make no queftion it hath been a caufe that many have
taken up Arms, raeerly to defend fuch fuperftitious vani-
ties and cuftoms that they were wont to have. Their Buri-
alls for the dead as they were wont to have, Oh! they
mourn for this, and they would almoft as lieve lofe their
lives as fuch kind of things as thefe are. I remember I have
Aaa 2 read
and
g88 An Expoftim of C hap. 10
read of the Indians that were wont to worfhip an Apes
An Apes Tooth, it was a Religious Relick among them, and it was
Tooth. taken from them, and there was a great mourning among
them, fo that they came and offered a very great price,
that was valued at thoufands to redeem but their Apes
Tooth that wis taken from them, becaufe it was a Religi-
ous Pvelick. And fo we have men this day, though their
fuper (Virions vanities and cuftoms be no better than a very
Apes Tooth, yet they mourn over them and would be wil-
ling to part with a great proportion of their eftate to re-
deem them again, they mourn after their Calves.
Wefh ild ^n' howfrVwld we mourn after the true Worfhip of
motinaf- God then, how deer fhould that be to oar fouls? For
ter the true Calve?, Superftitious Relicks, andCuftoms, Apes Teeth,
WorJJ.ii. and fuch things be fo deer to Idolaters, Oh I thofe Ordi-
nances of God in which our fouls have met with fo much
foul-refrefhings, and communion with God, and fo much
of the Spirit of God let out to our fouls through them.
Such enlighcenings by them, Oh ! how fhould we mourn
after them 1 You that have gotten any thing by the Word*
by the Ordinances of God, that ever hath known what it
hath been to have communion with God in them, you
mould think with your (elves, If thefe fhould be taken
from me, then I fhould have caufe to mourn indeed: I have
loft much of my eftate, and my friends many of them are
loft, and thefe arecaufe of mourning, Oh! biwiflfhould
lofe the Ordinances, and Worfhip of God, Oh / what
caufe would there be then of mourning 3 It follow*.
And the Priefls thereof that njoyced on it,
The Frief?/ they efpecially mourn. The word that is
Q^DD here tranflated ?rhfts> it is in the Hebrew Chcmarims^ and
Chema- j fincj it fignirles three things the word from whence it
rim tvhat &
it bonifies COmeS.
i Cbmar fignifies to found out, and fo fome think that it
is
Ver. 5 . the Trophejle ^HoSEA. 389
is- they are call'd Cbemarims, becaufe of their clamorous
founds that they were wont to have in their fuperititious
worfhip : Juft as we were wont to have Bellowing in their
Cathedrals, fo they were wont to have,and therefore they
were call'd Cbemarims, becaufe of their mighty noifes and
founds that chey were wont to have.
Secondly 3 It iignirles, to burn^ or to btbot. Aud fo Lu-
ther (I find) take3 the word, and faith. That they were cal-
led Cbemarims from their burning defires after their waies
of fa I fe worfhip.
But I rather think there is a third, that fignifies to be 3»
Black^from burning; becaufe thofe things, that are burnt,
they are made blacky When the flame firlt takes hold upon
a thing it makes it black : and fo Cbemarims are as much as
black^onts, or indeed Blagf^Coats ; they were wont to be Black-
known by their black garments.and therfore they are cal- Coats. '
led by the name Cbemarims, becaufe of R ,, . . [Tbisybe
their black garments that they were wont Xd^nTtltZtZto 'the
toufe: and I find in 2 King.2^.%. that this Fopjh Munks and Nuns)
word that Is here Priejts, L there Idolatrous tvbicb Calvin rejtds , and
Prieps, it's the fame word. Thofe Black- expounds it to figmfie cither
Coats that were then, they accounted it a ***? clamorous voifiin wor-
kind of Religion to go in Black, from ^^JSSSZS,
thence they would have the name. And tbop idolatrous Pmfis were
though certainly h'a fit for the Minifters knotvnas zKmg.ti.omvbicb
of the Gofpel to go gravely, and decently, p{"<x J^Munlter's Aynota-
and not to exprefs lightnefs and vanity in ti0m~l
their garments,yet to put a kind of fuperftkion upon blacky,
a? upon neceffity they muft wear black Coats, and no other
garments will ferve the turn : As heretofore there was a
kind of fuperftitious vanity put on it. Now though gra-
vity be required in their very garments, yet to itendfo
much upon the very colour there may be danger in it, and
thofe that are look'd upon as Religious men that fhould
differ any way from Oi.ncrs , that they mould be tied and
bound to it, I fay, this there is an evil in it 5 they were wont
to
39° An Exfojitioncf Chap.io.
co do Co here: and foalmoftall your Heathens and Taper-
ftitious people they had alwaies a fpecial colour for the
garments oi their Priefts ; as the Turks have their green
for the colour of the garments of their Priefts. But thu8
much only for the name Chzmarims*
7beir Priefts that rejoyced,
Rejoyce] that is, Ibey that did exult over the Calves , Oh }
the Prielts, the Calves made for them, they got the King
to be on their fide, and they made the Calves brave, and
they had brave kind of Worlhip about it, and many pom-
pous Ceremonies about it, and the Priefts they gloried in
this, for they had a fpecial hand in all, and becaufe they
had the countenance of Authority for their Calves, that
they were able to crufti any that fpake againft them, they
■exulted the text faith.
But how there's a threatning, That they (ball mourn, thofe
Priefts that did fo glory in their Calves, as who were they
that did glory fo much in pompous Altars and other bra-
veries but your Priefts ? they exulted and had all under
them, and would quickly crulh a man that mould not
yield to them, they did even brave it over all, and did e-
ven call themfelves fometimes the Triumphant CUrgie, juft
like your Cbemarims ; but now here they were like to lofe
all, and they mould mourn over them.
Tdanus upon this very place, for their fat Livings, and
Tarfonjges,and fuch places, our Prelate?, for their Yreben*
darks, undVeanarieSy and Bifbopricly , and fuch kind of
Preferments: Oh / how do they mourn this day for the
lofsofthefe things? Thus they that did fo rejoyce to ex-
pect Preferment, they are gone now. Oh I the world is at
an end with them, and they mourn one to another becaufe
of the 1 j(>offuch things as thefe are: and long may they
mourn upon tnis ground. We reade in Revel. i3. thefe
kind of people juft fet forth, that upon the fall of Babylon
the
Ver.5 the Prophefe ^/Hosea. 391
the text faith, 7bat the Merchants of the earth (ball weep and
mourn over htr : for no man buyeth their Merchandize any more.
And then in the 14. verfe, The fruits that thy foul lufleth after
are departed from tbee : and in the 15. verfe, The Merchants of
tbefe things which were made rich by her, flood afar off, weeping
and wailing. Thofethat were made rich by the Whore of tvkomour-
Babylon Hand a far off, weeping and wailing. And fo thofe nethmoft
that were made rich by the Prelates, and Superfiitiowvani- forfuptjr*
ties? they ftand a far off, weeping and wailing; and blef- ftitiot*
fed be God that we fee them to mourn that did fo triumph Pl<tces*
and rejoyce over the people of God, but God hath made
fuch a change of things as now they hang down their
head* and mourn, even becaufe of their Calves, that are
taken from them.
For the glory thereof is departed.
They fought to make them as glorious as they could, obr*
and they accounted them very glorious. Now (hall wic-
ked men, Idolaters account their Idol Worfhip glorious,
Oh / how glorious mould the Worlhip of God be in our
eyes, the true Spiritual Worfhip of God > Lee the true Mi*
nifters of God learn not to glory in the flefh, bat defire to
know nothing but JefusChrift, and himcrucifisd". •
The Glory thereof is departed.'] For divers years together
the worlhip of the Calves had a great deal of glory put up-
on them, but it went away. And fo you know what glo-
ry was upon our Prelates and fuch kind of Worlhip, as
they of late fet op, but the glory is departed. And took to
k, what ever inventions of menare5 if itbenot Gods3 the
glory will depart from it.
^ER
%$2 An Expofttion of Ghapjo.
Ver. 6.
ItfiaUbe alfo carried "unto Affyria for a Prefent. to King
jareb.
a«&, W/ H AT K*ng 7*fd wa8 y°u ncar<* in tne fif*
y V Chapter : and hii name fignifies an Helper, as a
T rophe. As now the King o{France,1he mofi Chrifiian King.
And fo our King, 7be Defender of the Fakh. And fo King
Jareb, the Helper. Now the Calves are to be fent to King
jareb, that was their help. Some think that they fent it
tor a Prefent $ but the text will not bear that, but his Sol-
diers taking Van and Betbel they rejoyced in getting the
Calves,stnd fends them to King Jareb as a Trophe unto him,
as that which they knew he would much rejoyce in, They
relied much upon King Jareb as a help unto them, and
now their kind of Religion, their very Religion is at Ja-
rebs difpofe, for he hath now the Calves in his hand to do
with them what he will. *ffl
Ohi, From thence briefly our Note is this : Our defending upon
men for help, is deerly bought, if it comes to that, that they fhall
have the dijpofe of our Religion. Jareb was their Helper, and
they would have him to help them; but now their Calves
are fent to him for a Prefent, and Jareb hath the difpofe of
them for their Religion that they had.
And then the fecond Note is this. In that they
were fent to the King as a Prefent that he would rejoyce
- in. -as3
Obfc 2W it is the way of Idolaters, to rejoyce much when they get
one another s gods. As when the Philifiims got the Ark, they
rejoyced much, they carried it to Vagons Temple. Alfo the
enemies ofthe Church will rejoyce much if they can get
the power to trample upon our Religion ; they will rejoyce
much if they can get your eftates, but they w^ "Joyce more
if they can do what they will with you in the point of
your Religion, Oh ! this would be that which would
make
Ver.6 the Frophejte of H o s E a.
make them glad at the very heart that they could difpofe
ofusforour Pveligion, Oh! let us know this beforehand
that may make us cry to God the more earnestly, that the
Lord whacever he gives them power over, that he would
not give them power over our Religion ; for that's the
thing.that they molt aim at.
Ephraimjhall receive frame,
Hieromufou the place hath this tradition of the }ew$- Hierom;
G'k but name it to you) he faith, ("that it was received a-
mongthem) That the Priefts of the Calves had taken a- £^5^.
way the golden Calves and put up Calves of brafs inilead j^rdsPro-
of them and only gilt them over with Gold, and now the dromm, or
King of Ifrael when he was in ftraights fent thefe Calves to kit Xtcki-
King Jareb tor a Prefent to pacifie his anger, now wheft mth^a-
he had fent thefe Calves the King of Afjyria made account ferwfc,w
that they were Calves of Gold, but afterwards when he
found that they were of brafs,. lie fent meflengers to the
Kin* of Ifrael to tell him how he had but cozened him,
and upon that, Oh the King and all the People were aiha-
rned. But this is but a tradition of fcheirs, and not very
probable. But this I rather take to be the truth of it.
Tkey rvere aft amed bee aufe of their own Counfels*
That is, their hopes fir ft mail fail them, and they (hall £xpof*
fee their counfels that they took (hall come to nothing,
and this fhai caufe fliame and confufion of face upon them.
The tenTribesfiall receive frame. Failing in our hopes that
make us to be afhamed. They had goodhopes they mould
prevail becaufe of their Calves, but now their Calves are .
taken from them, and now they are afhamed. In Job. 6. * *
20. They were confounded 0 becaufe they had hoped; they came
thither , and -were afhamed: they hoped to have relief, but
had not, and therefore they were afhamed 3 the difap-
B b b pointment
394 An Expofltion of Chap* to.
point menr of hopes caufe$ great (hame. Oh then /. what
fhame and confufion will there be at the great day when
we (hall bedifappointed of our laft hopes ? H we had been
dzfappointed of our hopes now in refpe&of our Adverfa-
lies, Oh /.what (hame would have been upon the People
of God, our Adverfaries they would have caft fhame upon
us3and (aid, What's become of your fadings and prayers ?
As it'siike the Jfyrians did when they took the Calve?,
Oh / now we have got yoor Gods (fay ihey) and upon
this the people were afhamed : and fo if ouB*Adverfaries>
had prevailed they would have fcorn'd in the like manner.
My Brethren, we have caufeto blefs the Lord from our
. fouls that he hath delivered us from fuch a temptation,
from fuch a temptation left we (houid be afhamed of our
hopes, though the truth is, If we had right we fhould not
have been afhamed, for our hopes was not fo much in the
faving of our eftates as this. That God would own bis
Gaufe in theconclufion, and fo our hopes would not have
fail'd ; I but if our hopes had but fcemed to have failed in
outward appearance, that the Enemy fhould have prevai-
led, I fay, it would have been a mighty temptation for
us to havebeen afhamed of our hopes. Oh / blefledbeGod
for preventing this, that the Lord hath not made his Peo-
Miniders P*c l0 be afhamed of their hopes, and prayers. The Mini-
majbtglad fters of God can ftand up and look comfortably in the Con-
gregations, becaufe they put on people, and encouraged
And(ifaL the hearts of people in this Caufe; and they have comfort
mies faith totheir fouls in this. That when things were at the ioweft
Publkk yet ftill they could have their hopes in God, and beleeve
Cauje ) yet in God that he would go on in fuch a Caufe as this is,
thy may and the Lord hath* not caufed the expectation of his poor
take com. people to fail. But if it be fhame (I fay J now for the pre-
#*" fent to be disappointed of fome hopes, Oh / remember up-
on all your disappointment of hopes, Oh / what fhame
would it be before men and Angels if it fhould prove that a-
ny foul in this place fhould he fo difappointcd %i their laft
hopet.
Ver.6. the PropheJieofH osea* 395
hopes ? Thou haft hope of falvation, and of eternal life,
and if it ihould prove when all fecrets are to be made pub-
lick before the Lord Jefusand his Angels., if then it mould
prove that all thy hopes weredafh'd, what would become
of thee? k is the prayer of David, OLord> let me not be dif-
appointed of my hope. Let that be thy prayer, efpeciaily in
regard of thy laii hopes. In ijob. 2. %%■* Abide in him, iU^
tbatvohenbefbaU appear n>e may have confidence, and not be a- 2g
framed before him at bis coming. Oh ! that's the comfort of
the Saints, that they (hall not be afliamed at the coming of
lefusChrift: and many that are not afhamed now yet at
the coming of JefusChrift, Oh I the ft a me that fhall be
cait upon them? But the main emphaiis lies i^the words
that follow..
Jfraelfhallbt ajbamed of bU own Comjkls.
Now what was that Counfel? What? why it was this Expof.
counfefc i. The Counfel that was between Jereboamdx. his 1.
Princes and the Priefts, together with fome eminent of the
people, for the fetting up of the way of falfe worfhip.
Andfecondly, For the forcing of al men that belonged 2,
to the ten Tribes to forbear going to Jerufalem. This was
thought a notable Plot, a notable Counfel, they thought
this was the only Counfel to keep things in peace among
them. Why (fay they) if we (hall fufrer men, that every
one that hath a fancy in his head, that they (hall go to Je-
ra/a/ewtoworuYip, we fhall have nothing but confuiion,
and therefore let us take fifth a courfe that people mall
have a place to worfhip in, that they worfhip tfius$ it is
but only fome people that are fo ftricl: that they muit needs
woiftiipin jemfalem, and therefore let us determine this, AGef™-
Thatwewillhaveaconftant way that every one fhall be g^'%
bonndunto, and we will have no more going to thL ]eru JpJitic^
faiem to worfhip, but they (hall be content to worfhip at £<mncel$
Van and Betbel> and this will keep things in peace. Now m^liyon
Bbb 2 this
39^ An Expoftion of Chap. I o.
this counfel feem'd to be a fine plot to keep things in order.
But faith the Lord, They fhall be aftiamedofit; though
they think they have wife men, that do thus advife, fage
men, and fome men it may be that feem to have fome good
in them too, and ftand for peace : thus it was a Counfel
cried up mightily, yet the Lord he fits in Heaven and
laughs at this CounfeJ, and faith he, They pall be afiamed
ef their Counfels^ perhaps now whilfi they are let go on and
carry all before them, they blefs themfelves in their Coun-
fel, and think k is a very excellent ploc^ and God favors k;
but when my time (hall come, when they fhall fee what e-
vil it brings upon them, then they fhall be aihamed of their
Counfels# From thence there's thefe two Notes 5
Obf. !• Fir ft. That mens own Counfel* bring them to fhame ^ e^ecially
in matters of Religion.
Obf, z> Secondly, 1 hat men are ftrong in their oven Cowifeh^ till they
fee fome eminent evil to come ofthem^ and then they will be convin-
ced and afhamed) but not before.
To fpeak a little of each of thefe.
1 Doct. Mens dn-n Counfels bring fhame to them3 efpecially in Religion*
For men naturally are very blind in the things of God,
'they do not fee far in them * mens hearts are ful of corrup-
tion, they are byafTed by their corruptions 5 feeing there's
much felf-love in men.
Reaf, 1. If there be any appearance that is mens own, that'* much
regarded, a great deal more than truth that is another
mans; if it be thwr own they mind that, but let another
man fpeak that which hath truth, that's little regarded.
There is in mens hearts much violence to maintain their
own Counfels, and therefore very like that their Counfels
will bring them to fhasr;e. There's nothing that; men
can bear to be contradicted in, lefs than in their Coun-
fels. And the more men are fet upon their own Counfels
the more it is like to bring fhame in the conclufi-
on.
Reafo, And befides^ There's a Judgment of God upon mens
fpirits3
Ver.6 the Prophefie of Ho SEA. 99
fpiricsj, that if they will fet upon their own Counfels, I fay,
there's ordinarily a Judgment of God upon men to leave
them to folly when they reft upon their own Counfels :
and it's threatned inPfal. 81.12. as a great Jugment of God
upon men, to give them up to their Counfels. Saith God., p^ll2
'Ibey would not hearken to my Counfel^ therefore did 1 give them
up to_ their own Costnfil : Oh ! it's a terrible place : I befeech
you conhder of it 3 Thefe are times wherein every one is
plotting, Oh! tremble at that text; I gave them up unto
their OTyN C OVNSELS: Mens own Counfels bring
them tofhsme, often times they come to nothing ; after
they have made a great deal of do, and they will do this,
and they will go on, at length it comes to nothing, fothat
they are fain to fit down and there's an end of all their la-
bor and ilir, perhaps they have labored to put cm their
Counfels by much evil, much fin, much heart burning,and
when it comes To all, there it lies, there's an end of it ; thus
they are afhimed of their counfels. Yea, many timesthe w
i^rir !• V>jju u Mens own
Counfels ot men work quite contrary; God doth much CainM$
glory in this-in making ute of mens own Counfels to bring injure the
them into fn a res. What hath brought our Adverfaries Jnftanad
into fnarev but their own Counfels? What brought iV^nibe^ate
prelates down but their own Counfels } So that they E"lT^
would bite their very fingers for what they did in their p^ff
Proteftation. God hath been pleafed to deal thus graci-
oufly for us, to bring our enemies into fnarcs by their own
Counfels: in Job^iS.j. 'tis .verified of many that their lob* 18.7.
ovan Counfels have caft them down. And Pfal. 9. toward the P/d.9. 16.
latter end, The wicked it fnared it the work, of bis 0 IV N
HANDS : Higgajm Selah. Xou have not thofe two
words put together in all the Book of God befides. That
is, Oh! 'tis a thing to be meditated on very much,, the
wicked is fnar'd in the work of his own bands. Oh ! think
of this, confider of this'. Oh! the work of God in brin-
ging men down by their own Gounfells (faith the
ttXt.)
And!
1*
An Exposition of Chap. IO.
■Reaf. f And juft it may be Co $ for men provoke God by their
Pfal. 106. Counfeis, in P. joint. 106. 43. Oh ! the Lord looks upon
43 • the Counfeis of men, and is much provoked by them, and
therefore juft it is with him to make their Counfeis to be a
fnare Co to them,as that they mould be afnamed of them at
the la ft. It concerns us therefore (my Brethren} to look to
our Counfeis what they arc , Tie give you a few Rules a-
bout your Counfeis that you may not be afhamed of them.
*U ° Firit, Keep out from your Counfeis thofe things chat
"uFalfe would hinder you.
principles. x • &* ^ure to kecP out of your Counfeis your falfe Prin-
ciples, be nota&ed in your Counsels by falfe Principles.
2. Wicked 2. Keep out of your Counfeis mckgdnun, take heed that
*?*?• they do not joyn with you in your Counfeis, in Job 21.16.
j / 7 heir goad is mt in their band : the counfel of the wicked is far
O2.22.18 fr°m W: anc* f° in J°b> 22.18. Oh ! keep out wicked men
from your Counfeis.
$.$elfends 3. Keep out your Own Ends, take heed how they come
in : if any of a mans Ends come into his Counfels,they wil
warp then.
4* Con* 4, Keepout of your Counfeis Conceiytednefi, and Pride ;
^f^^jvhen you come to Counfel, Oh take heed of a conceited
fpirit, in leaning to your own understanding j God doth
ufetoblaftfuch.
lid *> ' ^eP GUC °^y°ur Counfeis fieft and blood. I cqnful-
ted not withftfh and blood, faith Paul in the fit ft Chap, to
the Galatims : Idid not loojc unto carnal excellency, but
laid aiide all carnal kind of excellency ; they would have
advifed me to this and this, and 1 fhould never have done as
I did if 1 hadconfulted with fleih and blood.
6.PaJfion $ t Yea,keep out of your Counlels Paffion and frowardnefi.
and Fro- jq jq^ ^ x^t tfe tak$th the u ife in their own craftinejS 5 and the
lob, c/i 2*. counfel of the f sward is carried headlong. If once you find in
your Counfeis your hearts begin to be hot, rather break
fitfbtve on 0ff .take heed of fuch refolutions in yourCounfels as are in
Tsat^ W a ncat : k'8 a ta*e wa^ *°r y°u if y°u wou^ confult about
* • bufinefs
Ver.6. the Prophejte ofH osea. 399
bufinefs of Momeat, aflbon as there begins to be a heat, ra-'
ther fall to prayer ; we had need of cool and quiet fpirks
when we are confulting : As if you would weigh a thing
cxattly with Gold Seals (as in Councels we fhould weigh
things very exactly) you would not weigh in themidftoir gmjje
a wind: when mens palTions begin to be up they weigh
things as a man fhould weigh Gold abroad in the wind :
but you cannot weigh exactly-. Gh ! take heed of pafiion
in your Councck.
Divers other things there are that ipoyl our Councels 2, Jffiar
that we fhould be aware of. And if we would have trefiould
our Councels righr, then obferve thefe further Rules mm^ m
in your Councels: cmCoun.
I. Be fure to look up firft to JefusGhrift that great Coun- \ f /, t
fcllbr. He is called in lfa.9. THE COVNS ELLOR: cknjl
it's he that is wonderful in Counfil : God hath givsn a fiile to Jfa 9. 6.
his Son to be The Counfellor, he is to be the Counfellor of
thy Soul for thy Eternal Eftate., yea, and to be thy Coun-
fellor for all matters of R.eligion,and the Worfhip of God,
look up to him.
And pray much. If you would not have your Gounfels 3. pray
mifcarry, pray much- In Pw s. 14. Coun fel is mine (Taich rr$ch.
Wifdom.) It'sfpokenofChrift. It's very obfervabie that P'^8,14
fome note of the Gounfel of Achitephd^ and the Gouufel of
Hufhai : The Countel of xicbitopbel^the truth is, if we exa-
4Be it, it was the wifer Couniel of both, and Abfalom lo-
ved Acbitopbel exceedingly3and hL Counfcl was ordinarily
accounted as the Oracle of Godfi yet at fuch a time (became
God had an intent to bring down hisCounfel) that was
rejected, and the Qounfel o* Hufiai was imbrac'd3 and he
did hear the prayer of IXiW when he prayed. Lord turn the
Counfd of Achitophel into folly. And let us pray mucfithat
God would be with our Counsellors, that there
may be none there that may be like thpfe that are fpoken of
in Ezek^ 1 1. 2. Tbefearetbey that give evil Counfel in the City3 E&Jtil tfp
and that likewife the Lord would fway CounfeIs;and that
men
4°° AnExfofttionof Chap.io.
" men may yeeld to that that is the fafefi and the Bed Coun-
fe!, to that that is belt in the eyes of God. -Many times
when a* Company meet together, there are fom things that
aredarted in that are negle&ed by the Company, whereas
if God were with them, to guide them, that thing (it may
be) would ftvay ail their Counfels : and pray much. Guide
^75.24 me mtb thy Counfel, and fa bring me to glory , Pfalm. 73.24.
Oh ! efpecially in matters that concern our Souls and Re-
ligion, we mould pray much that God would guide us by
his Counfel, and To bring us to Glory.
3„ Let the 3 • If you would have your Counfels right, Let the fear of
fajtr of God God befirong in your hearts when yon come to counfel. Oh ! it's ,
beftrcng. a good thing when any are going to Counfel about matters
of eonfequence,that they would prepare their hearts before
they go with the pofleftion of the fear of the great God up-
on their hearts, and then they will counfel well : you have
a notable Scripture for this in Ezra, 10.3. Come, let w go to
Bqr. 10.3. do according to the Counfel of my Lord;, and cf thofe. that tremble
at the Commandement of our God. It may be there are fome
that have deeper reaches than they have \ I, but have they
the fear of God in them ? {here is hope that they are gui-
ded by the Lord, and therefore let us do according to the
Counfel of thofe that tremble at Gods Word ; Do you fee
a man whole heart is poflefiPd with the fear of God and
his Word r if his parts be but ordinary you may expe£c
that God will be with him rather than with thofe that'sHe
bold and prefumptuous, and (light the Word of God.
4.Lookat 4- In your Counfels (efpecially in matters of Religion) .
the Word, before to lool^at the Wordh and think not thus, In way of
efpecially in feafon and prudence fuch a way were better, and would
pT„m °f conduce ^or Psace : As * ^member Luther. hath fuch an es-
'etg*°n. prefjjonj K€afon is a mod deadly enemy even to Faith, it
is dangerous ro reafon matter of Faith. And fo in the mat-
ters of the Worfhip of God, there's a great deal of danger.
Keep to the Word therefore in all your Counfels, and la-
bor for fincerity of heart in-all your Counfels : this is that
that
Ver. 6. the Profhejle of H o s E A. 401
that ro kes men mifcarry in their Counfels, their hearts are
byaflrd with Some luft or other, and therefore when any
thing is fpoken to them that is fu table to what they have a
mind to, that they imbrace ; and if any thing be fpoken
to them that is otherwife, that they reject : Oh I it's juft
with God to anfwer thee according to the Jdolthat is fet
up in thy own heart.
5 . In all thy Counfels, 7ak$ heed of being put off with fome £ Be not
fairjbews. When the Lord is leaving any, yet he will fuf- put off #&
ferthofe that give evil Counfel to mix a great many good MTS °f
things'with that which is evil : As fome that will %afm*
put a few brafs (hillings into a great bag of money, the o-
theris all good currant money, y^a but here's fome brafs
(hillings put amongftit. So fometimes in themidiiofa
great deal of good Counfel, there Is a little mixture that
may turn all : therefore thofe that would counfel, efpecial-
ly the publick affairs, they had need have their eyes about
them, and poife every word and line, and examine every
particular, or otherwife they may quickly come to be a-
(ham'd of their own Counfel .
There are many RuJef might further be given.
6. God hath promi&d to direct the humble, there- 6. Be
fore come with humility in your counfels, and be fure hr humble,
what is right to follow : and then you may with the more
confidence expect God fliould help you in other things.
7. Confult with indifferent judgment.
8. If the thing touch others, think what we would 8
have if we were in their cafe.
9. Whether it may not coft too dear, though good. *
Confider whetherthe attaining of it,though good,may not
occafionfoimuch evil. *s it is not worth it : if it be not of
prefent neceflity (non deliberandi necejfar Of) the rubs atten-
ding it may (hew it is not good at this time, or not thus, or
iiot for me.
C c c 27,^
4°2 AnExpoJition of Chap. io.
-Bl
Ibeyfballbe afbamed of their own Counfels.
SkDoft, When they are come to timesof affliction they ftull be a-
(hamed of their own Counfels. Times of affliction makes,
men afham'd of what they would not be afham'd of before,
Sr Walter ^er' 2' 2^' ^P^' 3 II; * remember a notable expreffion
Rawlegh tnat Sr' Walter sxawkigh hath in his Story; When death comes
(Taich he) which hates men and deftroiesmen, when that comes^
that's beleeved-, ButGodthat loves men, and makes men, he is
not regarded. Oh Eloquent I Oh ! Mighty Death ! wbttn none
could advife, thou art able to perfwade* That's thus, men
that would never be perfwaded by any thing elfe to belecve
that they were not right, yet when death appears that can
perfwadethem : now afflictions are an evil, but how elo-
quent are afflictions? what power have afflictions to per-
fwade men that they were wrong, that would not be per-
fwaded by all the arguments in the world before? 7hen
thy Jhall be ajhamed of their own Counfels. Oh ! I befeech you
let us Cake heed of this, let not us go on headily in our
own Counfels till God bring us into mifery, and then we
ftould be forced to cry out of our ©wn Counfels and be a-
ftamedqfthera.
Ve r. 7.
As for Samaria her King is cut off, as the foam upon the
water.
A
S for Samaria her King is cutoff, as the foam upon
the waters.
Expof, Before God threatned that they (hould be afliamed of
their Counfels, and what that Counfel was I told you.
Afham'd of our Counfel^ we hope not, we (hall maintain
it, our King is for us, he will venture his life, his Kingdom^
but he will maintain us in our way.
lour King ("faith the Propjict) he fhaUbe at foam upon the i
w.ater3 even the King <?f Samaria.. Yea 4 j
Ver.7- the Trophefteof Hosea. 40 3
Yea, but our King is in a ftrong Town, in Samaria, a,
.great City, and fuch a ftrong City as was able to hold
iiege for three yeers together ; and yet the King of Samaria
though he had gotten trie chief City in the Kingdom to be
fully for.hlm, and fo much vi&uals and ftrengch as he
could hold out for three yeers, yet (faith the Lord) He
pall be as the foam upon the Waters.
As foam.
The word that is tranflated Foam, fometimes iignifies nyp
the foam that is in a man that is extreamly angry, to you
have it mZach. 1. 2. Oh the King when he was croit he ^«*.i»2.
was in a foam. Your King thatis croft and doth foam in
anger when he is croft, he (hail be as foam upon the water
("faith God.) Now the Note that is from hence it is
this ;
That ungodly men in their greateft power and rage, yet if Obier.
God comes upon them, are nothing hut as foam x are poor weai^crea*
tures that vanifty and come to nothing. The foam when the
waters makes a noife, is above it, and hath a great (hew a-
bove the waters, but ftay a while and it is vaniftYd and
comes to nothing. Your King that rages and is above ci-
thers, and thinks he hatha great deal of power 5 ftay a
while he comes to nothing. . The Scripture compares men
in their greateft power to things of the greateft vanity; there
are in Scripture, that Me mention toyou,a matter of -1 o.or
20. feveral particulars wherein the Scripture compares men
in their greateft power, unto that which hath nothing but
vanity : yea there are fuch expreffions in Scripture, to fet , I
out the meannefs, vilenefs, and bafeneft of men in the crea- Vfi ^
Scripture & that « of the fame judgment w * their Father, tures exi
with God, as he hath reveal'd himfelfin his Word, never HP™'
to be atraid lot the power of men. Tie name them diftinfc- Thing
ly to you thus : the wmt)
Ccc 2 F,rii Iff"*
404 An Expofition of Chap.lO.
1, Firft, The Scripture fometimet calls even Kings tnd
great ones, A meer notfe , nothing more, in Jeremiah,
46. 17. Pharaoh King of &g)pt, is but anoife. That's the
firrt.
Secondly, They are but ai final! dufiyih Ifa. 29.5.
The multitude of thy fir angers Jhall be Uk$ fmall duft.
Yea, Thirdly, They are but as chaff, in the fame place
If a. 29. 5. The terrible met jhall be as chaff that pajfeth away in
an infiant* Who would be afraid of a noife, imal duft, and
chaff?
4. Fourthly, They area* nothing, in Ifa. 41.11. Behold^
all they that are incetifitd agrinft thee, jhall be as no~
thing.
5. Fifdy, They are as Tow ■• put a little fire to Tow and ir
quickly comes to nothing. In Ifa. 1.3 1.
6* Sixthly, They are as dung, in Pjal. 83. io< As the dung:
of the Esrth.
7. Seventhly, They are at fir aw that is troden for dung, in
J fa. 25.10* As fir aw troden for the dunghil.
& Eightly^ They are compared fometimes to a beaftthac
hath a hoo\in hvs nojlrrls, in Ifa. 37. 20. God will put a hook^.
in hU nofirils -. now who would be afraid of a beaft that
hath a hook put into his noftflls ?
9* Ninthly, They are as frubblei and as fiubb'e fully ^rea-
dy for the fire, mNahum, 1. 10.
i°* Tenthly3 They are as rottennefi, and ih*:r root is rottennefi
M« And then, they are as/caw, in fosei^. 24. 12. Andasfcum*
ready for the fire.
i'2« And then again, They areas 1 fmoke InPfal; 68. 2. they
are as finoketbat is drie.
*> And then they are as Grafi, as green gtafi, as grafi ok the'
houfe tops, and as Cwn blafied before it is grown up ; all thefe '
you have together in Ifa. 37. 27.
14*- And then they areas Wax that melts before the fire, in Pjal.
6K2;.
Yea,,
Ver.8. the Prophefte of H o s E a. 405
Yea, They are as the fat of Lambs > in Pfal. 37. 20. 15.
They are as a worm, in Job, 25, 6. 16.
They are vanity, Lighter than vanity , altogether in their 17.
beft eftate vanity, Pfal. 39.5.
They arc as fnow melting before the Sun. In ]ob> 24. is.
19.
They are as the light of a Candle that it pnfently put out 19.
Prov. 24. 20.
And then Uftly, They are a Lye: even great men and 20.
Princes, fork's fpokenofthem in Pfal.62.9.
Thus my Brethren, we fee how the Scripture heaps up
cxpreffionupon expreflion. Ic might have been v?ty pro-
fitable to have infixed upon al thefe particuiar$,and to have
opened them, to fheiv you how contemptibly the Holy-
Ghoftdoth fpeak of men in their great power.
Now if we could gather thefe Scriptures together, and tJfe#»
put them ail into one, and fo prefent the pome of great
men to as, and by thefe things have the fame judgment of
them that God hath, it would mightily help u« horn the
fears of men. As for Samaria htr Kingia cut off as the foam
upon the waters.
Ver. $.
Ihe high places alfo o/Aven, the fin of Ifrael {hall be de-
defirqyed: the Ihorn and ■ theJhiftlefball come up upon
their Altars.
IConfefs from thefe words to the end of the Ele-
venth Verfe, there appears at thenrft reading, much
obfeurity; yet they are like unto a Mine, that the out- fide
of it is barren, but dig within, and you (hall find rich
Treafure.
Ifrael, the ten Tribes did confide in two things, and fo TMpms*
ftrengthened themfetves againft what the Prophet could <:' 7 - £>
fay againftthem; the firft was in the power of their Kin^^^'^**
now that's gon, that's as foam^ faith Godj never conh^*
ttiWe
4C-6
An Expqfitionof
Chap.io.
there in the power of the King, and think that will bear
you our, for he (hall be as foam.
But the fccond was their Sacrifices that they of7ered,and
their Devotion, their Religion, they were a Religious
people, aud they were very coftly in their Devotion, they
confided much in that : Well for the fecond,faith the Lord,
The high faces of Aven, the fin of Ifrael Jhall be defiroyedythe
Thorn and the ThifUe Jhall come up on their Altars, Though
they were never fo pompous in their eyes, yet they are the
high places of Aven; they were called before Beth-aven [ the
houle of Vanitie, ] now it is called Aven, [ vanitie itfelf:]
That place was no other than 2><*&e/,whofe namefignifi-
ed the houfe of God, where ope of the Calves was fet up ;
Now the name of this place did a great deal of hurt a-
mong the people^ Oh! to go up to £e*J!?e/,the houfe of God;
therefore God would take away that name, and calls it
Beth-aven firft3 and then calls it Aven, that is,infteadof
calling it the houfe of God, I will have it called the houfe
vanitie, yea, vanitieit feif. Avenfigm&cth vanitie, yea ini-
quitie itielf; from whence note, "That God ftandsmuch
'-upon taking peopleofffrom fpecious and glorious names,
"that are put upon any things that are made ufe of in ways
ccof falfe worjhip,he (lands much upon itcc For,whereas be-
fore he had changed it f rom Bethel to Beth-aven^ he changes
it cow from Beth-aven to Aven ; God would obliterate the
name of Bethel, and would make it to be accounted by the
people to be nothing but iniquitie and vanitie. As for The
high places ,we have fpoken to formerly,
The fin of Ifrael,
The fin, that is,in the very abftraft,i»i s. 'tis more than if
lieftiouid fay, the finfull things of Ifrael, tfacrayfeof
Ifrael.
The more any thing comes to have the nature of fin, the more
vile and abominable it is. Therefore God expreffeth k by
an
Ver.8 the Prophefle of H o s E A. 407
anexpreffion that fhould come as near the nature of fin ic
fclf, as he could to make it abominable. ?beirfin5 that is
their Idolatrous worfhip.
Iheir falfe worfhip, it is the great fin ; and it was the grea- Obf.$*
terfinin Ifrrel, becaufe that their holinefs did efpecially
confift in jnftituted worfhip, their holinefs was typical,
and much flood in inftituted worfhip ; it's true, God
would have true holinefs if ever they came to Heaven, but
that holinefs upon which they were called, a holy people,
it was in their inftituted worfhip, and it was typical, to fee
forth the true holinefs that fhould be in all the Members of
the Church now, therefore God was much provoked with
their polwipns in inftituted worfhip, their holinefs confi"
fted fo much in it;
And then further, In that their IdoIs,and their creatures
that they abufed to fin are herecall'd,Their Sin, the Sin of
IJrael.
You may note that, We mayfo abufe the creatures of God as Obf.4* i
not only to make them finful to us, but even to turn them into
fin fas it were;) thus many men abufe their bodies fo that
they may be call'd da its felf.
Well, that which they accounted holy you fee God he
accounts not only .finful, but fin, and faith it (hall be de-
ftroyed r
It {ball be deftroyed.'
When any Ordinances of God are abufed, they are but to be pur- Qbf. f , '
ged. But if they be inventions of men they are to be de-
ftroyed. They fhall be deftroyed, The fin of Ifraeljhall be
deftroyed. We muft learn for ever to take heed of medling
with, or putting any thing of our own in the place of Gods
Worfliip, we may think in reafon this may be good, as
well as that, we fee no evil in this, why may not this way
be as good as that way? Yea, but God he looks upon
thing* according as he himfelf requires them: and there-
fore
408 An Expojltim of Chap, 10
Calvin fore Cafoin I remember upon this place (Cahh) God he
wkc, pronounces that fin and facriiedg, and would have it de-
ftroyed, thofe things that may pleafeus; let us therefore
rett in his judgment, it's not our part to difpute (faith he)
about matters of Worfhip, we malt not difpute, & fay, Why
may not this be r and this may be for a good ufc, and a
great deal of good may come of it, we muft not ftand di-
luting with God, and debating the matter with God, for
though it may be very fpecious in our eyes, yet ic may be
very odious and abominable to the eyes of God.
It (ball be deflroyed.
Obf.tf. Even all thofe things that evil men makes ufe of for fin
{hall one day betaken from them, you (hail not alwaies
havethecreaturesofGod toabufethemto fin, there will
be a time when God will deliver his creatures from this va-
nity thai they are iubjeft to. And then laftly.
Ibeypall be deftrcyed.
Obf.7. Mans fin brings deftrn&ion upon the creatures. It is as
poyton in a glafa that caufes the glafs to be broken and calt
upon the dunghil.
The Thorn and the Ihiftle JhaU come up on their AU
,. This expreflion is, to note, the great vaftation that (hall
be mace in thoe places where they bad Altars in Bethel:
(iloec ally, Samaria being befieged for 3 years together.)
Expof. y^> nemies bad Bethel l%\ their own hands and they mani-
iV : I their i»ge upon their Altar*9 and upon all their Re-
\\\ « .us things prelently,' they pull'd theoi down and made
tb v lie in heaps of rubbifL, that in the fpace cf three yeers
the very thiftles and thorns grew up in the place where
ih*y dad their Alters. It's a ufual expreflion ofthe deva-
station of a place,that the grafs fiiaU grow where their hou-
Ctt v'orc. there (hall Corn grow where the City was, here
these (hall be Tbiftlesand thorns grow wheve their Altars
were,. And
Ver. the Frophejie (?/HoSEA. 409
And (econdly, It's an expreifion of indignation, as if
God fhould have faid, Tie take more delight to fee the
Thorns and Thiftles grow out of the very rubbilh of the
Altars than of all the Images and brave pi&ures and gil-
dings that are aboutthem. Juft as if it fhould have been
faid about the Service-Bool^ Oh now you honor it much,
and it muft be, bound bravely, and gilt bravely, and itrung
curioufly, if one fhould have faid about feven or eight
yeers ago,This thai you do fo Idolize now, within a while
it (hail be but waft papers, it (hall be thrown to the Mice
and Rats to eat, this would have been an expreifion of in-
dignation againftit.
Obf. Firft, If it be fad that places off alfe worfhip fiould not Obf.i.
befreq tented as formerly they were wont to be, how much more fad
it h way places of true worfhip fhould be fiegle&ed ? as thus.
They were wont to goto Bethel to worfhip with their Al-
tars: yea, but faith God, they {hall go no more thither,
but thofe places (hall befill'd with Nettles, Thorns, and
and Thiftles 5 they accounted that fad. Yea, but we fhould
account it fad that rhe pathes to the true Worfhip of God
fhould not be beaten, as in former times where there was
an Altar (ask were) for the Worfhip of God, thofe places
that were frequented much 5 but had our Adverfaries had
their wills we fhould have had thofe paths that were wont
to be beaten to the true Worfhip of God, to have had Net-
tles and Thorns grown up in them.
Secondly, If it be fo fad to have fuch anillfucceffion here inQfoUll
falfe worfhip, fadtofaljewerfhipers^ what fadnefi is there for the
true Worfhipers of God to have an ill fucceffion in tht Church ?
Truly much like me thinks it is, when there hath been in a
place a godly Ind a powerful Miniftry, and afterwardsfor
the fins of the people God takes it away, andinftead of a
powerful Miniftry there comes up a pricking Thorn, a
Bryar, S Thiftle, a Nettle, there comes an unworthy man
of no gifts or graces, but only can gall and prick, and do
hurt and mifchief, this is a fucceffion like to the fucceffion
Ddd thae
4io- An Expoftion of Chap, ic.
that God here threatned, that there fhould be Thiflles and
Thorns facceed their Altars. And Hierom upon the place
feemstohim lbme fuch kind of meditation, he faith, in-
Solitudo fbad of true Doctrine, there Hull be a wiidernefsorvery
5^* corrupt Doctrine, tvhere there was true Doftrine taught,
Hier*1« now Ic ^a^ **e wa^ as a wilaergcfij and corrupt Doctrine
^?; w' fhdli be taught inftead of true.
Obf. £♦ Thirdly, Cod doib account the ruin cfthe rnofi glerioM things
ahufedtofin9a morepleafing objeS , than when thofe things were in
the greateft pomp and glory. Brave building, and brave Al-
tars when they were rubbifh and grown over with Thorn?,
Mem dm. and Bryars,God lockt upon them as more glorious. And fa
fed bodies', if a man hath a very beautiful comely body and abufe it to
fin, when God (hall ifcrike him. and he (hall be a filthy rot-
ten carkafsrhac the worms (hall be gnawing upon, when
he (hall be covered with worms as a filthy carkafp, God
will look upon that as a more lovely fight than to fee his
, bodydeck'd with all kind of ornaments. Better that the
culturl & creature pci'ift than to have it abufed to fin, though it be
fcrifhthan the mod glorious creature in the world.
U abufidr And thenlaftly, Ibofe things that mm account highly of in
Obf. 4. • the matters of Worfbip, rvben God lets in their enemies they con--
temntbem. They accounted highly of their Calves > but
when the Affyrians came they contema'd them, and pull'd
them down, and made them rubbim. It's not only fo in
matters of falfe worfhip, but in matters of true y thofe
things that we highly efteem and blefs God for, and we
think what infinite pity it is that they (hould not be contk
nued, yet if God fhould let our Adverfaries in they would
fcorn us. As now, fuch liberties as thefe are, what infinite
pity were it that people mould be deprived of them, but if
God mould let our Adverfaries in upon us they would
fcorn and contemn thefe things, as the Ajfyrians did con-
temn thofe things that the Israelites did account to be as
God. It follows.
7bm
Ver. 8. the Profhefte <?/HoSEA. 4k* *
They Jhallfay to the Mount ains^ Cover us, and to the Hills ,
Fallon m \
Thisisanexprefllontofhew, Firft, the drcadfulnefs of jgxpof# Xj
their mifery. It fhould be fuch a great mifery as fhould
makethem be weary of their lives3 fhould make them ra-
ther deiire death than lite.
Secondly, It is to note the wonderful defperation that
in the apprehenfion and fence of this their mifery they had
no whither to go for help, but their hearts (hould difpair,
and all the help that they fhould expeft was, to have the
Mountains tail upon them, and the Hills to cover them.
Now this expreflion 1 find Chr.il makes ufe of in thefetting
out the mifery ot the deitru&ion of the Jews by the Remans
afterwards, in Luke^ 23 30. and fo t find the holy Ghoft Luke,!}.
inexprefling the mifery of the Antickrifiianparty> when the 3°*
wrath oi God mould come out upon them, their mifery
(hall be fo great, as to cry to the Mountains to fall upon
them, and the Hilh to cover them, in Revel. 6. 16. there Hw,6*i6
the Princes and the great men, and mighty men, and
Captains, they call upon the Mountains to fall upon them
and the Hills to cover them. I remember reverend Mr.
Bright man upon that very Scripture interpreting, the great
men, and the mighty men calling to the mouuuins to fall
upon them, and the hiils to cover them, he faith, That it p - ^
was fulfil'd in the time ofConflantine, when the Heathen in^ev^
Emperors were vanquifhed, and he doth interpret it upon 6.16.
Vioclefian thac he was fo terrified in apprehenfion of the
wrath of the Lamb that Chriit did appear againft him, that
he drank poyfon and kild himfelf. And Maxh.nan ended
his life with a halcar, and hanged himfelf. Gakriw died
of a molt noiiom and filthy difeafe Maxlminus that he
might prevent his death he likewife murdered himillf.
And fo Maxentiw ran into the bottom of TiberU to hide
himfelf there, And thus they did feek by ieveral waies
Ddd 2 to
412
An Exposition of
Chap.io.
The Land
ofCanaan.
Thecuflom
of the letvs
in time of
danger.
Jpfephus
Antiq. lib,
14.xap.27
De Bello
ludaicjib,
i»caf. 12.
Jfa.2. 19.
lluflratded
PflUX,
alfe. .
Pf T2i,i
in like
manner.
Pf $6. 6;
bj the fame
tohidethemfelvcs from the fight of the Lamb by violent
deaths.
Ifuppofe all of you do underftand cleerly that it is
meant an expreffion of great anguilh and defperation ; but
yet that we may fee why the holy Ghoft makes ufe of this
cxpreflion rather than others, and to find out the reafon
of it, you mult know that the expreflion doth arife from
hence; the Land of Canaan (where the Prophet here Pro-
pheiies) it was a Land full of Mountains and Kills, and
thefe Mountains were ftony and rocky (many of them) and
they were wont therefore to dig places in the mountains
that were ftony and rocky for fafety in cafe they mould be
in any great danger, to dig fuch holes that they may run
into, and that by their narrow paflage they might be able
to keep out an enemy from them ; and therefore I remem-
ber I find in Joftphu* 14. Book of Antiquities , 27, Chap, and
fo his Book of the Jemjh Wars^ the 1. Book, and 12. Chap,
he faith. That thofe that were Theeves and Robbers they
would make ufe of fuch Caves and Dens in the Mountains
and Hills ; and now to thefe the Scripture doth allude,and
by this you may be helped to underftand divers places of
Scripture, 1nlfa.~2.19. And they Jball go into the boles of the
Rocks-) and into the caves of the Earthy for fear of the Lords and
for the glory of b*s Majefy^ when he arifes to pake terribly the
Earth. They mould go then into the holes of the Rocks
and caves of the Earth, for they were wont to ufe fuch
things there much. And fo that Scripture fh PfaL 11. i«
la the Lord put I my truji : how fay ye to my foul^ Flee as a
bird to your Mountain? In times of danger they were wont
to flee to thofe Mountains. And foin PfaL 121. 1. I will
lift up mine eyes unto the Hill > from whence enmeth my help : not
on4y to the Temple, but to the Hills, becaufe in time of
danger they were wont to think of the HHls : But (faith
If avid) I lift up my heart to God, and that (hall be to me
inftead of an hundred holesin Hills. And in PfaL 36. 6.
Thy TLighmufmflti //% the grtxt Mountains, It's not only
becaufe
Ver. the Prophejie of H o S'E a. i i 3
becaufe the Mountain? ftandfteadily and ftrongly, but be*
caufe the Mountains were places of refuge and fhelter. So
the Saints have refuge in ihe faithfulnefs of God, as they
did run to the holes in the Mountains, and therefore God
is call'd a ftrong Rock that the Righteous run to; why?
not only becaufe a Rock is ftrong and cannot be removed,
yea,butwhatf<ifetyis there; Suppofe a r^an run to the
Rock, cannot the enemies fojlow him and take him in the
Rock ? Therefore it is nor only meant when ids faid, God
is as a Rock, not only becaufe the faithfulnefs or God is
fteady as a Pvock, but becaufe they had caves and holes in
the Rocks that they were wont to run to in time ofdanger,
therefore God i s call'd a Rock. And fo, Tbefirength if the ^ pr£
HiUsii bis aljbyinPfal. 95.4. Thefe Scriptures we may un- 9^.4.
dertland by this, by underftanding the manner what they
were wont to doin their Mountains. In Pfal. 94. 22. But mtbPfil*
the Lord it my defence^ and my God is the sxgchjfmy refuge, 94-22>
But yet further, that we may underftand the meaning of
this expreflion : Becaufe when in times of danger they ran
to the Mountain?, and to the Rocks, and HoIes3 into their
Gaves, they confidered when they were there, Oh! thee-
nemy if he mould come upon us, how fad would our con-
dition be? Oh ••! that rather this Mountain that is now o-
verus, I would rather that it mould fink down and fall
upon me than the enemy fhould take me, and this Hill
that I am got into a hole of, for my refuge, it Were well
if this mould fink down and prefs me to nothing. This I
take to be the meaning of this Phrafe3& the rife of it ; they
defpifed the Mountain of God, thegoinguptohis Moun-
tain, but now they would be glad to have to much ufe of
thefe Mountains that they might crufh them in pieces,
From thence there are thefe Notes.
Firft, Oh ! the Alteration* that God can ma\e in Cities and ®*li
Kingdoms : They who were proud and fcornful ere while,
are now fo diftrefTed as would think themfelves happy to
be cruuYd by Mountains and Hills^
Secondly, .
4* 4 An %xf option of Chap. I o.
Obf. 2, Secondly, Hence we may learn how great is the mifery offai*
ling into the binds of our enemies, for that's the meaning;
when the Affyrians fhould come againft them, and they
were beiieged for three yean together, they knew how fa-
vigely the Enemies had ufed others in cheCountry,fo that
they deilred to die under the Mountains rather than tofal
into their hands j thegreat mifery there is in falling into
Jofephus. tne hands of Enemies. And I remember Jefephus in one of
the forenamed places gives us a notable ftory of this,hetels
us of forne that did run into the Mountains and Holes for
fafety,and Herod he purfued them, and among others there
was an old man, and he had feven Children and his Wife
A lamen- with himDbut rather than he would fal Into Herods hands,
table pry. he call'd his Children one by one unto the mouth of the
Cave that he had made in the Mountain, and when one
came he kii'd that before the Enemy, and hecal'd another
and kill'd him, and fo he did till he had killed all the fe*
ven, and killed them Himfelf,and afterwards his Wife, and
when he had cart their dead bodies down the Rock, he
threw himfelf down head long after them , and fo he
flew himfelf, and all this rather than he would fall in-
to the hands of his Enemies. Certainly there is wonder-
ful mifery. Some of you perhaps have feen or felt f me-
what, but that that you have felt and feen hath been no-
thing to what was like to be, had the Enemies gotten full
power ; He was fain to deal fairly to get people to himfelf,
but cruelty doth breakout now and then, and by that
you may fee what (hould have been generally if the Lord
(hould deliver you into the power of the Enemy : Let us
blefs God then that we are delivered from that, that we
have no fuch caufe to cry out to the Mountains to cover us
and the Hills to fall upon us.
Obff$. Thirdly, Ihe wrath ofGod5 Oh I how dreadful is it ? there
is nothing fo fearful as the wrath of God : One would
think that, that which thefe poor people fnould defire here
fhould be dreadful enough, to have the Mountains fall up-
on
Ver.8. the Prophefte ofl\ o S £ A. 415
on them, and the Hils to cover chem : Oh ! but 'tis not fo
dreadful as Gods wrath ; take all the terrors in the world
they are nothing to the wrath of the Almighty when that
is apprehended : fometimes the wrath of God lies more
heavieupona mans Conference than a thoufand Moun-
tains : And (my brethren) if it be fo dreadful in outward
judgments, how dreadful is it like to be when it fhal come
tobefully powred out upon the wicked and ungodly? In
Revel. 9.6. They frail feek^ for death, andfkatt not find it ; they Rfv. $. 6,
fba!l dejireto die 3and death fi all flee from them (Yaith the text)
Oh ! when Gods wrath appears againft the ungodly, ic
will be dreadful, efpecially when the full vials of it comes
to be powred out.
And further, To live in mifery is worfe thanptefent dreadful Ofcf.4.
death : to live in a lingring way of mifery is worfe than prefer? t
death even in this world, I remember Suetonius te!& of Tibe- Suetonius
rius C*[*r? that there was one that he had adjudged to L.i.C.6.
death, and he that was adjudged to die,petitioned to him,
that he might have his difpatch. Heanfwers him thus. Sir,
you and I are not friends yet, you muft not die, you mult %d'ii.
be kept in mifery. It is worfe than death many times to be
kept in a lingring way of mifery, ic is fo, even in regard of
themiferies of this world , Oh / how much worfe than
death is it then to be kept under the wrath of God to ail e-
ternity I How fearful is it to live in mifery for ever then,
and never to die 1 Why it's better, certainly Sence would
apprehend it better for a wan to bedifpacht prefently than
to live in lingring mifery : yet, if we did know all, ic were
better to live in the greatefl mifery in the world (for a wic-
ked man) than to die the faireft death ; thou wert better
to live as a Dog, a Toad, yea, as a frock-log at the back of
the fire fif Jt were poffible) than to d^5 if thou kneweft all
(being a wicked man) but however hereafter in Hell, then
it were better ii ic were poffible to perifti than to live fo as
thou haft., yec then thou fhalt nor die, rhough it would be
the greatcit happir*efv co Cue-^f thca C ouldeii after a thou-
fandi
tecum tn
4*6 An Bxpofitim of Ghap.ic.
fkndyeerscry toGod, Oh Lord, that Mountains might
fall upon me I The Lord would anfwer : You and I are
not friends yet ; and if after a thoufand years more thou
(houldeft cry, Oh Lord that I might be crefrYd to pieces :
the Lord would anfwer you (till, You and I are not yet
Bernard friends. Saith Bernard, Oh ! I tremble to think of that,
#&.f* de that I mould fall into the hands of living death, and of dy-
confidx.iz inglife, where men do not die, that they might forever
die (faith he) they do die that they may for ever die, they
A dreadful are alwaies dying, but never die, but are kept by the Al-
confidera.* mighty power of God on purpofe that they might be fewei
ii0n- for his wrath,and iubje&s for his revenging Juitice to (hike
upon. Oh! confide r of this you that are fo ready to defire
imv't0 ^eat^3 becaufe you are in a lingering mifery at anytime.
Fa ttn • js a lingering mifery fo evil r Then what will be the linge-
ring evil of eternity ?
Obf, f Fifthly obferve, Ihe wonderful mifery of nric%ed men \n
their affii&ion, they have no whither to go for help, they
have not God, they have no refuge, but to the mountains
and hills, and what's their refuge there but that they may
fall upon them ? Oh the difference between a Saint of God
and a wicked man in times of affliction i When in times
of affliction thou (if thou beeft wicked) (halt rage and be
mad and know not whither to go, and the uttermoft help
that thou canil think to have is from the Hills and Moun-
tains to fall upon thee, but then the Saints of God fhall be
able to look up to Heaven, and Cty, Heaven is open for us.,
open to receve my foul, Angels come and guide it, and
bear it in, Oh Arms of Mercy, Bowels of Mercy, ("pread o-
pen your felves to imbrace me: here's a difference. And is
not rhi? better than to cry to mountains to fall upon thee,
and hills to cover thee? And yet fuch a difference in mens
. eftates doth fin and godlinef make.
0hL &> ^n(* tncn tnc *a** lS> Ob *b* wonderful evil of dejpair !
what a dreadful thing U defyeratvm ? It fuggefts nothing elfe.,
the grcateft benefit it doth fugged it is to be cruih'd in
pieces :
t n
Spira,
loc.
Yer. 9. rife Frophcfe of H o s e a. 417
pieces •' To the help that many have3 k is a halrer to tfrangle Defpvr
I them, a knife to murder them, the water to drawn ihem. ckuff-
Oh defperation is a dreadful thing. Francis Sfira reeling CfyanTimgt
. the dreadfulnefs of deiperation, Cries out. Verity aejperan- jtabwg, '
<?# » Hill its felf. Upon all this I»//;er concludes witn this dropmng*
exhortation : Oh let us iUr up our feives to the fear 01 6&v
, God, let us fly Idolatry, let us beautifie the Word by our Fr< ^1
holy lives, and pray to Chriri that we might eicape fuch Lu,rh
things as thefeare, that God infliftsupon the contemners
ot his Word. If you would not come into this wonderful
defpairing condition. Oh learn to fall down before the
Word, tear God now that you may not defpair ; you that
contemn, and flight, and fcorn the Word now, this may
prove to be your portion erelong, that thi3 defperate cry
may be the greaceii eaie that your forfaken fouls can
Lave.
Ver. 9.
0 Ifraei, ibou baft firmed from the daieso/Gibsah.
O Israel, I am fpeaking this to you, it meerly
concerns you, you have finned from the daks of
biteab, you think there is no great matter in your fin why
there mould be thefe dreadful threatnings, that you mould
come to this ddperate condition; Why (fay the men of If
, m<0 what means the Prophet to be fo terrible in histbreat-
Tf'- pr^hf VOUriin? Yes' ?ou"aveimned, as iri
-.^uanmicwiisujair i ou may rcade the ftorv ofCi T*r~
ZTnZtf 'rni2°- "^andthS^J 5CS
not need to fpend much time now in opening what S*
A was or tne im of &hA was, becaufe fhat in the 9
Chapter of this Propheiie, and the 9. Verfe, there me
With thofe words, that, they ba^mnptedtbrnfelves a, in
Eee the
4i 8
AnExfoJition of
Chap. I o.
ludges l8>
Chapters
referred to
the Text.
Whm the
Jlory (f the
Levitts
concubine
fiems to
have hap-
pened.
the dazes of Giheab. But it is not only, the 19. and 20,
Chapters where we hayethe (lory of that horrible wicked-
nek of the abufing of the Levites Concubine, but likewife
that that we have in the 18. touching their Idolatry that
there was among the people, there was Miahs Idol, fo
that the Prophethath reference to the 18, 19, & 20. Chap-
ters of the Book of 'judges. Now you have finned, as rathe
dates of Gibeab : that ic, you take it from the dates of Gibeah
that is of old ; Oh your forefathers of old have commit-
ted- Idolatry and fin againft me, and you are grown rooted
in your fin, and have taken it from your forefathers, for
it was very antient,that iin of the Levites Concubine: Ic
doth feem to be before the time of the Judges, it fee m 8 to
be committed between the time of Jofkua and the time of
the judges. (For though things be fet in Scripture fo that
one Teems to be after another, yet it is not al waies fo in the
timeO But my reafon why that iin of the Levites Concu-
bine feems to have been 1 hen, is this : becaufe you find in
that itory of the 19. of Judges* when thelevite waspaflmg
on, his fervant would have had him gone into jebw^ but
his; mailer faid unto him, We will not turn afide hither into the
City of a fir an get that U not of the Children oflfrael, rv? rvillpaj!
<wffl€»ibeah. Sothat it feems Jerufalem was not taken
in by the children of Ifrael^ but if you reade the 1. of
judges you (hall find that Jerufalem was taken, ic was taken
before you reade of any particular Judg, therefore this Cm
was veryandent that was in the daies o( Gibeah. You have
finned of old (Yaith he ) and you have continued in the fuc-
ceflion of fin of old 5 that's the firit, if you take it. From
the dates of Gibeah .
But it's rather I think to be taken Pre than otherwife, i. e.
low fn is more than the daies of Gibeab, it's greater, what e-
ver you think of your fiw, you think you wormip and ferve
God. Yet the truth is, was rhat fin horrible that a whol
City fhould come together to force a Levites Concubine
till (he was dead at thedoor, was that a horrible fin * Yes,
and
Hxpaf. t
Pre pre.
(erred.
Ver.9. thePropbeJieof Ho sea. Al9
and was it horrible for them to nand to defend it > Your
fin is greater. C°"firmi
Your fin is greater; why> for firft. That was but one *•
particular aft, it was all done in one night; but you go
on in a conftan: fetled way.
And then fecondly, That fin was a fin but of fome few 2.
of the people; your fin is more generally.
Thirdly, That fin they had not fo much means againft -. '
it, nor fo much experience of ths waies of God as you,
and therefore your fin is greater, than the fins that were in
the daies oiGibeab.
Yea further, Your fin is greater, becaufe that you con- 4;
tinning in your forefathers fin you provoke God more,thac
God fhould make ufe of your forefathers to revenge fuch a
fen as that was and yet you continue in the committing of
a- great fins as they did commit. That's the meaning:
and for further opening of that iin I (hall refer you to that
that I delivered in the 9. Chapter.
But that their fin was either from the daies of Gibeab^ or
More than the daies of Gibeab. From thence the Notes
are.
Fir ft, *lb at the fame fins continued in from A nee ft or s are grea- Obi, 1.
ter than theirs were. We are ready to excufe our fin and
fay, Why, we do nothing but that our forefathers did. I,
'but it may be greater than the fins of thy forefathers, be-
caufe they had not fuch means. This would anfwer thofe
that plead for old (uperftitious vanities : Why (hould wc TJfe*
be wifer than our forefathers ? But know, that if you con-
tinue in their fin?, it's worfe to you than to them.
But this is the fpecial Note from hence, 1 bat God takes it Qbf.2.
very ill that thofe men^ or the po ferity of thofe men whom be doth
ufe m instruments to punifo fin in others^ and to referm others^ytt
jbould be guilty oftbe fame fin tbemfehes^ or greater. Oh) (faith
the Prophet) you may juiily expect to have the Mountains
to fall upon you, and the Hills to cover yeu , for you are
more wicked than in the daies oiGibeab^ though I did ufe
Eee 2 your
42° An Expofition of Chap.io.
your forfathen to punifh that great fin,yet you continue to
be viler and woife.than they were that were punifhed by
yourforfathers. Oh my brethren, God cannot endure to
ice that wickidnefs continued in men, that they (hall be
in de ufe ofto punifh in others : What (hall we be ufed, or
any in this generation be ufed foF to execute the anger of
God, the difpjeaflire of God uponfuperffitious people,and
fhall we continue \n the im of Superftition ? (hall we be u-
fed to cait our mens inventions, "and (hall we bring in teeri*
inventions? yea, (hail we be ufed to punjfti OppreiTich and
Tyranny, and Injuiiice, and (hall we continue in Qppief-
iiun, Tyranny, and Injuftice? Oh! this cries to Heaven
when it (Laii be laid, Well, God ftirred up you to make
you an inftrument to caft out iich Oppreffing Courts,
luch Tyranny, and fifth and men that were fo cruel to
godly people, you were ufed to cafi out them, and you
come and fucceedthem in fucn Oppreflions and Tyranny,
andlnjalliee, and you make my Faints cry to Heaven for
the burdens that you lay upon them. Oh ! this would be
very heavie. 1 ake we heed that when God ufe$ us, or our
forFathersto reform. any evil, rake heed that it be never
faid, that thofe eyils coptinue in their Children after them.
Applied to Tnere hath been much ado in our Reformation,
thejciiwis as there was much ado in the puniihment of the fin of Gi-
hah ; it coft much blood to punifh that fin % and fo it hath '
coil much blood to punifh OpprefTors, to bring in Delin-
quents, to caft ouc thofe that have been burdens to the peo-
ple ofGod, Therefore it was worfc in their pofterity to
continue in that fin that had cod fo much blood to have i:
punifhsd. And fo the more it cods to caft out our oppref-
ling Courts,&c- the more fearful wil our fin be if we conti-
nue in Oppreffion our felves. You complain fometimes of
Minijlers. Minifters if they reprove fins, and be guilty of the fame (Ins
they reprove you of,you account that very evil , and fo in-
Magifirats deed it is. So It4nay be as wel laid of Magiftrates, for them
to punifh. fin?j and yet continue in them themfelves,
There
Ver.9. the Trophefte of H o s E A. 421
There they flood, the battel in Gibeah againfl the children
of iniquity did not overt akg them.
There they flood] Either this muft be meant of the men of £Xpof
GibesbAhsLi they flood, and the battel did not overtake
the children of iniquity.
Or eife according to other?, it is to be interpreted of the
men of Iflad, there the men oflfrael flood, and their bat-
tel did not overtake the children of iniquity.
If it be meant of the men of GiW^there they floods then
it notes their ftoutnefs, they would ihnd i: oat , Ihehthey ,
food. Though they had committed Inch a horrible wic-
kcdhf ft, and there was a defife but to have thofe than were
Delinquents to be brought forth for punifhment, yet they
combine together and would (land it out, they flood ftout-
ly to maintain the wickednefs that was committed, efpeci-
aliy after their firft fuccefs, they fought, and in both the
cfcrie* they (lew fourty thoufand 5 now having the firft day,
this did hearten them, yea, they had the day thefecond
time, and that made them flout in their way : Soccefs will
make men (land it out in their wickednefs. God manie Godgiv.°s
times gives fuccefs on purpofe to harden the hearts of men fUCC€Sfim^
that they may ftand it out unto their ruin, for fo it proved tmf sm
to the Benjamins, judgment.
Be not troubled at the fuccefs of Adverfaries, God gives Expo{.2»
them fuccefs to harden their hearts, to ftand it out that
they may be ruined at hfl.
Or, if you take it for the men oflfrael, Ihere they flood.
I find abundance offtrange apprehenfionsof Interpre-
ters and variety about this, and it would coft one a great Variety of
deal of time, the opening of this Verfe, to compofe but the Inter pre-
feveral Interpretations that men have upon this Text, but tcrs*
Vie only give you wtut I thinjk may be the fcope of the ho-
ly Ghoft, or at leaft what may be fairly hinted from the
words.
• ! The
4^2 AnExpofitionof Chap.io,
Tin nun of If rati flood,
Thati?, (according to fome3) when they faw in their
F r battel at Gibeab they did not prevail at firft, they faw their
P brethren flood out ftoutly, and they loft To many thoufand
mci3 upon this they were at a ftand ; There they flood,
they knew not what in the world to do, to think that Co
good a Caufe,and a work that they had warrant from God
to do, yet they fbooM have fuch ill fuccefs, there they
ftood. - -
Men had need be very well grounded in a good Came
wben they meet with much difficulty. I beleeve fince this
Caufe that we have been about in England htth bin begun.
Applied to m through unbeleef and cowardize have bin at a Hand,
England. . {]ood aDnd knew not which way to go, Lord, is this
the Caufe of God> is this the Truth ot God > what, to
have fuch ill fuccefs. Many are loft in their fpirits only by
fuccefs.
Orthus, .
• „ r ' There tbey Rood] that is, Though they were at a ftand,
Jfctp0f,2# and fomewhat troubled, yet they perfifted in their work,
notwithflancUng any difficulties they met withall, they
would not fly off, but there they flood to it, they were
rcfol ved whatever ill fuccefs they had, to go on in the worfc
that God had call'd them to.
The battel in Gibeah againft the children of iniquity did
not overtake them,
When they did fight againft the children of iniquity ,yet
this battel did not overtake them [to wit, the Benjamttes]
not the firftday,northefecondday, but they were roil d
twice : Though I know others do give other Jnterpreta-
dons of this word 3 yet this fcems to be more genuine.
9 ■ i ■ - i. i _ ,
Ver.9 the Trophejie of Hose A. 423
But why doth the Prophet bring it in here? The men of
Ifrael fto whom Hofea did prophefie) might fay. You tell
us that our fin is as in thedaies of Gibeab, yea, but may we
have the firft day, and the feccnd day, we hope we (hall do
well enough. Nay (faith the PropherJ your fin is worfe, p \>
you may noc think that your cafe is fo good as the Benja- %^° *
mies, the Battel did not overtake them, but it (hall over-
take you: and upon this ground the Prophet brings in
this, (hat the Battel did not overtake them, granting that
which they would objt&, yet fo as it (hould not make for
them, but to take awvy their hopes to efcape. And thus
you have the meaning. The Obfervations are :
Firft, That the children of iniquity may *fcape once> and a* Obf. i<
gain: Though men be children of iniquity, yet the Bat-
tel may not overtake them. It's as famous a (lory to take
away the feeming fuccefs in an ill caufe, and difappoint-
mentinagoodCiufe, as any I know in all the Book of
God : it did not overtake them at firft : Gods wrath fol-
lows many men in this world, and yet for a long time o«
vertakes them not, but God calls it back, Pfal. 78. 38, lie P/zS. 38
being full of companion , forgive their iniquity , and defroyed
them not^ yea0 many a time turned he his anger away and did not
firupali hiswraih. But at length Gods wrath overtakes 7^ch.\\6.
men- In Zach. 1.6. Did not my words take hold upon your fa-
thers ? I fent out my threatning words "2nd you efcaped a
longtime, but at length my word encht hold of than. flrDik.
As the Dog that follows the Hare barking a great while,
but at length he overtake? it and ceafeg upon it and tears U :
So, did not my Word take hold upon your forefathers ?
Calvin he gives another Interpretation of thefe words, Calvin
and fome other Notes upon it, but I think that this is the in he, "
main and Genuine fcop.e of them.
Ver,
1
Jk E. i oj Chap. £0
Ve*r. 10.
It » in my defire that I fbould ch*fiift them.
T » hi my dejlre ] God fpeaks here as one that hath for-
born a long ume, and now longs to fatMe him-
lei£
P° "<DU Iremelius updn the place note?, that the form of the
^O^ word tor chaluiing here, it is unufual, becaufe ( faith he)
A^JnanuL P€r^aPs ^ oci would expiefs fome more than ordinary way
7.i \eguU ' ot punching tin m. And Luther render* it, *Exceedj?:g defi-
difieait , roufy will 1 chajujethem. It is in my will to chaftife them.
fortajjevo. Ih! bltfied God, do not we find in thy Word that the
Urn naifi- Works of thy juiiicearefaid tobethy ftxange Works, and
^fc^"; that thou art not willing to grieve the children of men,
Him i lo"L^at n'ercy pleafes thee? but where do we ever find that
dm, infi. Juitice was fo picafing to thee ?
lit a verbi
fiima, Trerael, *in*«5 C^^O^^ [In dtjiderhmeo, &cajligaboeoj]
Va'.dc ciij.idc eos caftigabo, So Luiher. See Buxtorf, Lc xic> Heh. in "\ ^ i.
It's true, though at firft God feems to forbear the exe-
cution of Juftice as a thing he hath no mind to, yet if fin
be continued in, in a ftubborn way, now God deiires it as
a thing that there's nothing more pleaimg to him. He is
burdened with mens fins, and dtfiresto bring punifibments
upon them; as a man under a great burden deiires to be
]p,i. eafedj In 7/j. i. Oh II wiUea\e-meofmine Adverfurks. And
£#*..?• in Izek^ $. 13. you (hall find there that God in threatning
*•*'-*" of wrath faith, that he would do thus, and ihus, and. lie
Prov. 1. would be comforted : and in Frov. I. he laughs at the de-
ftrucYionof wicked men, it's a thing that rt Joyces him at
Iu-o, 14. the very heart. And in the Revelations the wvath df God
1 °- iX7 is call'd the wine of hit wrath2 becaufe he takes fo much plea-
ptcatc . furejn cHe execution ot ic.
Real, i. 1. Gods Juftice is God himfelfaswellas any other At-
tribute. 2. God
Ver.io. the Propheje ofH o s e a. 42 5
2. God he doth delight to vindicate hfs honors there-
fore the word that is tor Chaftifemwjt, it fignifies fomtimes,
the vindication of a mans honor : the honor of God is deat
to him : Your peace«and comforts may be dear to yon ; I,
but my honor is more dear to me.
3. In Chattifements God fulfils his Word, the Word of
God would be flighted & contemn'd tl(c : Now this pleafes
me therrore tochaftife them to fulfil my Word upon them.
Oh ! the fearful evil of fin that brings the creature into jjfo
fuch a condition, as Gods heart is delighted in every evil
that finful creatures (ufTer : this mull needs be a fad condi-
tion indeed, for the merciful God that delights To much
in doing of mercy, yet now to look upon a finner under
his wrath,and delights in it, and loves it,and is wel plea-
fed to fee the creature, even the work of his own hands to
be under his wrath. Hereafter there will be pure Juftice,
God wil delight in the deftru&ion of finners in Hell, in the
execution of his Juftice upon them,he wil there do nothing
elfe but rejoyce in it, there fhal be nothing but >oy in Gods
heart to fee the execution of his Juftice upon finners to all
eternity, yea, and God will call ail the Angels and Saints
to come to rejoyce with him, Come ye Angels and Saints
and rejoyce with me, here's a wretched tinner that was
irubbom & rebellious againft me in the time of his life, and
fee how my Power hath overtaken him, fee the dreadful-
nefs of my wrath,come and rejoyce with me for ever in this
wrath of mine. This will be the condition of finners eter-
nally in Hell.
Confider this, you that have a defire to fin, a mind to fin5
todelightin fin, that are comforted in fin £ Isitinyour ufeo/^.
will to fin? ItisGodswilltopunifh.' Can you rejoycein mmity>n'
iin "? God can rejoyce in the execution of his wrath : Are tothofe in
you refolute upon your fin ? God can be refolute in the whofi «>M
waies of his wrath. When God chaftifes his Servants for itistofm\
their infirmities, he doth it as a thing he hath no mind at
all to, and therefore faith the Apoftle, If wed be, we fall xpet,Xt6t
F f f int§
42^ An Expofition of Chap.io.
inn msny temptations^ and it is but Teeming grievous : And
himfelfis affiled in all theiraffii&ions. JDavid would have
JojbgozgainilAbfoloW) but fikh he, Ufe the young man
kindly 3 for rny Take. So when God doth chaftife his Ser-
vants, he fends an ^fB £tion, Go ( faith he ) and feourge
fuch an one, yea, but ufe him kindly for my fake, for ail
that.
The bowels of David did yern towards Abfolorn, even
when he feat Joab to fight againft him. So the bowels of
God do yern towards his People when he fends afflictions
upon them. But when he comes to deal with wicked and
ungodly men, I wil do it to purpose (faith God) Iwil de-
light in it, I will be comforted in it, it is my defire, &c.
7be People Jhall be gathered again ft ibem.
Expof i. That is, I will chaftife chem after this way. By gathering
of people againjl xhem. The Ajjyrims when they gathered a-
gainluhem, they did it meerly out of their own ends. Yea,
but faith God, I have an hand in it, I will gather them a-
gainftthem. And certainly God had a mind to chaftife
them,when he would gather enemies againft them, the Af-
jyrians it's like would never have dar'd to prefume to come
againft Ifrael if God had not had an hand in it : And cer-*
tainly we could never have imagined that it were pofllbie
that fo many fnould be gathered together in chis Publick
Caufe in thkLand to maintain wickednefs, and to fight
to make them&lve? fhves, but only that God had a mind
to. chaftife England.
P ,— ' But I find by others that it's read thus:
oftbs'for- I witt cbtiftifi them according to my mtndy and fo the word
mer pin of will bear it.
the Verfe. The Septuagiot they reade it? * According to my defire*
k-ridv'MCir {Jx> 70. luxta difiderium meum compiam eos. vulg,
Oecolam- So Oecrfiimpadius upon the place, faith, God prefcribed
pad. /Woe, a cer*»-
Ver.io the Prophefle of H o s E a. 427
a certain time to have this people come in and repent5 but
faith God, you (hal not prefcribe me how long i (hal ftay,
but I will do it when I pleafe,both for the ticneof the cha-
ftifment, and for the degree of the chaftifement.
s-> Cod when be bath a mind to bring about a things be will gather q kf,
thepeople when bin mind is come. 1 remember it is faid m the
life of Pompey, a proud fpeech he was wont to have, when
they askt him what they {houid do when the enemies came
againftthem ? Oh (faith he) \tt me but ftamp upon the
ground of Italy and I (hail have men enough; that was a
proud fpeech of him, but it's a true one in God, let him
but ftamp with his feet and he can gather people enough
together.
And then further,*-?^ will chufe with what rod be will [car ge.
w, according to his mind, for the degree, and the kind too.
Many afflictions when they are upon us we mourn and re-
pine,and thefedifcontentedexpreffions comes from usj Oh!
I could bear any thing but that.
But is it fit for thee to chufe thine own rod? God might
have faid alfo, I had rather you had committed Tome other
fin. It may be,becaufe that's the affli&ion that is moilcrofs
to thy fpirit,therforeGod wil haveit, God fees that that's
more for his honor, and perhaps for thy good, becaufe it
is the crofTeft affl&ion that God could find out, therefore
thou haft that affii&ron that God might llrike thee in the ^
ma iter- vain. Therefore let us learn to fubmit to the will notcTufi
of God. Is it fit that thou (houldeft chufe thy fin and thy our fin and
rod too? No* ftay there; If thou wilt chufe thy fin, God our rod too,
will have liberty to chufe thy rod. *
When they fi all bind tbemfelves in their two farrows,
Thefe words have very great obfeurky in the firftview The Text
ofthemj and I find a mighty deal of puzling among Inter- veydtffi-
preters about them. The difficulty is in the word that is *»/*.
Fff2 here
4^8 AnExfofition of Chap. 10.
,n.P]^; here tranflaed Furrows, the fame Ictte^fAc
Jnima/eeoAldul *ford> tak.c *way the points of the Hebrew, and
butawjwcti^utpe- they may be for chefe twoJ?»/3 or their two-eje/,-
MW/4W o:culut4m there's a little difference in the F** and the W
{ombus jcnbmir per which are much like one another. And in all
HmZTS ^^ th8fe three waies "cording to to the fignifTcation
£SuUt rirjir/ °^ tne word. Either Furrow , Sins, or F.yes, the
imqniutisft^jj ^en^e may g° reafonable well. As thus :
tculi r-~3*-l*p Fifft, For Si»J. And they (hal £i?zd tbemfelves.
Arias Moncaaus f°r their two fins : I will bind them for their two
Itcorripereeosprop. iins, fo I rind Arias Mont anus hath it. Bind them
tw duas iniqmtatts. for their two fins.
And I find the Septuagint trinflate it To too,
stm» vafi»i&da *V Ch'afiifi them for their tiro fins, for fo it may be, Choi'
i$ci# t*h Mv £• foft as wej as -%\n^ for tne words are very near to-
SSi^na '°' g«*»r that %nifies either *j*&»& or ^jfi/forg.
GwW -^ I rviU chafiife them for their ttvo fins : When he
But in fome Moods binds them he wilt chaftife them. And fo I find
and Tenfes they arc that Luther hath it, for he doubles thefe. .
hardly differenced. And then t^cy tn jnfc that \t hath reference to rhe
eropnrgmmum ^ f ^ d B ^ . Qr |h g-
Luther. of Bodily and Spiritual Adultery: Orotherwife
l*8ut'erantm k hath the fame fenfe with that in Jer. 2. 13. ^
T3 n 3 1 V. tetdi eoru p^0ple have committed two fins : They have forfaken me
feu amafij. Buxtorfc ^ fountain ef Living Waters, and hewed them out Ci-
ltoiUn Hie in fi^rns, broken Cifierns that can bold no water.
l^ 'seeDlQd, in loc. Or if you wil have it in the fecond place, accor-
Expof. 2. ding as it is in your books,7bey fhall bindthemfehes
in their two furrows, then the meaning of it is this,
That I wil bring their Enemies upon them, and
they mall yoke them like Oxen that areyok'd to
plow, they (hall bring them into fervitude, and
into bondage, they 3iall make them plow in their
two
Ver. II. the ProphcJieofU osea. 429
two furrows, (double work.) So Tolanus^ becaufc they Pclan us
(hall put double work upon them and make them work in a in loc%
fcrviicway. And the rather do I think this is the mea-
ning of it3 becaufe the holy Ghoft doth follow the meta-
phor of it. An Heifer , at it follows 5
, And Ephraim is as an Heifer that is taught and lovetb to
tread out the Com.
And fo take it in the third way, the word that fignifiss
an eye, only altering the letter Van for Jod, and then this
is the fenfe; they (hail yoke them as the Oxen are yoked
eye to eye. They yoke the Oxen even and ftt eye to eye ;
fo the enemies (hail come and yoke them fo that they (hall
belike bealls to do their work, and this (hall be the condi-
tion of Ephraim that hath rhis fair neck. I find others
that take this;
They foal! bind tbemfehes in their two farrows.
That is, They (hall Covenant together. When the e-
nemy comes upon them then they fhal Covenant together
and joyn together, as Oxen that are yok'd together, and
Judah and lfrael (hall joyn together, and they (hall be in
their furrows, in their trenches, as in reference to us : that
when the people are gathered together, England and Scot- ^f°£j'
land fhall bind themfclves together, and lie together, in
their feveral Trenches. So I find others take it.
But rather from the chief and genuine fcope, I fuppofe
the meaning is this, That they (hall be brought into mife-
rable bondage, they (hall be like Oxen : and fo faith one
Interpreter upon the place, When you fee Oxen yok'd to-
gether then be put in mind of the yoke of the enemies ; you
live daintily and bravely now, but when God (hall let out
the enemies upon you, you (hall ferve as flaves, yea, as
beads.
Ver.
andScotl,
43° An Exposition of Chap. I o.
Ve r. ii.
And Ephraim is a* an Heifer that if taught and loveih t*
tread out the Corn : but Ipajjcdover upon her fair neck:
I wid mal\e Ephraim to ride : ]ud*h fia H plopp^ Jacob
fraUbreakJaK clods.
I
N the 2. verfe you heard muchofthedivifionsof Ephr*~
ini) and of the ten Tribe • but in the latter end of the
10. verfe you heard how God would joyn them together :
But how fhould they be joyned t it (hould be in their bon«
dage, they (hould be bound together in their furrows: now
though it be in your books, 1 'hey fi all bind them [elves, which
nath likewife a fenfe which we fpake to then, yet you may
at well reade the words, Theyjhall bind them together, and fo
carry the fenfe, That they (hould be bound in their fur-
rows;, i^e Oxen in the Plough, there they (hould be yok'd;
they would not come in together under Gods yoke., but
thej (hall come intogether under the yoke of the Adversa-
ries : and that I think is the principal fcope of the words*
They fhaii bind them in their two furrows.
Ihey that vperefo divided in their profyerity, when they come
Obf. into bondage there they Jhall by their enemies be bound together. It
was faid of Ridly and Hooper, they could not agree together
till they were in Prifon, and then they could agree toge-
ther. And fo when we were heretofore in our bondage we
Applied to could a^ree better together than now. Oh I it were juft
with God to bring us again under the bondage of our ene-
mies and bind in in our furrows together.
But Ephraim thought her feif far from this. No, Ephra-
im is nor for plowing work, Ephraim loves to tread out the
Com, but not to plow. They were wont in thofe times
inftead'ofthrefhingoiit the feed from the chaff, to have
beafts to tread out the feed,or to draw inftruments whereby
the feed was feperated from the husk. Now it was the
Goaunand of God, that while he was treading out the
Corn
Ver.io the Prophejie of H o s E a. 43 i
Corn that they fhould notmuzzel the month of the Ox. Veu*. 2?-
Firft, There was no yoke upon them while they were 4-
treacling out the Corn. ^
And fecond Jy, then they were not to be muzzel'd but to
feed all the whtfe as they pleafed, while they were treading
our the Corn; thi; by the Command of Gcd. Now this
was a very carle work for them to be without yoke, to run
up and down in the Corn and fo they could i^d them-
fMVetfat; They had enough to feed on, certain food, and
prefent food3 whereas thofe Heifers that went to plow were
fain to be abroad in the llorms and cold and wind, and
work all day long, and it may be not have a bit of meat
till night, and this was a hard work* and Ephraim did not
love that work ; and it teems to have reference to fame of
the ten Tribes who would ftay in their Country, and wor-
fhip at Van and Bethel, and would not go to Jtrufalem^ Oh! Allied to
that washard,andit was better for them toitay In theLand the tm\
where they might enjoy their podefiions, their feopt^ their Tlt^s-
tradings, their friend?, that was eafie, but for them to go
tojerufalem that might coit them their cltatesjit would raife
aneppoddon againftchem, and they muft leave all and go
for the Wor/hip of God, to wormip hk> according to his
own way; this was a plowing- work* refpeft of the o-
ther. Now Ephraim, thofe that live among the ten Tnbss,
they loved no fuch hard work as that was. From whence
there are many excellent points obfervable. As,
The fir ft, IPs <x fign of u carnal heart for tc- It fet ttpen safe Obf. n
rcork in Gods fervice, and to avoid any n>&rkjhat Q<fd calls to be-
caufe it is difficult. [Ephraim loves to treac Corn.]
It's a dangerous chhig to de fire more eafie in Cods Yv'oik
than God would have
Secondly, Ibrfefervicesthaihringprefenicmtintm Pbf,2>-
prefent comfort jh at there ?'• prefent enc m gees ah.
even fach as are carnal and Hypocrites c
for when they tread cut the C . S< ) i C
is with men, when they can have pre lent :
ten
43 2 dn Expojition of Chap. 10.
tenance. I remember it's a fpeech of a learned man, even
upon this very Scripture, faith he, Where men fee not pre-
fent gaj^ coming in,they defpife Chriit there. It's a fpeech
Vlmonvi- oilerneviuf) \\ here they may have to eat for the prefent,
fift ndtnt tnere tnev may bceaiily brought to beleeve/uch a way of
Cbrijium , Service and worfhip that is countenanced, by the State for
ubidAtur the prefent, Numb.j.y. 2 Sam. 6. God allowed no Cart
utedant) to the children of Kobatb to carry the Ark, and that was
addmi their iin in putting it upon one, 1 Sam, 6. And where
fojjunt m mcn mayCnj0y certain comings in whether they work or
Terno.^ no> or whether they worK negligently or no, there's a
in he. * great temptation lies in this; there's not fuch a temptation
lies in a mans enjoying encouragement if it be upon uncer-
tainties, and that he (hail have it no longer than he doth
labor, and labor to purpofe ; but when men (hall have
their eftates coming in in a certain way though they labor
by themfelves,or other, or though negligently ,or induftri-
oufly, here's a great temptation in this.
OUfS* And then further; For it is afign of a carnal heart, only to
mind things frefmtly, to labor for an accommodation to themfehej
for the prefent. A generous Ipirit will labor for the poiieri-
M .- ty that is to come; If none ihould plow, how would there
ve %ould be Corn to tread oft > We muft be willing to plow though
flow in we have not prefent food, though we mould have nothing
bop. till night, yea, though we mould have nothing till the
night of death, yea, in all our lives we mould be willing
toplow in hope. Ephraim loved not that work. That's
a generous (pirit that is willing to endure difficulty here
though he finds no prefent comings in, though it be for
afterwards.
In Duties And it may be applied it to foul- work, in our feeking to
w Jbould God : Many men and women they are content to pray,and
prfivere follow God and his Ordinances fo long a$ they may have
f^htlmc prefent comfort, but if that fails they have no heart to the
fLT'Tl ***'*• Now we fllould be wilIin8 t0 PIow> that l$> t0 cn"
dure difficulty though wehave nothing coming in.
This
Ver. 1 1 . the Trophefie of H o. 6 E A.
433
This is that which caufed fo many to perifh in the
world, they mult have that which is prclent content-
whereas the Saints of God are willing to truit God though
they have nothing in this world, to truft him to have their
wages in the world to come. It's a Scripture of very excel-
let ufe unto us. It follows.
But J faffed over upon her fair nec\} I mil mak^ Ephra-
im to ride.
But I pa fed over upon her fair nechj
By her eaiie work in treading out the Corn> and not ha-
ving the yoke upon her neck to plow, ibe became to be ve-
ry delicate) her skin was white and tender. Her fair neckj
The Geodnefi of her Necl^ fo it is in the Hebrew, or her
goodly white Skin, delicate and tender (he was. The
meaning of it is, by her fair N€c^ is the beauty of her pro-
fperity ; and fo the delicacy of her Neck, through her
profperity, nothing mutt trouble her, lee works that are
troublefom and hard let others come tothem if they wills
But for her part (he was tender and delicate and muft en-
dure no burdens at all, nor no difficulty at all.
Fir ft, Her fair Necl{.
Many are proud of their fair Necks and Skins, fo proud
as they grow cxtream wanton by reafon of it, they muft
lay open therefore their fair necks that others may fee them,
fee how white they are, what fair Skins they have, and put
black Patches likewife to fee out their beauty and the
whitenefs of their fair Skins, and if that will not ferve, e-
ven laying over a paint to. make it fair if it be not other-
wife fo; nothing but Eafe, and Delicacy, and pleafure is
for them, aif they came into the world for no other end
but to live bravely and be look'd upon, as if man- kind and
all creature* muii work and fuffer to provide for thefe nice,
and delicate wantons, wiio yet are of no ufe ft all in the
world, certainly, God never gave any great eftatej in the
G g g world
This i \tb
Vtxfe of
jfuial ufet
310
maw
Expof*
Obf.
The ev\l of
Bare necks
aneffrreajtf
Black
Patches,
And fain*
tedfaces*
434 * An Expojitionof Chap.io.
world for no othtsr ufe but only to be brave withal, and
keep their Skin white. Whatsoever eftates men and wo-
Great E- msn have, yet except they endeavor to be ufeful in the
fiafes til worjc| in a proportionable way unto thofe eftates that they
uf* ' have they can have little true comfort of what they do en-
joy, the comfort of the lives of rational creatures certain-
ly it's not in a fair Skin, in a white Skin, their comfort is
Everyone ln being iifeful in the places where God hath fet them,
bound to their good coniiils in that. Man is bom to labor •, and there
labor. maft be labor one way or other, every one is bound to la-
Fair Skins bor . chefe fair white Skins, and fair Necks, Oh J what foul
foul Sou!s foul8 many of them have, their beauty is but Skin-deep.
°PWKS- Oh ; filthy and abominable in the eyes of God, and in the
eyes of thofe that know the corruptions of their hearts.
How would thefe fair necks be able to bear Iron chains
ForGhrift? to be naild to-the ftake,to have fuch a Neck-
Alice Dri- kercher put upon them as Alice Driver had ? You have ic in
versNeck? the (lory of the Booh^of 'Marty tj, when they put the chain
M**nA aboUt ner nflck t0 nail her t0 the ftake3 ftlC 8,0riecl in "**«<*
Monum bJeft God *°r n : * but Mt Alice ^river wa8 wom to Plow>
(ior fo (he faith a little before in the ftory) her father did
Hard hue* bring her up to plow, fhewas not brought up to delicately
dmgjitteft as OChers were, and (he could endure an iron chain upoa
%nfujfc. her neck fof ^hrift' lK foIlows :
But I faffed over upon her fair NecJ^
. Expoftx* Some carry the words as expreffing Gods indulgence, as
if he was content to let Epbraim to profper and thrive in
their way, and not to bring any hard bondage upon them3
but it's more like the other way that I find others to
XQmndoa go., i. e.
Deo dice- J came upon her fair nec(y and made the yokg to paft o*
turfimpr ^^
fllgtcT s° t^erom uPoa the Phce' faith when k'8 fpoken oi
fi&iLt. God (this Phrafe3 to pafioveO *It's not only meant here in a
Ver.i I the Prophefte of H o s E A. 435
way of threatning, but it's alwaies fo meant in Scripture,
in a way ofthreatning of Gods faffing over, and it may WISP
very well be here a threatning expreflion following the u-
militude, for God is in a way of Allegory exprefling him-
felf after the manner of Husbandry, as when be threatens
that they (hall be yok'd . ,
And then Ephraim is compared to a Heifer that is taught,
as if he ffiould fay, he would not willingly work. From
whence the Note is,
That, God looks upon dainty > tender* delicate people that mind uw,
nothing but their eafe and delicacie with 1 NV IGNATION.
What! Epbraim muft be fo tender and delicate that no-
thing muft come upon her neckj Pie make theyokg to come
upon it (faith God.) When people through their delicacy
they muft live in the world and altogether be tended, and
all things muft be ferviceable to them, and they of no ufe
at all, God cannot bear it. And as for the eminency of a-
ny of you, either in eftates, or honors in the world above
others, it ought not t© be the caufe of envy, for it is God
that puts the difference between one and the other ; we do
not envy that fome (liould go finer than others, but this is
that which neither God nor man can endure. That men
and women fhould have fo much in the world, and yet be
fo little ufeful to the world, fhould be through their Acmim
delicacy as if they were born for nothing elfe but like
Babies to play withal. Saith God, Pie make they ok* top aft
over them. But now, there are other manner of works.than
fervile works, though you do not put your hands to fer-
vilelabor; But then you through your delicacy, if you
meet with any hardwork, will do nothing for God, the
Lord looks upon fuch difpofitions asfinful* and with hi'
dignaiion, and God hath his time to bring them to hard-
nets, as he hath done to many. How many delicate and
fair necks that could not endure any difficulty hath God
brought iheyoke upon in thefe daies, that were fo nice and
tender, and complaining of every little difficulty in any oftbetext*
Ggg 2 work
436 An Expofition of Chap.lO.
work that God would have them to do? God hath made
the yok, to pafs over ther heads, and to Ik heavie upon
their necks ; God threatens this to the Daughters of Babylon
W47-1.2 to the Antichrifian party eftecially, in- If a. 47.' i, 2. Come
down, and fit in the daft, 0 Virgin, Daughter of Babylon, fit on
the ground: then is no Throne, O Daughter of the Caldeans •
for thou fhalt no more be call'd, Tender, and Delicate, lake the
Mill- fonts andgrifid meal; uncover thy locks, make bare the lea
Vcrf 3. uncover the thigh, fifi over the rivers. And then in the 3. verf
Thy nakedneji 'frail be uncovered, yea thy fame (hall be fern : 1
Tender ^^l^'i and I will not meet thee as a man- Thac
ears )vhich you ca»n^ endure Co much as to hear of now,
(your very cars arc fo delicate, as well as your necksj that
Chrijtsjoke }'lf b""g uPon You- Oh my Brethren ! how much becter
%afur than is it to be willing ro endure hardftiips for God, than to be
*fcO£^ ef brought to hardfhips by our Adverfaries > And rather to
the Emmy put our necks under the yoke of Jefus Chrift, than to have
God put our necks under the yoke of his wrath and dif-
pleafure. But God hath his time to bring upon them
hard things, and therefore though God fpares you for
your bodies, that you need not put your bodies to that fer-
tMiotm vileneis that others do ; yet be (o much the more willing to
work- do fervice for God otherwife, venture your felves among
your kindred, that's the work that God calls Ladies to do:
You meet with carnal friends that are honorable and of
great rank in the world, now for one to appear in the
midft of them for the Caufe of God, this is as hard a work
as to labor with ones hands, and they may do a great deal
more fervice by fuch work as this, to fpeak for thofe that
are Godly. When you come in company that is car-
nal, be willing to put forth your felves to endure hard-
fhips in that way that God caOs thee to, and God accepts
ofit-, but if thou through the delicacy and nicenefs of thy
Tender fpirit, thy fpirit comes to be as delicate as thy skin is, and
finin* thou muft not difpleafe any, nor fuffer an£ thing for God,
it's Juft with God to bring thee to fufler in fpight
of
Ver.i i, the Prophefte of H o s E A. 437
of thy heart. Bat it follows 5
Pie mak$ Ephraim to rid?.
Still take this in a way of threatning $ in Scripture it's
applied both to a way of Mercy and Judgment, in Ifai 58, j/^g.^
1 4. linn fo ah thou delight thy filfin the Lord;, and I will caufe
thee to ride upon the high pLces of the Earth. And I find it in
a way of Judgment 3 in Job, 30. 21, 22. With thy firong lob, 30.
hand thou oppofift thy jdf againfi me, thou liftefi me up to the 2i,22,
wind, thou caufe ft me to Ride upon it, anddijjoheft my fub fiance.
And fo there might be mown other Scriptures where this
ex predion is in a way of Judgment, and fo it's thought by
interpreters that it hath reference to the fpeedy captivity of
the ten Tribes that they ftuli be carried out of their own
Country. As if God mould fay, by his eafe, and by his
much feeding, in treading out the Corn he is grown fo fat
and lufty rtut there's no ruling of him; yea, but faith
God, I will ride him : though he kicks and fpurns and is Expof
fo pnruly with his fat feeding, yet Pie put iuch a Curb in-
to his mouth, as Me order him and rule him according as
I pleafe. He is to fierce ; for fo I find that the word in the
Hebrew that is for fiercenefs,tumultuoufnf fs, and infolen-
cy, it is by divers taken for the word that fignifies, to he at
Peace, becaufe that Peace, and Eafe, and Reft makes the jo*. *>*
hearts of men and women infolent. It was fo with Ephra-
f/w/juliiikeapamper'dhorfethatiskept at full feeding,
none can ride him ; I but, Pie caufe him to ride, faith "JW-
God.
God hath waies to curb men and WOmen that through obf,
their profperity are delicate and unruly, though they may
champ upon the bit, and foam at the mouth, and ftampa-
gain3 yet God will rule them* Pie caufe Ephraim to ride.
And
43^ An Expofitim of Chap. I o.
\
And Judah fhall flow*
ExpoC That is, Judah fhall take pains and go through many
difficulties in the waies of my Woifhip, and fhall fuffsr
much while Ipbraim lives delicately for a long time, yet
Ja^iufferea more difficulty, Judah Cufiertd much more
difficulty and hardfhip than the ten Tribes did. And I
2 Ki»Z> l^in^ tnat tn*s Scripture hath reference to thofe two Scrip-
18.5— "9. tures that we find, the firft is in 2 King. 18. from ver. 3.
tvithzchn to ver. 9. and the other Scripture is in 2Chron. 28. 6.Ju-
2tt- 6- dah (hall plow and be kept in a great deal of hardfhip in
that time when Epbraim was (o rrolick as he was. In 2
King. 18. you (hall find the great Reformation that Hexe-*
k^ab made in the Wotfhip or God in Judah, and Jerufakm :
And then for his fuffering that you have in 2 Chron. 28.6.
2 Chr.2$. and 2 King, 14. 13. In 2 Ckcw. 28. 6. it isfaid, lhat Pekah
6. a flung thefon ofYk emaliab JW in Judah an hundred and twenty thou*
Scripture. £an& \n one fay^ which were all valiant men. .It's a very flrange
Scripture ; IJracl, the ten Tribes they were worfe than Ju-
dah : IJrael forfook the true Worfhip of God 5 Judah kept
themfelvestothetrueWoifhip; and yet God let Ifratl fo
profper that they did prevail againft Judah and the Tribe
ot Benjamin, foas to flay in one day an hundred and twen-
ty thoufand valiant men. Oh! what crying and fhree-
king was there in the Country then,that of two Tribes an
hundred and twenty thoufand valiant men ft ould be flain
in one day. We think it's a dreadful battel to have three
thoufand flain in the Field, but here's a battel of an hun-
• dred and twenty thoufand flain in one day, and that of
two Tribes. And in 2 King. 14. 13. Hojhea King of Ifrael*
/wJ^AmafciaJi King of Judahjbe fonefjehoafasfon the of Aha-
ziah at Betbftiemefb, andcame to Jerusalem, and brake down
the rvah of Jet ufalem.&c. Here they were put to a great deal
of trouble even by Ipbraim; Judah and Be?ijambi thofe two
Tribs that kept to the WoiffiipofGod were to put a great
deal
Ver.u
the Frophefie of H o s E A,
439
Obi, i.
Ufe fir
workers.
deal of afflictions by Epbr ain (the ten Tribes) that did for-
fake the Worfhip of God ; in the forenamed place, 2 King.
18. there you may fee how thefe reformed, and yet they
fuffered much difficulty. Strange is the Counfeh of God
concerning men.
Forthetirlt, 7 bat ]udah v f aid to plow- ThaCis, They Expof. 1.
fhill endure a great deal of trouble in the reforming what
is amifs among them. From whence our Note is this : ^
7b at it is an honor for men to labor and go through difficulties
for God while others are laboring for taking their eafe : Be not
troubled that you fee other people can takeliberty to them-
feives to provide for their eftates and comings in, and to
live bravely, Doth God give you an heart in the mean time
to be willing to go through hard work for God ? Envie not
at them, thou art in the better condition, thou art plow-
ing for God ; while they are providing for their own eafe,
thou art doing God fervice, and they are only providing
for therafelves. Oh ! thou art far the happier man,the hap-
pier woman.
And then in the fecond place, Take the plowing for the
hard things they fuffered for God,afwel as the hard things
the? did for God/* Then the Note of Obfervation is this :
Let no men boaft they live more at eafe than others. Others
(uner more hardfhip than thou ; do not think that God
loves thee more than others : God loved Judah at this time
more than EphrJim, and yet Epbr aim lived bravely, and
prevailed over Judah, and Judah was brought under in
fuch a manner as this5 Judah was Gods true Church, and
Ifrael did apoftatize from God, and yet one had more out*
ward profperity than the other. Thus many times thofe
upon whom G©ds heart is more fet, they fufTer hard af-
flictions : And thofe that Gods heart isnotTb much upon^
they enjoy their profperity.
Oh I I befeech you coniider of this point; for at this The Jtff
day, how many of our Brethren in the Weftern parts, Oh i "f*^"
the Flowers have plowed deep furrows upon the^rbacb,
while
44° An Expofition of Chap. 10
while we have been here(asie were)treading out the Corn ;
let not us think that God loves us more than them, they
may be more dear to God than we 5 Judab was far more
dear to God than Ifiael3 and yet Ifr ad tnuftlive jocundly
and bravely,
tatknf6' °h! con^erofcni8 you that are of greater rank, all
nfeTof* y°ur *'k n treac*ing out the Corn , you fee yfcur poor
quality, neighbors endure much hardlhip. Oh chink not that you
are higher in Gods thoughts than they, they may be more
dear to God than you, and yet they may be put to difficul-
, . ties,and you may live bravely all your lives.
vJnft the ^"c tnat tJlat may ^cem to weaken this Note, is only this:
ObfervatiS y]Z- ^eJ P^pjovp. But the Hebrews do ordinarily make
Anfwersd, ufeof theTenfes, the Future and the Preter promifcuouf-
ly 5 but if you put it to the Future,that they fyaU plow here-
after, they interpret it to fig ni fie the Captivity of Judab%
that they (hal be carried into Captivity, and fo be brought
under by the 'Babylonians. Yea, but, •
Jacob JbaU break^ bU clods.
By Jacob) we mud underftand the ten Tribes. As if God
mould fay here, That Judab (hill be put to fomedifficul-
Expof. r. ties, yet Jacob, the ten Tribes mud be put to more ; Judab
\n9yws\t\ ffcall be carried into Captivity ; yea, but Jacob (hall break
w™1*' tne c*°ds« Though Judab fhall plow, yet the breaking
Occabit ei tne cl°&* l* worfe than the plowing, for that's more fervil*
Jacob. 70. For the Work-' Matter he is the chief,hegoes on in plowing,
but it is his Servant or Boy he may fet tobreake the clods
after him. So, though Judab fhall be brought to difficul-
ties, yet Jacob (hal be put to more difficulties 5 for the Cap-
tivity of Judab was great, yet it was not fo great as Ja-
cobs.
. Or others thus:
fcxpof,2f ]udah frail plow, andfaobjhatl break ker clods.
.That is, \Judabs clods] The exprdfion we have here3
with
I. Ver.i 2. the Prophejle of Ho sea. 441
wichche reference ic hach to Judab , feems to carry this
with it, That there Hull be a time, though now you thac
are the ten Tribes,you are (o delicate and proud above Ju-
dab, Judab is lower than you, and you defpife them, yet
time (hall come thaS you fhail be glad to joyn with Judab,
and be as a fervant to Judab, to break her clods, when
God (hall reftore his people again ; Judab (hall return from
his captivity and (hall be taking pains in the Service of
God -y and it (hall be well for you if you can but come and
be as their fervant.
Ibofe that doforfakg the true W'orfhip of God, though Gad may Q, r
have mercy upon them afterwards to joyn tbem with bu people , yet
it U well iftbty may come U bt in the meaneft condition amangGods
People, they jbould be willing tofubmit unto it ; t hofe that have
dilhonored God and fhanVd themfelves in times of tryal,to
forfafcetbeTruthsofGod, it's mercy that ever God will
bring them to joyn with his Church again ; But if he doth
bring them to joyn with his Church they fliouid think it a
great mercy and be willing to be in the meaneft condition,
what mull thofe men think to be Matters & Lords that have
forfakenGod and his Truth and have been very falfe for
their own ends, to fave themfelves and ftates in time of
tryal, (hall they think in times of Reformation to bear all
before them? Oh ! it's mercy if they may be but admitted
to break the clods, to joyn with thofe Servants of God that
have been faithful and willing to fervehim through diffi-
culties. It follows.
VeR. 12.
Sow to your felves in Righteoufnefl, reap in Mercy.
TH E holy Ghoft ftill goes on in this Allegory of Huf-
bandry, continuing the metaphor that he had in the
Threatning, when he comes to exhortation. In the midft
of his threats he falls to exhorting.
Though tbefais of a people be great, and Judgments neer, yet QbC
Lll %»bo
442 An Exposition of Chap, 10.
who kgom what an exhortation tnty do ? who hgows what an ex-
hortation may de to the rvorft people in the world ? Oh ! there
were many things f poken concerning Ifrael that one would
have thought it fhould have difcouraged the Prophet to
meddle with Exhortation. But God would have him
yet exhort, one cannot tell what an Exhortation may do,
in the moft defperate hardnefs of mens hearts, and pride
and ftoutnefs of men?? fpirits, therefore the Prophet ex-
horts their^ as if he mould fay, Well, if you would not
plow3 if you would not come under the yoke and be put
into the furrows as you were threatned before, why then,
fow to your felve?, Oh I be willing to break up thefallow
ground of your h^irt^, and low to your felves in Rights
oufwfi) and foyou (halt reap in Mercy.
Sow in FJghteoHfnefi) and reap in Mercy.
Iflnd fomeof the Antients they interpret this fomewhat
The Ex- wlldly>
ofHl<r°n So™ tn ^h^te0Hfmfs: tnat "a (faith Hierom upon the
too much placsJ $ow in the Law, in obedience totheLaw^ and reap in
pn the the Grace of the Gofpel-, that's his Interpretation; you (bail
left hand, fow in the works of the Law,and reap in the Gofpel. This
Seminent ijfarfetcht.
TJinh * fin(* LutheT UP0n tIie P!aCC3 38 Hierom 8oeS fomew«at
ve'Ltant too legal, (fo L^fceO becaufe his heart was much in the
inmifvi- Gofpel ; and he brings all Scriptures to the uttermoff he
tordia j id can for expreffing the Grace of the Gofpel, he goes fome-
ejt, ingra- wnat at the furtheft the other way :
^..Eww- SowinRighteoufnejs: what's the feeds of Righteoufnefs?
Luther that is, faith he, "the VoBrine of the Gofpel tendering the Righ-
too much teoufnefs offefm Chrifi : the attending unto this Do&rine of
on the theGofpel, and imbracing this, that there is Righreouf-
ri&ht. nefs in Jefut Chrift alone, this is fowing in Righteoufnefs :
for (faith he) what other Righteoufnefs is there but this >
When Reafon would come tothehigheft degree of Righ-
teoufneic
Ver. 1 2 . the Trophejie poSEA
teoufnefs, what is it that it doth, only this, to conclude
Righteoufnets to be, to depart from evil, and do things that are
good, but what Righteoufnefs is this ? But the Scripture Righ-
teoufnefs is this : for a man to know that he hath no good
at all in himfelf, that all his evil ^ is pardoned in Jefus
Chrif), thisis the Righteoufnefs of the Gofpel, and this is
thefeed, the feed of all good works : Inamethis, though
lean hardly think that this is the fcope of the Prophet at
this time, yet there is a very good meditation from this
which I fee that uferul man in the Church of God [Luthei]
-goes on in, faith he3 What madnejs and blindr0 inthe Ad-
verfary U there, that mil urge people to job?, aridyet they do rejetf
andcaft off this feed that they jbouldjow f That isthe Daft^ne
of the imputation of the Righceoumefs of Chrifi by faith,
why faith he, in all Pulpicsthere's crying out to men for
good works, that they would fow in Righteoufnefs, but
(faith he) where have they their feed > The thing certainly
is an excellent truth that he hath upon the place: how
vain is it for men to be caughtto fow good works till they
have got the feed? And the feed of all good works is, lL
Righteoufnefs that we have by Jefus Chrifi h and therefore he.
falls a rebuking thofe that (hall blame the Do&rine of the
Gofpelas the means of liccntioufnefs, faith he, there's a
great many when we preach of the Righteoufnefs of Jefus
Chriftjtkok that we preach licentioufnefs, and that men
may live as they lift3 it', quite contrary, when We preach
the Righteouinefs of Jefus Ch rift, we preach the feed of
all good works, and thofe that have this feed, good works
will come out of them. Bat faith he further, They would
have Righteoufnefs, but what? they flight the Righte-
oufnefs of Gods making, the Righteoufnefs of his Son, -but
they muft have Righteoufnefs of their own to tender up to
God& then when they come to good works they wil flight
Gods good ^ works, and they wilJ be giving to Godot their
good works, the world doth negie& thofe as light things
chat isjthe works of mercy,to receive the Saints 8cc,No,but
LU 2 they
444 An Expojltian of Chap.io.
they will have other brave work?, to build Churches, and
Temples, and Monaftries, and to lavifh out gold about
them, and they are the chief good works : they will not
come to do the work as it were of a Servant, but rather the
work of a Benefa&or to God, for in relieving thy poor
brother when none but thy felf and God knows it thou doft
the work of a fervant then, bue to build brave Temples,
and Monaftries, and laviih out Gold upon them, this is
for you to be a Benefactor to God. But thus much for his
fpeech.
; ■;'-. ;
S&w in Rigbteoufneft*
The ge- ^' e know that the Prophet, though he would lead the
nuine People to Chrift, yet his preaching was molt in a Legal
meaning, Way, Sow Righteoufmfl : that is. Go on in the wurks of
Righteoufnefs, thofe works that are right, and juft, and
equal, fuch as you may give a good accompt of them be-
TheText fore God and man ; as ifhe mould fay. Do not you think
paraphra- to put me off meerly with outward (ervices, with offering
fcd. facrifices, and with this kind of pompous worfhip, in this
fuperftitiousway, I will never accept of thefe things 5 but
let me have Rigbteoufne^ let there be the works ofRigbteouf-
»*/?, according to the Rules cf Rigbteoufnefi5 Co work. And
the Jews if they did but perform the the external works of
Righteoufnefs, they might have external Mercies, if fo be
there were a proportion between one work and another. If
indeed they did fome works of Righteoufnefs, and not the
other, then they could not expeft mercy from God 5 but
though thete were no faving Grace in them, yet if they did
but perform external works of Righteoufnefs, and there
was a proportion between one and another; there doth
feem to be an external Covenant that they were under for
outward Mercies that they mould have for their outward
Caution* Righteoufnefs ; Not but that I think for Heaven there they
mud have true Grace and Gadlmefs^as the Saints mufthave
now
Ver. 1 2 the Prophejle of H o s E A. * 445
bow; but external Mercies were more annexed to external
Duties than now among us.
You will fay , . We have external Promifis too. Queft.
Yea, but that's made to Godlinefs in Chrift Jefus. ArSw%
> Now from the words we may note,
Firll, That the Anions of men they are Seeds; fuch feeds as
wil certainly come up: other feeds may die in the ground & obf. u
rotand never come up; but there is never an Action that
thou performed but it will come up one way or other, it
will come up to fomething.
And fecondly, It tvrB come up in the fame, kind ; the feeds Obff2*
of Tares will not come up to W heat; but it will be a Tare;
and To the Wheat a Wheat : all our anions will come up
in the fame kind. Men neglect their actions, and think
that when they have done, it's over, they forget what they
did yetterday or the day before; but though you may for-
get it, y#t it will come up in the fame kind,, though you
think not of it : I remember fliny reports of fqme parts in Plinie;
Jlffirica> that when they fow their feeds, they go away and
never look after it for many months together: So tisin
many men they fow but they never mind what they have
done, and quite forget what they have done till they mult
come to reap. But certainly thy aft ions there they lie and
will grow up to fomething.
Thirdly, 7 'be feed lies in the ground rotting a while > but */- Obf.jv
ter wards ernes up : fo it is in our actions, they feem as if
they were quite forgotten, but they will come up, yea,and
good actions they feem as if they were wholly loll many
times; well, though the feed doth rot, rot in the ground
for a time, yet it will come up afterwards.
Fourthly, The feed when it is fov?n it comes tip through the Obf.4*
bleJJingofGoduponit$ it's no endeavor of the Husbandman
can make the feed come up, but he mult leave it to the
blefling of God. So the feeds of our A&ions muft be left
to God., Gods Juftice will make the feeds of the wicked
some up, and hisgoodnefs and mercy will make the feeui
of
446 m An Expedition of Chap. 10.
of the Saints to come up; leave thy actions to the blefling
ofGod.
Obf. ?, Fiftly, Ihe better the feed \ia for the mofi part the longer it lies
under ground. When you fow Wheat and Rye you fow ic
^Preached at this *timeof the year, bat when you fow Early and*
inO&oUr. Oats you fow them in the Spring time, but that endures
not froft and fnow as the Wheat doth. And Tq the beft of
our a&tons lies longeft under ground.
Obf, 6. qfje Minifers of God they are Sowers of the Seed of the Word $
and the Hearers they fhould be Sowers too. The Miniiler Tows
the Word in thy ears, and then thou moulded take it from
thence and fow it in thy heart, thy life and converfau-
on.
Obf. 7, If our a&ions bt feeds that &e fovo^ then large ap-portwiuks of do*
tng much fervice for Godfhouldbemr riches : like a large field,
that is fown with good grain, if thou halt a heart to im-
prove thofe opportunities.
Ufe» Oh ! that we would but confiderof this,That when the
Lord gives to men and women a large opportunity for fer-
vice, God lets them out fo much Land, Go (faith God)
you muft husband fo much Land, and fow it for mine ad-
vantage : Many of you that are poor people you have not
a foot of Land in the world, and ycu think that thofe that
are Landed- men they are happy men ; Doth God give you
opportunity of fervice to honor him 1 Oh ! thou had got a
great deal of Land, the meaneft of youthat have opportu-
nities of Service, God lets you out his Land, you have a-
bundance of Land and Ground that God gives to you,and
a man mould account himielt rich according to the oppor-
tunity of his Service : As men in the Country account
themfelves rich according to the Land that they.bave to
Ltvlt.ly, plow and fow, in Levit.iy, 1,6. Jfamanfhallfan&ifieunto
i^t thehordfomepartofafeldo^hiipofjejfon, then thy t fern man
pall be according to the fend thereof The meaning is, That
if a man will fan&ifie a piece of Land to God, well5 what
is this Land worth I Why (Taith the holy Ghoft) you fhall
prize
Ver.i 2. the Prophejie o/Hosea. 447
prize it according to the feed thereof, if it be a great piece
of Land, yet if it be not fit to bear fo much feed you muft
account it worth, but little, buc if ic be a lefs piece of Land
yet if ic be fit to receive fo much faed, then.it's worth fo
much, thou (halt prize it according to the feed thereof : . .. ,
fo the opportunities that are fit to receive much feed, Oh ! ™ te
thofe opportunities (hould be rich opportunities ; and we
fhould account the price of our lives to be according to the
feed thereof: Thou liveft facb a year, what's thy life
worth f it's according tc? the feed thereof. And fo for thefe
four or five laftyeers. Oh! what opportunities have we.
had for fervke for God ? Now they are to be prizgd accor-
ding to the feed thereof, that is, as we might do fervice and
work id thefe yeers. Then certainly if we mull make the
eftimation of our lives according to the advantage offer-
vice that we might do for God, then thefe laft five years we
may reckon for fifty. It's a great blcfling to have a good
feed time ; the Lord hath bleft us with this good feed time.
Oh now, what a folly were it for a man out of bafe penu-
rioufnefs to fave his feed, that he will not fow h*s ground,
becaufe he is loth to venture it, or through love of his eafe
he is loth to go abroad , it's fomewhat cold, and he will
keep by the fire fide, and wil not go abroad to fow his feed.
Oh I thus it is with us, we through our bafe unbelief, we
will venture nothing for God, we are loth to put our felves
upon any difficulties Oh this is our folly.
WeH, but what feed? It is not every fe?d will ferve the Obf.g.
turn. Be fowers, but fow in Rigbteeufnefo let it be Rigbteouf pf. 126,6
nefi> let it be precious feed. In ¥ [aim , 126. 6.7h ey [hall bear
preciow fied mtb tbem : Oh! there's many that fow vene-
mous feed, that will bring forth poyfonful fruit, all their
daies they have been fowing nothing but feed of urirlghte-
oufnefs, yea,this field that God hath given to us,of oppor-
tunity of fervice for hi rr^, What have many dor.e? what
have they fown ? they havefown fait in it :■ that is, They
have fown their Paffions, they have fown Contention, and
the#
44§ An ExpoJItionof Chap.io.
they have (own the feeds of Difcord , for that hath been
thecaufe that our field that we have had, thofe opportuni-
ties that we have enjoyed for God hath bin fo barren, there
hath been fo much fait, the fait fpirits of men and women
have been Co manife&ed in their Paffion and Frowardnefs,
and their Contentions one againft another, that it hath
p , made us barren - In Prov. 6.14. Frowardneji U in bis heart -7
1 4.1*0 ' ^e devifetb mifchief continually ,k fojvetb difcord. And verf. 1 9.
it is made one of the things that the Soul of God doth hate,
. . That a man fheuld for? "Difcord. Aftd fo in Pr$v. 16. 28. Fro-
2o^' * ' ward men fow. flrife. Oh ! how many are there amongft us
that go from one place to another, and tell you fuch a tale,
and fuch a report, and fow nothing but itrife and difcord >
Ohl it's that that the Lord hates. What 1 in fuch a time
as this is to fow Difcord! there could never have been a
Thistime tIme wherein the lowing of Difcord could have been fo a-
mofl unft bonunabJeasinfucfa a time as this is; Oh! let men take
to few the .heed of fowing Difcord 5 God calls for the feed ofRigh-
mes of teoufnefs.
diJcord- And reap in Mercy.
Expof. 1. For the opening of this, I find many carry it, Mercy to
men : that is, Do you (ow the feeds of Righteoufnefs, and
let the fruits of Mercy be abundant amongit you. But to
carry it according to that that is more like to be the fcope
of the holy Ghoft.
J2W. 2* % Mercy ) we are to underftand, the Mercy of God. Now
* there's Two things that is to be obferved in this phrafe.
Opened. Firft, That it is in the Imparative Mood, Reap in Mercy ,
B ot, Tejhall reap in Mercy .
mb Secondly, In the Original it is. The Mouth of Mercy .
ion Now for the opening of the words according to theft
adosmife- phrafes.
rktrdU. For the Firft, That it is in the Imparative Mood, Reap
in Mtrcy ; not, Xe jball reap in Mercy .
This fignifie$ theft two things.
1. The
Ver. 1 2 the Prophefe of K o s E A. 449
1. The certainty of the Mercy they flu I J have. And
2. The readinefs of the mercy, that it is ready at hand
for them to potfefs ; juft as if one mould fay to you in your
(hops. Let me have this commodity and here take your mo-
ney , that is, here's your money rcadie and certain.
And then, from the other word, In tfo mouth of Mer-
ck.
Now if the Tranflate>r§ had tranflated it thus, Sow in
Rigbteoufneft, and reap In the mouth of Mercy, it would have
been obfeure : but thofe that underftand the Hebrew
tongue,know the meaning of this Phrafe to be nothing but
thus much. The mouth of a thing is ufed for the propor-
tion and meafure of a thing, you {hall have it thu3in Lev. Levit.t7.
27. 16. ("the fame Scripture that I quoted before forano- *^*
ther purpofe) Thy efiimation (ball be according to the feed there-
of. Now the word in the Hebrew isa The estimation (hall
be to the mouth of the feed, that fc3 according to the proporti-
on of the feed fo (hall the eftimation be. And fo you have
it in-Exod- 16. i6« Gather every man according to whathifhaM Exod, 16,
eat. It is the fame here, Ho the mouth of every man% in a pro- i6»
portion according to what's fit for every man.
lou jhall fow in Eight eoufne fl.
Thus, Sow in Righteoufnefs, it's a poor feed that we (hall
fow.* now God doth not fay, you (hall reap in Rightcouf-
nefs, but m Mercy, from the mouth of Mercy. You take
out of the mouth of the fack, and fow, but your poor pro-
portion that you low, when you come to reap (if you be
faithful) you (hail reap according to the proportion of
Mercy, what is fit for a merciful God to do, what is futa-
ble to the infinitenefs of my Mercy, fo you (hall reap, not
futable to what you do and your proportion, but look
what is futable to the infinitenefs of my mercy that you
(hall reap : It was fo towards the Jews, if their obedience
was but external, yet they mould have mercy beyond their
Mmm outward
450 An Expofitim of Chap. IO
outward obedience: but ifit be applied to thofe that Jive
in the times of the Gofpd, indeed that which conies from
you being fomixt as it is, is but poor, yet you may expeft
to reap, not according to what you do, but according to
are "in " wnac ma^ man^€^ tne infinite mercy of an infinite God 5
meanim- every .man that (hall in the uprjghtnefsof his heart, that is
ploymets never fo weak, and is imploy ed in very poor, and mean fer-
encbma- vices, yet if their hearts be upright they (lull not reapac-
§e^ cording to the meannefs of the work, butwok what glory
and happinefs is futable for an infinite God in way of infi-
nite Mercy tobeftow3 that they fnall have in the month of
Mercy ^ futable to Mercy. Thus you have the meaning of
the word.
Obi, 1. Now obferve: Firft, As a man fives fo pall he reap 5
Though he (hail veap more than he fows, yer he fhali reap
in the fame kind; if he fows wickednefs, he (hall not reap
mercy ; but he that fows righteoumefs, he (hall reap mer-
cy. Jt is a mocking of God, for men to think that though
G&L67. they fow wickednefs yet they (hall reap mercy, the|efore
(kith the Apoftle in Gal. 6. 7. As a man fows, fo fhali he reap.
God is not mocked, if thou thinketlto reap mercy when
thou foweft wickedneO.thou mockeft God to his very face 5
If a man (hould go and fow Tares and fay, I (hall have a
good crop of Wheat, would not you think that man mad5
or he (hould think you a fool to tell you fo and you beleeve
him? So for you to think that either God or man (hould
beleeve that you (hould have mercy when you fow not
righteoufnefs (I fay) it is to mock God, and know, God
is not mocked, for what a man fows, that (hall he alfo
re*p, and thy fruit (hall be another manner of fruit, Thou
(halt rent that which (hall be bound in bundels, and thou
bound together with it, and caft into unquenchable fire :
But thofe that fow righteoufnefs, there's never a feed of
theirs (hall be loft, they fhali be recompenc'd for ail their
Ff 126 6 Pa*n8^ labor,& fu fieri rigs; for fo faith the Lord, Ff 126.6.
' lhat thofe that fow in tears.) they fhaU reap in joy 3 there (hall be
an
Ver.i 2. the Prophefie of Hose a. 45!
an afluring fruit to thofe that few in Righteoufnefs, for
Righteouinfs it is thenioft prctious thing in the worlds Qof^j.
it it be true Gof pel Pvighteouinefs,icL (llay) more worth, Rightel
one righted is more worth than Heaven and Earth; God ouinefle
will not lofe that feed, it's precious feed, there is more ot themoft
God in one righteous Aft of a Godly man than there is in Precious
all the works of Creation and Providence, (except Angels .ri?1Rg 1J] ,
and Saints) than in all the whole frame ol Creation.
Thereafonis this, Becaufe in all "the Creation Gods TheRea-
Glory i^ there but paffively, God works there and it is paf- fo*v
£vely, and holds forth his glory; But now, when it comes
to the Righteous Acts of the Saints, there is an Active way
of glorifying God, there's an aft of Gods life, There's an
Aft of the very Image of God, and the Life of God, and
the Divine Nature is there, and therefore there is more of
God in the wording or Righteoufnefs than in any thing
elfebendes.
Oh: let the Saints get a price upon the aftiom of Righ- TJfe,
teoufnefs, though theie be much evil mingled, yet there's
a gi eat deal of the glory of God in everyAftion. If we were
bill grounded in this principle it would make us abound
in the work of the Lord 5 fo in the morning and in the eve-
ning let not thy hand reff,t>;tiftGod with thy feed, do not
bedete ced ./?th this diftcuUy and the other, He that eb»
ferves the wind (in Ecclefi 1 1 .) be (hall no fow 5 and be .hat re- ^cci' l lt&
gar J j the clouds, he pall not nay. Is ic a duty that God re-
quiresofthee; do not think. Oh! but it's windy weather,
and ill weather : no, but fov? it, Soxp it in rigbteoufnej?,
and commit it to God, a -id thou (hale leap. Oh ! bicfTsd
are thofe who have fown n ch for God in their life time,
Oh I the glorious harveft thai thefe fhali have, the very An-
gels (hall help them to cake in their Harveftatthegieac
day, and they need not take thought for Barns, the very
Heavens fhall be their Barn:5 and Oh the joy that the;e
(hall be in that Harveft, and the 4ngeis will help 10 hug
the Harveft fong that they (hail ling that have been Sowers
Mmm 2 in
45 2 An Expojttionof Ghap.io.
in Righteoufnefs $ bat the confufion of face which will be
upon ehofe that were not willing to endure difficulty in
fira,2o4. plowing and fowing, The fluggard will not plow becaufe
it's cold : and therefore (hall beg in Harveft, and%fhall have
nothing : in Harveft he will be crying for mercy, Lord,
mercy now; But what fruits of Righteoufnefs 1 No fruits
of Righteoufnefs, no Mercy, Ob ! Reap in Mercy y that's a
very obfervable expreifion as we have in all the Book of
God, Not reap in Righteoufnefs , but reap in Mer-
cle.
From whence our Note is, Ibat after all vpe d&-,yet rve have
?ieed of Mercy. Lee us be the moil: plentiful in fowing the
feeds of Pughteoufaefs, yet we are unprofitable fervants af-
ter we have done all.
Objed. Jt is true, An Aft of RighteoufnefTe hath much in
it.
Anfvv* Yea, but it's Gods, fo much as there is init,it'sbad,and
after we have done all we had need come to God as beggars
to cry for mercy ; thofemen that have liv'd the mod holy
lives that ever men did live in this world, yet wo to them
if they have not mercy •, if they have not a Righteoufnefs
beyond their own, If mercy comes not in to plead for
them, wo to Abraham^ Ifaac, and Jacob if mercy comes not
in to plead for them, if at the*great day if they have no-
thing to tender up to God but their own righteoufnefs they
are certainly loft and undone for ever. Al that we can do
is infinitely unworthy of the Majefty of God, Oh* the
xGhron. textthatyou have in 1 Chron, 29. 14. when the people did
9*14' offer fo much to God for the building of his Tabernacle^
Mark bow David was affected with it, Who am I (faith Da*
vid?) and what is my people ^ that we fbouldbe able to offer Jo
willingly after this fort ? for all things came of thee;, and of thine
own have we given thee. And when David in 1 Chron. 22.
Chap. 22* j^ wken p^j^had provided a thoufand thoufand Ta-
- lents of fil ver, and an hundred thoufand talents of gold for
the baildingofthe Temple of God, befidesbrafs and iron*
without;
Ver.T2.
tfoVrophefte o/HoSEA,
453
without weighty yet when all comes to all, Out of my po-
verty have I offered this ; Co Arias Moma&ns turns it : In your
books it is. In my trouble have I done this, but the. fame word
that figniiies fr0/*£/e and ajfliUion, fig n i ties 'poverty likewise,
and faith David^keral this, yet in my poverty have I done
this; whereas this was a mighty thing that was oifered. I
remember Sir Walter Rawleglh it is in the 17. Chap, of his
2d Part3and 9th Sect, he reckons up the Turn of what David
did there prepare for the Temple of the Lord, & he makes
it more than any King in the world is worth, he makes it
to come to three thoufand, three hundred and thirty, and
three Cart-load of Silver, allowing two thoufand weight
of Silver,or fix thoufand pound ibriing.to every Cartload;
brides threefcore and feventeen Millions of FrencbCrownV-
and yet when he had done all. Out of my poverty haveldom
this. As if he ftiouid fay, Lord, what is this in refpeft of
thee who art the great God? If thou wile but accept of
this, I (hall be infinitiy bound to thee.
Oh my brethren, let us learn for ever after all our duties
not to be proud, keep your hearts low and humble before
God ; Hath God enaoled thee to fow in Righteoufnefs ?
our hearts are puft up prefently: Oh no, thou mutt keep
thy heart Itill under- Alas ! fuch is the proudnefs of our
fpirits, if we be but enlarged a little in Prayer we are ready
to be puft up prefently ; Oh! what's this to the fervice
that a creature owes to the blefled and eternalGod ? hadii:
thoufpent allthydaies fince thou hadft any undeman-
ding, night and day in the work and fervice of God, hadft
thou been the greateft Inflrument of Gods fervice that ever
wasintheworrd, yet thou haft caufe to lie down at Gods
Mercy-featandcry, Mercy, Lord, Mercy for a poor wret-
ched vile Creature after thou haft done'al , we are fo unable
to do any thing our felves. It's an expreflion of Luther,
Ihevery A& of Thanksgiving is from God: And therefore be
humWed, and cry, Grace, grace to al that hath been : And
fct«pblicklnftrument8 no: uke too much upon them,
but
Arias
Monc.
translated
in pauper*
ute ajjii-
ciione mea.
Ifyipisigbs
Hiit of
theWovld
part 2. G.
17. §?•
The qua-
dry or
treafure
tlutDAvid
offered*
1 Chron,
22,14*
interpre-
ted.
Uie
Ipfigrati-
arum aEtio
Lmht
454 An Expoftion of • Chap.io,
bur. lie low. And there's a man that's worth his weight in
Gold, that can be an Intfrument of great and publick
' work, and yst lie low before the Lord. Oh ! did we but
know Cod we would be (o after our duties, we would be
low.
. , There's a notable (tory I fiad concerning Cyprian when
pfaveTac n€ cafne to ^u^cr martyrdom, and (you will fay) that was
his'Mar- a great fervke, to lay down his life for God : In his Jail
tytdom. prayer he had thefe twoexprrfTions, which are remarkable
in it. The firit exp.eifi n was this/lor^ (faith
* Paratm fum propter he) 1 am prepared to purvrjonb the very Jacrifce of
ncmen iuum vitVmam blood for thy Name fab, yea, Lord, I amprepa-
fingumts -fund™ 9& ^ h jr n „hj;joeverThtit tWQ
jufiimri, Cumeieva- expreflions he had. Vouwdl fay, Now fure-
vcris confrivgerc terra, iy thi> man might iland upon his terms with
fttbquajijjura terrain God. (But he goes on) But when thou aetfl lift
meabfttmfamfwrtcui up thy jklfto fiafo the, 'Earthy L^fTakh hej un-
monti di8um Jum , Jer „hat ditto f the rocMiall 1 bide sny felf, to n bat
eadit JupLY me Z cm , ' ' - . J r n ^ \ k -c
■colli, te/emei mountain fiaU I $ea\ even tofaUupon me f As it
he mould fay, Lord, though I be here ready to
give up my body to be maflacred forlthee, to give up my
blood to be an offering, and to fuffer any torment, yec
when I confider what a God I have to do withal, if thou
fhouideitdealwithmeaslaminmyfelf, Oh! Imuftcry
to the Rock? to cover me,and the Hils to fall upon me. Oh I
this fhould teach us to keep our heamlow and humble af-
ter we have done the greateft work whatfoever . I remem-
ber one of the Germane Devlnes when he was full of fears
and doubt?, when he was to die : fay fome to him, You
AGermanhwc been .fo.im ployed, and have been fo faithful, why
Minifters (hould you fear ? Oh J (he gives this Anfwer)T/?e Judge-
foeech ac mentsofmanandthe Judgments of God are different-, lam to go
ins death [,eforcthe great and Ai-feeingGod : though it's true.God
would not have us daunted with any terrible apprehenfions
of him, but yet he would have us be poiTeft with reverence
foas to be humbled when we think whataGodJ|§ we
faave
Ver. x 2, the Vrophefte of H o s E A. 455
have to do withal: you muft reap in mercy, Oh ! this (hall be
the long of the£aints to all eternity, Mercy Mercy : Not un-
to /*r, Lor^ not unto «r3 but unto thy Name be thepraife.
And then the other Note from that expreffion that we Obf-2.
have there is, Ibat God rviU give abundantly above our rvorlu.
Oh ! it's a point that hath very much encouragement to
poortroubled finner* that are low ; raife up thy faith, it's
not what thy work is, though it be low and mean, and
though there be many failings in thy work, yet is there up-
rigbtnefcj are they feeds of Righteoufnefs that thou haft
fown, thou (halt reap according to what (hall honor the
mercy, of an infinite God at La If. I remember Akxanacr* Alexander
when he was giving a gift to a poor man. Oh! the poor
man dar'd not receive it, it was too'great : yea, but faith
he, though that be too great for thee to receive, yet ic is
not too great for me to g?ve. So I may fay to poor fouls,
when they hear of the glorious promifes to poor people.
Oh .'their hearts are ready to think, this is too good news
to be true5it is too great a mercy for thee to receive, as thou
art in thy felf, but if God will give according to the pro-
portion of his mercy, it is not too great for him to
give.
Now that's the way that God will deal with thofe that
are in Covenant with him, that have all their fruit to come
from iht feed of righteoufnefs : Chrift in ;he heart. I fay
there the Lord will deal according to the proportion of in-
Snice Grace.
Take this one Meditation, That where thereisany up-
rightnefs when thou (halt come to reap from God rhoa
fhajt reap fo much from God as mufl mani&ft to all Angels
andSaincsto all eternity, what the infinite Mercy of an Venco*
infinite God can do, and chat's enough or*e would think: raging
the pooreftChriftian that doth but the leafl for God when medt:ar&
he come* to reap (hall :>av,> an H^rvefi that muft manifcft ^° fP?or
the infinite riches of th^.iinite mere/ uf God, and what i
lie is able to. do for the raifing up of a Creature to glory. S^Sj
Comfort
45^ A* Expofttion of Chap, i o.
Comfort thy (elf in this, in thy poor low condition m
which thou arc, and in the performing ofrhy poor Cervi-
ces. Thus for the manner of the Phrafe.
Breah^your fallow ground-, for it is time to feekjbe Lord
till be come and rain Rigbteeufnefiupwyote.
Breakup your fallow ground &c,^ The Prophet exhorted
them in the words before3 tojow in Rigbieoufnefs^ that they
might reap Mercy.
But you muft not fow without plowing, that were a pre-
pofterous way, therefore chough the words come after., yet
the thing is to be done before. Look thatyouplowupthe
fallow ground : you have been finful and ungodly in your
way. It will not be enough for you now to let upon fome
good a&ions, we will do better, we will do fuch and fuch
good things that God requires of us : No, that's not the
firft work you mud fal upon,but it muft be to plow,to plow
up your fallow grounds.
In this expreffiorc you have here implyed, firft, 7bat tbe
hearts of men naturally are as fellow grounds , nothing but
thorns and bryars grows upon them, they are unfit for the
Seed of the Word. And by this word is here meant thefe
three things 5 when he bids them plow up their fallow
grounds.
Firft, The work of humiliation, the Truths of God,
both of the Law and of the Gofpel muft get into their
hearts, and rend up their hearts, ev*n rend it up as the plow
doth rend up the ground.
Andfecondly, That weeds, thorns, and bryars muft be
turned up by the roots, the heart muft be cleer'dofthem;
It is not enough to weed but a weed here and there, and to
pluck out a thorn here a»d there, but plow up the ground,
turn all upfide down, and get up al the baggagely ftuffand
thorns that was in your hearts heretofore.
And then thirdly. Get a foftnefs to be in your hearts ;
as
Ver.i 2. the Prophcfe of H o s e a. 467
as when the ground is plowed, that which was before hard
ontheoutfide, and bak'd by the heat of the Sun, being
now turned up there is a foft mould of the ground, and fo
by the foftnefs of the mould of the ground it is prepared
to receive feed.
There are many evils in us that we would reform, but See Nath.
we have not been humbled Users' s *
for them,for our ceremonies, * Subje&ion is either pajfive letcer oun
and fubje&ion to * falfe Go- and involuntary 5 or aUive and ^ **ew~
vernment of the Church, witling. Again, Government n&Und
Who hath bin humbled for may be fal fee jfent tally and of it ningThis
thefe thingt, as fin ? We re- felf , or per accidents and by point.
form them as things incon- reafon of fome adjuntts. Lafily Printediw.
venienta but not being hum- fome things are fmb as the cor- Lond- for
bled for them as fin, theve- ruptionsofthem^maybefooner m^a*
ry roots of thefe things are difcerned by a conjeiencious eye: m p^
in the hearts of many, foas others fitch as, by reafon of their vard.
if times mould change, a di- fimilitude toJDivine Inftitution
ftin&ion would ferve their or practice , and their Antiquity
turn to come and fubmit to and?refcription>cannotfofoon,
them again, fo that We fow if at all, be certainly concluded
before we plow. I find in evil; fee Mr. John Cottons
Jer. 4.3. you have this ex- Letter in New- England to Jer,4^#
hortation even in termiminps, Mr. Williams, printed Lon-
That, Jbeymuft plow up the don 1643./^ Benjamin Al-
fallow- ground of their hearts len in Popes- head- Alley,
(only expreft a little fur-
ther) Tbey muft not fow among thorns. They muft not think
to mingle that which is good with that which is evil,it may
be a few good feeds are brought into a bufinefs, yea, but
there is a great deal of evil. My Brethren, take heed of
being deceived that way; many though they do not in-
tend to deceive you, yet they may deceive you by mixing
fome good things with a great many evil, and therefore
examin things. But I note this place in Jeremiah the ra*
ther from the consideration of the time of Jeremiahs Pro-
Nnn phefic*
463 An Expofttion of Chap. 10.
phefie. You (hall fad that the time olJereniUhs Prophe-
fie was in Jofiahs time. Now the time of Jofiab was a tiree
of great reformation 5 there was very much reformation in
his time, yea. but faith Jeremiah, What though you did re-
form, what though you do many things^ you fow among
thorns, you do not plow up the ground, you arc not hum-
bled, the roots of your fin are not got out of you., and
therefore though there be a great deal of ill ftufT chat feems
to be caftout, and many good things are fetuponin the
Worftiip of God that was not former!y,yet you muft plow,
plow up your fallow grounds. The holy Goft joyning of
them together. Sow Rigbttoufnefl) and plow up your fallow
ground.
This Note I would have you obferve. That there are
ibme th &t do Sow > and tiot Plow, and there are others that
do flow, and not Sow, but we muft joyn both toge-
ther.
There are that do Plow> and not Sow 5 that is, They (it
may be) are troubled for their fin, it may be much humbled
for their fin, but they do not reform, after their Humilia-
tion there doth not follow Reformation.
Now as Reformation,where Humiliation hath not gone
before, ufually comes to little purpofe, fo Humiliation
where Reformation follows not after, comes likewife to
Ifa.28. little purpofe. In If a. 28. 24. Doth the Husbandman
24- plow all day to fow \
The text is brought to note thus much, IbaX Godobferves
explained. ^ %\m5% snd that is the fcope of the text, that we muft
not be offended becaufe that the Lord doth not do things as
we would have him alwaies, that is, he lers wicked men
profper fometimes, and the godly fuffer afflictions, but as
if the holy Ghoft fhould fay here, let God alone with his
work, God obferves his times and feafons,as the Plow- man
doth, he doth not alwaies plow 5- fo God hath his times
and feafons and knows when to relieve his Church and af-
flict hiXhurch3 and when the wicked (hall profper and
be
Ver.i 2. the Prcphejle ofH osea. 469
be brought into adverfity, God inftru&s the Plow-man to
know his feafon, and To doth he, and therefore be not of-
fended. And fo mould we know our feafons, we fhould
obferve our times to be humbled and reform, to reform and
be humbled. But this for the Reformation of a State.
But the plowing of the heart3 that's the thing that is here
efpccially intended, and I defire to apply it particularly
to every man and woman. Thofe who have fuch fore necks
who cannot bear the yoke, yet you mud be Plow- men and
Plow- women, for Alice Driver that I told you of, her fa-
ther brought her up to plow, and both men and women,
the daintieft Ladies of all muft hold this plow that is here
fpoken of. Now for this plowing of humbling your hearts
it is for the getting inof Truthsinto your fpirits, that may
rend up your hearts, Tie name fome kvi Truths that are as
it were the Plow- (bare, that you muft not only know them,
but labor to get them into your hearts.
As firft, That fuch is the vilenefs of every fin, as it fepe-
rates the foul from God and puts it under an eternal Curfe.
This one Truth, you muft get this into your hearts, and get
h deep into your hearts, it will help to unloofen the roots
of the thorns and bryars that are there, the fetled appre-
henfion of this Truth.
And then fecondly. This Truth : That, there is fuch a
breach between God and my foul by fin, that ajl the po-
wer in all the Creatures in Heaven and Earth is not able to
make up thL breach, here is a (harp plow- (hare to get into
the heart.
And thetv thirdly, This Truth, that by nature I am full
of this fin, my heartisfullofit, all the faculties of my foul
are filled with (in that is of fuch an hainouf nature. Here
is a (harp plow-fhare to get into the heart.
And then fourthly, That every aftion that ever I have
done in all my life, in my unregenerate eftate, it is nothing
elfe but fin, nothing elfe but fin that hath fuch a vile na-
ture.
Nnn 2 Yea
470 An Expofoion of Chap.io.
Yea further. That if any fin be pardoned to me it is by
yertue ofa price paid chat is more worth than ten thoufand
worlds: 7'bif Truth. Now here's the Gofpel as well as
the Law, for the plowing is but the fpiritualnefs of the
Law, the Truths of the Law in a Gofpel way, for you mult
cake notice that the Law [as Law] accepts of no humiliati-
on for fin, it is as it is revealed in a Gofpel way, in a Gof-
pel way it doth tend to humiliation, for let men be hum-
bled never fo much, the Law never accepts of them for
their humiliation, but the Law in a GofpeJ way fo it comes
to humbiethefouifoasiodoitgood. Now thereforethe
Confederation of the Truths that the Law requires, having
reference to the Gofpel they fcrve for the humbling ofthe
foul 5 Now get in thefe truths and fee what they will do in
thy Soul, youmuft work them in, And let confciencebe
put on to draw this plow, Thefe are as the Plow-ftiare,
and the working of Conscience is the drawing of this
plow; while the plow flops (as when it meets with a thorn
and bryar) now a ftrong Confcience will draw it on, and
will make the thorns and bryars to be rent up by the roots,
if the Confciencebe put upon with ftrength to draw thefe
Truths in the foul ; and though they put you to pain, yet
you mud be content to draw them on in the foul 5 And if
thefe and the like Truths begot into thy foul* and thou
beeft at plow,and thy Confcience be drawing. This is that
Ifhali fay, God freed the P/0#>, yea, God fpeed thefe Truths
that Confcience is drawing on in the foul, for it may tend
to a great deal of good, to prepare thee for the feed that
may bring forth Righteoufiiefs and Mercy to thy foul for
ever. Iconfefs it is a hard work to be thus plowing ; In-
deed for men and women only to hear Sermons, and be
talking and conferring of good things, thefe things are
pretty eafie, but to go to plow, to plow with fuch Truths
as thefe are, to get up the thorns and bryars by the roots,
this isa very hard task; but we muft be willing to do it,
and to continue plowing j as the fallow ground muft not
only
Ver. 1 2 the Prophejle (?/Hosea. 47 i
only be plowed once, but (it may be) it may ftand in need We mull
of plowing the fecond and third time before it may be fit continue
for the feed to be caft in, and fo it mult be with our hearts. p 0WinS'
It may be fome of you have got in fome Truths, and you .
have been plowing ; yea, but fince that time you have had ^jiV^0W
many weeds and thorns grown up, and you mufttoplo- again,
wing again ; it may be it is divers yeers ago fince you have
been thus plowing, and your hearts have lain fallow all though
this while, do not think it enough that once you have many
been humbled, but be often plowing up this fallow ^ears
ground, you were as good have the plow get into your ter*
hearts though it be (harp, as to have the Sword of Gods
Juftice be upon you. We have in thefe times a wanton ge-
neration that have rifen up, that cannot endure to go to*
plow, they would be doing nothing but taking in the
fweet, fas I told you before in a former Exercife) 'Treading
cut the Corn. But this plowing- they cry out of meeriy
through a wantonnefs, and tendernefs of their fpirits, a
finful tendernefs, becaufe they would have nothing but po-
lity and licentioufnefs in their heart? and waies, yet theLw» Q ,±)
Scripture in If/%, 9.62. compares the Mini fters of the Go- Minifters
(pel to the plow;, He that puts bis baud to ihe plow and loo^etb are the
backj it not fit for the Kingdom of ^God^ not fit to be imploy- ylowmen-
ed in the adminiitration of the Gofpel. Though thefe
men cry out fo much of humiliation for fin, which is as
ftrange a Generation as ever have rifen up, that mould cry
out of that, when there's nothing more humbles for fin
than the price that was paid for fin in the blood of Jefus
Chrift,and there is no fuch (harp plow- (hare as that. If I
were to preach one Sermon in all my life for the humbling
of men for fin, I would take a text that might (hew the
great price that was paid for it, and therein open the
breach thatiin hath made between God and mans foul.
But they will not make ufe of the Gofpel neither, fo much
as to be a plow to plow the heart for the work of hurailia.
tion.
Well,
472
An Expofttion of
Chap. lo#
non.
The fro- Well, God hath profpered this work heretofore, and
bmm eft, notwithstanding al the wantonefs of mens fpirits this way,
cW the yec C1 faJ0 m> Godfteed the plow, God fpeed this way of
Law,and plowing the hearts of men, and getting in thofe Truths
preffing that do humble the hearts o* men for their fins 5 thefe were
•humilia- the Truths that God hath bleft in former times, and there's
none that ever did live to the honor of the Gofpel fo much :
for this generation that is come up,they talk of theGofpel,
but they live not to the honor of it, theGofpel hath not
honor by them, nor Jcfus Ghrift hath not honor by them.
But the former generation of men, though in fome things
they might fail, yet certainly God bleit them in their way
fo far as it was according to Truth.
No mervail though thefe men bring forth fuch little fruit
of Rightcoufnefs, it is, becaufethey
fow among thorns, prefently they
are up at the top, and fo confident
prefently in their way , their feed is
among thorns and therefore it doth
not profper. And thus much for
this expreflion about the plowing up
of fallow grounds , both in reference
to general Reformations and Hu-
miliation , and concerning mens
Souls in particular. It follows ;
TheR$afen
[This whol difcourfe is oppoQte
to that , whereby fome would
comfort beleevers in their fins and fir-
ravs : The fum is, that of our
Lord Chrift : Repent, and be-
leeve the Gofpel : and of the A-
poftle, Repentance from dead
works and faith toward the Lord
Jefus Chrift. Mark 11 ?. A8ao.
21. Heb.6.i* Rom.7.2±. iCor.
1 1. 1 1. 2C«r. 7.9.1 o.Ckap. 12.
21.]
Expof. 1
To have
time to
feek the
Lord, a
great
cnercy.
Ufe
For it is time to Jeek^ the Lord,
It is time.
Firfl, Yet you have time to feek the Lord; 'Tis well
for you that you have time tojeehjhe Lord ; It is mercy that
there is any time at al to feek the Lord. It might have been
pafttime with you for feeking the Lord, God might have
fore'd his honor from you in another way, have fech't out
his glory from you in your eternal ruin, Oh! 'tis mercy
that God will be fought of you, and therefore plow up your
fallow
Ver. 12. the Prophejte of H o s E A. 473
fallow gronndy and for? in Rigbteoufneft ; for it is time to feek
the Lord. Oh/ you that are the oldeft and wickedeftj and
yet live ittll, Oh ! remember this Scripture ; yet, you have
time to feek^tbe Lord, It is mercy that you have any time to
feek the Lord : If you did but undei fhmd what this mercy
were, ye would fal down with your faces upon [he ground
and blefs the Lord that you have yet time to feek him. What
doyou think thofe damned creatures in Hell would now
give, if ft mightbefaidof them. That they have time to
feek the Lord , if they might have but one hour mora
to feek the Lord with any hope to obtain mercy from him >
What you are now, they were not long fince : Oh ! do
you fear and tremble, left, if you notfeeking the Lord,you
ere long bt> as now they art, that it frail be faid of you,
Timei*gm> time to feek the Lord is paft ; I will not now be
foughtofyou; Seel^tbe Lord while he may be fctmd, andcall
upon him while he is near> It was a fpeech once of a woman
in terror of Confidence, when divers came to her (it was in
Cambridge) divers Minifters and others coming to her in The far
way of comforting of her, (he looks with a gaftiy counte- j?|°*'a.
nance upon them, and gives them only this Anfwer, Call woman!
time again: If you can call time again, than there may be Cambridge
hope for me : but time is gone.
OhJ that we had hearts to prizt our time, to feek the
Lord therefore while he may be found. And when thou
goeft home, fall down upon thy face before the Lord, and
blefs him that yet it is time to feek the Lord, Ic it time for
the publick, through Gods mercy it is time, yet for us to
feek the Lord. It might have been paft time; and who
almoft that did delire to know any thing of Gods mind
forfevenor eight ycers ago or more, buc did think that
Englands time was even gone of feefcing God > But the
Lord hath been pleafed to lengthen out our time to feek
Him 5, and this we (houJd prize and make ufeof.
Secondly^
474 An Exposition of Chap.ro.
*2* Secondly, It is high time tofeekjbe Lord.
Real, i, For fir ft, God hath been long time patient towards you.
He hath been long fuffering, there is a time that the Lord
faith, He will be weary with forbearing* and therefore
the Lord having fuffered fo long, it is high time for you to
feek him, for you to look about you, left the Lord mould
fay. That he would be weary in forbearing, and forbear no
more. It is fit you mould feek the Lord at all times, but
now it is high time when God hath been fo long fuffering
towards yoa ; how do you know but that the time for the
end of patience is at an end ? And that is the fecond con-
federation, God hath been long patient.
Reaf» 2 ♦ A nd 2 . Mercy it U even goings for Judgments are now threat-
ned by the Tropbet : as if the Prophet mould fay, if ever you
will feek him, feek him now, God is going, and Judgments
are at hand, and therefore it is high time for you to feek
the Lord. As a Prifoner when he is at the Bar, he is plea-
fimile ^ln& a€reat while when the Judg is at the Bench, but if he
fees the Judges ready to fife orTthe Bench, and if they be
gone, then he is gone and undone for ever,then he lifts up
his voice, and cries out, Mercy, mercy. So it is high time
tofeek the Lord, high time, Mercy is going, Judgment is
at hand ; God as the Judg is going orTthe Bench, now cry,
crie oat for your lives or you are undone for ever.
Oh ! this may well be applied to us both in t Re general,
and in the particular, it is high time, God hath (hewn him-
felf to be going and departing from us, only there hath a
company of his Saints been crying, and as the Lord hath
been going from us yet they have lifted up their voice and
cried to the Lord3 fo yet he grants us time.
And then thirdly, It is an acceptable time, becaufe now
God calls upon you, and he holds forth the Scepter of his
Grace towards you, therefore it is no w acceptable to feek
God,{eekhim now and he will be found, 2 Cor. 6. Non> it
the
Ver. 1 2 . the Tr&phefie of Host A. 47 5
the accepted time, the day offalvation, while you do enjoy th e 2 Cor. 6.
means of Grace, while God is offering mercy in the Gofpel
it is the accepted time, therefore now is the time to feek the
Lord, Themifery of man is great upon him for not kno-
wing his time, in EcclefS,6. There the wife man (ahh,7here Eccl. 8 6
is a time for all things, but therefore is the mifery of man greats
becaufe be kgorvetb not his time. Oh ! 'tis true in this regard,
we know not our time and therefore isour mifery great up- Luk» ig.
on us. 0 that thou hadeji known at leafi in this thy day thofe 24.
things that concern thy peace-, milling of time is a dangerous
thing; That may be done at onetime with eafe, that can-
not be done at another time with all the labor that poifibly ;
may be : Thou canft not tell what may depend upon one wntoJE-
day, upon one minute, perhaps even eternity may depend terrifas.
upon this moment, upon this day. A man goes abroad
from his family and gets into company, perhaps into an
Ale-houfe, or Tavern to drink, and there fpends the day
in wickedneft; thou doelt not know but upon that time
the day of thy eternitie may depend, it may be calt upon
that day; as £*/*/ was caft upon thata£t of his, faith Sa-
muel to him, 7be Lord hadihongbt to have eflablifbedtby King-
dom, but now he will not ; Co God may fay. Well, notwith-
standing all thy former fins I would have been content to
have palt by them, if thou hadeftfought me upon this day :
The consideration of this would make us take heed how
wefpendourtimc, how one fpends any day in ones life.
AMarrinermaydothatatonetime that he cannot pofli- An apt
bly do at another. He hath a galeof wind and now he fimile.
may quickly get over Sea, but if he ftaies till another time,
if he would give his heart blood to get over he cannot: and
fo fometimeubou had fuch -gales of the Spirit of God as
may do good to thy foul for ever, take heed thou doeit not
lofethem, ifthoulofeft them thoumaieft be undone fore-
ver. Oh ! 'tis fit to wait upon God for our trme,and if God
gives us time take heed we do not trifle and fay 5 we mail
have time hereafter : therefore in Phil. 2, 12, the Apoftle
Ooo faith,
476 An Exfofition of Chap.io.
Pbil.2.ii faiths Work-out your own fahation with fear and trembling'
opened. (and it follows) for it is God that workgth inyou, both to will
and to do. What a connexion h there ? If God work
the will and the deed, what need I work at all > Nay, the
connexion is thus, Do you work out your falvation with
fear and trembling, take all opportunities you can, let the
fear of God be wpon you, fo as to omit no opponunity, for
you do abibluteiy depend upon God, that ir he doth with-
draw frimfclf from you, you are undone for ever, for
you can do nothing of your felves, for it is God that
worketh the^z^and the Deed. As if we fhould fay to a
illujlmcd Marriner, Be careful, take your wind and fail, for al your
byaiimiU Voyage depends upon God, if you negleft your opportu-
nity you are gone. It Ltimefortheyoungeftof alltofeek
n the Lord, As foon as ever you begin to have the dawning
of reafon it is time for you then to feek the Lord, Oh }
that you did but know your time. Oh ! but what time is
it for old ones, for thofc that have neglefted feeking the
Lord the moll part of their lives 5 Is it not high time for
you to feek the Lord, who have fpent fo much of the time
of your lives in vanky and folly as you have done ? The re-
mainerof the time you have is uncertain, and yet fuppofe
you fhould have fo long a time as in the courfe of nature
you are like to live, yet many of you cannot have fo much
time to feek the Lord as you have had in departing from
God, you cannot have fo much time to honor God as you
have had to dishonor him : and therefore is it not time for
you to feek the Lord ? I remember it is faid of Tbemiflocles,
• , .« ^ that he died about an hundred and feven years ofage, and
c/wfaving when he was to die, he was grieved upon this ground, Now
at his I am to die (faith he) when! begin to be wife. And certainly
death, it cannot but be a grief to a man or woman, though they
lhould be godly, to think. Why through Gods mercy, the
Lord hath begun to work Grace (I hope) in myjieart, yea,
but aflbon as I begin to know God, and have any heart to
ferve him in this world, I muft be taken out of this world :
It
Ver. I 2. the Trophejle of H O s E A. 47;
It was a proverbial fpeech once, l^eigbty things to morrow : Graviora
you (hall find it in Plutarchs lives. Oh,?. take heed this cr«0,Plu:#
proverb be not fulfilled concerning you, Weighty things to
rnorrow,uke weighty things, things of infinite confequence
while you have time. Let weighty things be regarded
then.
It ii time tofeekjhe Lord.
Time, Certainly our time is now for the publick as much England
as ever to feek the Lord, for nevei did God give us fuch an to ieek
opportunity for honoring him as of late. God.
Never any Nation in the world had a greater opportuni- l •
ty for feeking God and honoring*of him than we have
had; we were like to have been befooPd of our opportu-
nity of getting mercy from God: but the Lord hath given
it us again, and betrufted us with an opportunity again
after it was got even out of our hands; Oh J let us then
catch hold of it now, and blefs God that we have it even
reftor'd to us again, and let it be a (Irong argument upon
us now to feek the Lord, feeing we have an opportunity
yet to do it, we have the liberty of his Ordinances more
fully than ever, let us not be befool 'd of it.
And certainly it is time in a morefpecial manner now *•
for us, becaufe that things are in (bgreat a confufion, thae
every body is at their wits end almoft : alas our wife Coun-
fel that is at the ftern, yet they are fain to depend upon
meer providences, and cafuaLies, and the truth is, there is
fuch a confufion of things, that if God mould fay to the *
wifeft man in th« Land, Well, do you contrive which
way you think things mould be beft,and Tie do according
to your contrivance, chey could fcarce tell what to fay, or
what to determine of, if God mould leave it to them : fuch
a confufion there is, that in a rational way you could not
tell how to determine of things. Is it not time to feek the
Lord then ?
Ooo 2 Wc
478 An Expofition of Chap. "I o.
3. ■ We thought it was time to feek the Lord when we were
in great danger of the Adverfarics ; that they would come
to our gates. Surely it is as great time to feek the Lord
now, to feek the Lord that when he hath delivered us from
our enemies that we may not devour one another. And
when God hath given us fome reft from them and faid.
Well 3 all that before you were afraid of was, That the E-
nemies would prevail and then you could do nothings but
I have queld their power in a great meafure, and now fee
upon the work of Reformation, Oh ! we are now at a
ftand and know not what to do,and we goon in fuch craf-
tie waies one againfi another that every one is at a fland.
Oh then, it is time for us to fall down upon our faces, to
feek God to direct us/to regard the great opportunity that
God hath put into our hands.
4. We only now want light to know what to do, and
therefore whereas heretofore we have fought God for po-
wer that we might be able, now we are to feek God for
light that we may know how to improve our ability, fee-
king God ; To labor to put our felves into fuch a difpofr-
tion as God doth ufe to communicate mercy to his- People
in, befides praying to God. There's thofe two things in
feekingGod, Praying to him, and laboring to put our
felves into fuch a way and difpoficion wherein God doth
ufe to meet with his people, and communicate himfelf Co
his People.
7iU I come and caln Rigbte&ufnefi upon you.
IT/H1J The word that is here tranflated [Rain] it doth fome-
iacere! time fignifiefo Te*c&, itisof the fame root; andtheScrip-
docere. ture makes ufe of that fimilitade of Rain, for VoBrine \ be-
caufe of the likenefs of Vo&rims dinilling as the Rain>
Ex f therefore one word in the Hebrew is ufed for both. And
" P ' *' therefore I find divers in Interpreters go that way, Tly the
rvorkjtntil be teaches Rigbteoufnefl; and fo it i« a Prophefie of
the
Ver.12 the Prophejie of Hose a. 479
the Adejpas, do you Sow Rigbteoufnefiy&nd plow up jour fallow
ground^ for it is time to feek, the Lord, tiH the Mejjias {hall come
and teach y oh the RighteoufnefiofGod. So they carry it. But
take it as it is here.
Vntil he rain Righteoufneft. And then there is thefe things 2 prefer-
in it. rc<i-
Firft, lie open what is meant by Righteonfnefi. and then
Rain.
By Righreoufnefti; meant, Firft, That God will deliver Righte-
tbem from opprejfion, that though they have unrighteous dealing oulhefs,
vouh men,yetthey (hall have righteous healing with him. And ac '
thh La great mercy to a people chat God (hall undertake
that there (hall be nothing but righteous dealings betwixt
them and himfelf.
Secondly, By Righteoufnefi is meant. The fruit' of Gods
fait hj nine fi in the fulfilling ef all thofe promifes of bit for good un-
to then, wherein the Lord doth fr He himfelf Righteous. ("Saith
he) If you will now plow up your fallow ground, and
feek the Lord, the Lord will deliver you from oppreffion,
and the Lord will make good ail his faithfulnefs to you,ac-
cording to all that good word that he hath promifed.
And this Righteoufnefs it (hall be Rain, that is : Firft,to Rain >
note that all their good and help it mud come from Heaven whac '
as the Rain doth, as if the Prophet (hould fay, If you look
to men, yea, to men in publick place you have little hopes
that there (hould befuch righteous dealings, or to expeft
that the good Word of God in all his Promifes to his Peo-
ple (hould be fulfilled, yea, but look to Heaven, faith God,
Vie rain, it (hall come down from Heaven by waies that are
above nature, that are above the power of man. Vie rain
Righteoufnefi '. feek him therefore till he rain Righteoufnefs,
be not difcouraged though you (hould fee thofe in publick
glace to carry things never fo unrighteoufly, yet feek the
Lord till he rain Righteoufnefs.
Secondly, By raining Righteoufnefi is meant, the plenty of
Righteoufnefi, that Righteoufnefs (hall come in abundance.
k
4 8a AnExpofition of Chap. 10
I It may be now. Tome men may meet with Come Righteous
dealings and be encouraged when things are at thebeft a-
mongmen,but this Righteoufnefs comes but by drops,yea,
but leek the Lord till He Rain Right eoufnefl. What is it to
have a few drops of water ? You may go into your Garden,
and with a little pot of Water, water the Herbs ; yea, but
when it rains down water, then the earth is refredied. And
fo faith the Lord here. Seek me till I come with a fhowsr
of Righteoufnefs, and rain it down upon you.
Thirdly, Jill be rain Rigbteoufnefi . That is, Till I work
fo gracioufly in the works of my Righteoufnefs to you, as
(hall make the Seeds tbat you have fown to be fruitful, to
grow up to the honor of my Name, and to your good.
Now there are many godly amongft you, and they fow
• - Righteoufnefs, they do many good AcVions, but alas, it is
kept down (till by the fcorching heat of the GppreUors; in
places where Opprcffion prevails,many godly, truly godly
men and women they fow much feed of Righteoufnefs, but
there is little good comes of it, and ail is kept down ; yea
but faith the Lord, Seek me till I rain Pvighteoufnefs, Pie
rain from Heaven fuch fhowers that (hall be the fulfilling
of my Promifes to you, that (hall make all your righteous
a&ions grow up to the praife of my Name,and the good of
your Brethren, Oh ! what a blefled time is this,when there
(hall be nothing but righteous dealings, and all the faith-
fulnefs of God (hall be fulfilled, and there (bill be plenty.
The Notes are :
;>f. i« Firft, that God voiU come to fow Rigbteoufnefl in time. Thofe
that plow aTid fow in Pvighteoufnefs God will come in way
ov. n. of Grace and Goodnefs to them ; Prov. 11. 18. lo bim that
\ . fovretb Rigbteoufnefl fb all be afure reward. Be not difcouraged
you that fow Righteous fctd ; for it is not with the ksd of
Righteoufnefs as with the feed that is fown in the earth,
for if that do not come up in fuch a certain time,it will ne-
ver come up; but you cannot fay fo of the feed of Righte-
oufnefs, k will come up.
Secondly
Ver.i 2. the Prophejte of H o s E A. 481
Secondly 3 Godfometimts comes not presently in raining Rigb- Obf, 2*
teoujnejhtpon. bit people that do fow Rigbteoufnefi : Seek the
Lord till he comes and rains Righteoufnefs : As if the Pro-
phet (hould fay. You have hearts to feek the Lord, to be
humbled., and reform, to fow in Righteoufnefe ; well, be
not difcouragedj continue feeking, fray till he doth rain
Righteoufnefs. After the feed is fown, you would fain
have a fhower the next morning, but ( may be) it will not
be the next morning, ftay till Gods time ; God doth not
al waies hear the prayers of his people fo as to anfwer them
when they would. It is very obfervable concerning Eli-
jab, at one time when he cried for fire to come down upon
the Sacrifice, it came down prefendy : but when he cried
for rain, he was fain to fend his fervant feven times : Elijah
did not get Rain from Heaven fo foon as Fire from Hea-
ven.
The Third Note isthi;, That thofethatfcek^arrgbt will con* Obf, 3.
time feeking God till be comes a?id rains KigbteoufnejL There is
an excellent Scripture in Pfalm. 10 1. 2. faith Vav'^L I will ffi 101.J&
behave my felf wifely in a perfeB way ; C when wilubou come iIIuJirated>
unto me? J will walkjn my houje with a perfe& heart. As if
the Prophet (hould fay, Why Lord, 'tis thy prefence I de*
lire more than athoufand worlds, and Pie endeavor to be-
have my felf in my houfe,in my family, not only in the pre-
fence of others, but in my family, in the moft perfefr way
I can : Lord,wben wilt thou come ? It feems God did not come
and manifeft Himfelf prefently : though David did behave
himfelfinaperfeft way in his houfe, yet David profelTes
he would wait (till. There's many Scriptures may be given
for this, and many arguments why a gracious heart will
not leave over feeking till the Lord comes.
'Tis the Lord I feek, and he is a great God, and is fit to
be waited on,though he doth not come prefendy. We think
it is a matter of State, becaufeof the dinSmce that there is fimile*.
between one and another to make them itay, Why (hould
we think much that we fhould wait upon the great and In-
finite
482 An Expojitionof Chap.iO.
finite God? And perhaps you pray, and find no benefit; it
is fit for yon to wait upon God. There is an infinite di-
Motive ftance between God and you, Seek^ till he comes. If you del
to conti- not get that, that you feek for, yet you are doing your du-
nue iee- ty, and that is enough.
This is a very great evil among many. They are praying
andfeekingGod, but they only have their eyes upon what they Jhall
get by fteking God^ and'tf nothing comes ofit^ then they are discon-
tented } whereas meerly the confideration of that, that thou
art doing thy duty mould be enough to quiet thy
heart.
2, And then further, Ihou canft not be better certainly than
filing God. Whither wilt thou go? If thouleaveft fee-
king God thou turneftfrom thy own mercy to vanity.
And haft thou a temptation to leave off feeking God ? (halt
thou get any thing by it ? Certainly thou canft not do bet-
ter, and therefore feek the Lord, feek the Lord Till he
comes, IJj. 30. 18, is a moft excellent Scripture to uphold
the hearffn feeking God thoaghGod do not feem to come.
The Lord is a God of Judgment ; blejfcd are they that wait for
him. You are not a man or woman of Judgment, you
know not when it is a fit time that things fhould be done ;
But God is aGod of Judgment,he knows how to do things
in Judgment ; and therefore bleffed are they that wait for
him. "Thinkofthis, and deny your own Judgments, and
your own thoughts, and know that you are waiting up-
on God, that is a God of Judgment, that is infinitely wife
to come to his People in a fit feafon, and to come fo that
at laft you would not wifh that he had come fooner.
And know. That all the while you are waiting, God k wor-
king good, We are waiting upon mens doors, and they
take no notice of it: butifweknew that all the time we
are a waiting our Petition were a reading and they in con-
futation about it, and we only waited for the HTue of the
confutation, it would fatisfie us. And fo a gracious heart
may be allured of this, Haft thou fought the Lord in the
truth
Ver. 12. the Prophejie of Hose a. 483
truth of th^f heart? The thing is not come yet, but ever
fince thou haft fought the Lord the heart of God hath been
thinking of that thing which thou (bug hte ft him for, and
wilt not thou be feeking God iiill till He doth
come ?
And then, While thou art feeing Godjhon art not altogether 4.
without feme dews\ Indeed God doth not come and rain in
fhowers, that Righteoufnefs that he will •hereafter, but
furely thou haft dews, thou haft fome encouragements,
and do not flight thofe dews of Gods Grace that thou hall,
for then thou maieft flay the longer before the (howers of
Righteoufnefs come 5 prize the dews of Gods Grace and
the (howers of Righteoufnefs they will come the fooner.
Many Chriftians though they have many dews of Gods
Grace upon their hearts to refrefh them, yet becaufe they
have not (howers they think it isnothing ; what haft thou
no dews of Grace? What is it that keeps thy heart fo ten-
der as it is? Thou wouldeftnot for a thoufand worlds wil-
fully (in againft God, certainly if thy heart were hardened
the Truths of God would not get into thy heart fo as they
do : Indeed the rain comes in a vifible way ; yea, but there
are dews of Grace that come in a fecret way ; Thou doeft
not indeed fee the comings in of thofe dews of Grace up-
on thy heart, yea, but others may fee the effeft of thofe
dews*
And then laftly, Seekjhe Lord till he comes • why ? Becaufe
when he comes he will come more- fully a great deal. It was a no- 5 •
table fpeech of Mr. Glover the Martyr, when he had been
feeking God for the raining of Righteoufnefs, hewaswil- UxGlwa
ling to give his life for God,and yet God had abfented him- the Mar-
fclf from him, Oh! God was not come, hecomplahVdto W*
his fellow Auflwi that God was not come h well, butfaith
his friend, he will come; and give me a fign before you
die, if you fed the Spirit of God come to your heart : welJ,
the poor man continued all night, when he was to be
PPP burnt
484 An Expofition of Chap.io.
* v
burnt the next day, and yet he was not come, yea, the
Sheriff came to carry him to the Stake, and yet his heart
was dead. But he goes on till he came within the fight of
the ftake, and then the holy Ghoft came into his heart, and
fil'd him with joy, fo that he lifts up his hands and voice,
and cries, He is come^ be is come. Now there came a (bower
of Pughteoufnefs upon his heart, he was content to feek the
Lord till he caree,
ObC 4 And that may be a fourth Note, That thofe that are con*
tent tG feekjSod tiB be comes , when he comes be will come with
plentiful powers in raining Rightemfnefl. Oh I how many I
how many curfed Apoitates are there that will curfe them-
felves one day for not continuing feeking of God till he
comes ? Perhaps there are fome that have had fome convi-
ctions of confcience, and becaufe they have not had encou-
ragement prefently they were difcouraged, and fo thou
haft bafely gone back, and now God hath left thee, and
thou art become a bafe ufelefs Hypocrite, and art a diftio-
nor, and difgrace to Religion, and all becaufe thou woul-
deft not (lay till God came : Oh ! but others ftaied till God
came, and God earnest length fo fully that now they blefs
his Name that they did ftay. I remember I have read of
... Columbus that was the firft that found out the Weft Indies,
Columbus anc* tlie **ory **itn °f bim,that his men were even weary,he
" was fo long in failing, & fo they were refolved they would
come back again, that they would, fo that then all their
labor had been loft. But Columbus he came to them with
all intreaties to go on a little time, and at length prevail'd
with them to go on but three daies longer. So they were
content to venture three daies, and within that three daies
they came to fee Land, and fo difcovered thofe parts of the
world that were fo little known to thefe parts. Now whae
a miferable thing had it been if they had come back and
loft all their Voyage ? Thus it is with many a foul failing
towards Heaven and eternal life, Thou haft been a long
time toft up and down in the waves of the Sea, the waves
of
Ver.i 2. the Prophejie of H o s E a. 485
of Teraptation,and of Trouble, and thou thinkeft it's beft
to come back again : Oh ! ftay a while, do not limit three
daies, but go on 5 yet it may be faid of fome that had they
proceeded in their voiage but three daies more, they might
have come and feen, whereas now they have loft all. Oh t
feek the Lord then till he comes and rains Righteouf-
nefs.
And then the fifth is this. The belfi ofthofe that fee\God Obf. f.
it if from Heaven, Till HE Rain. They do not fo much ex-
pect help from Creatures as from Heaven, they look up to
Heaven for their help; when ail comforts in creatures fail
they look upwards and there fee their help.
And then the iixt Note is this, That the fruit of Gods coming Obf,6%
to hti People after feeking, it it, To make them fruitful , that's
the end of Gods coming, the end of the Mercy of God in
coming to people, it is,to make their feeds to grow up and
be fruitful. It may be you would have God come , but
wherefore, to bring comfort to you ? No, the end of Gods
coming to his Saints, it is, To make them fruitful , and this
would be an Argument of the (incerity of your hearts in
feeking God : When you are feeking him, what do you
feek him for, only for comfort, and peace, and to eafe you
from troubles \ Yea, but do you feek God that you may be
fruitful? The Hypocrits feek to have Grace that they may H . •
have Comfort, and the godly feeks Comfort that they may ^&Gme
have grace, foitis, That Godmay rain 'Righteoufuefi : I am for Cow-
as a dry ground, Oh ! that God would come with the in- firtchkf-
fluence of his Grace to make me fruitful in the works of ho- lv» Szints
linefs : Many of you would have comfort,(as now in thefe 5ek ?°m~
daies mens ears are altogether fet upon comfort) but is crlce
your comfort the (howers of God? doth it make the feeds
ofRighteoufnefs fru&ifiein your hearts? Certainly you
can have little comfort of that comfort that is not as rain
from Heaven to bring up the fruits of Righteoufocfs in
your hearts, and in your lives.
Ppp, 2 And
486 An Expojition of Chap. 10.
°W«7. And then feventhly, Gods coming with bkjfings upon tbofi
tbatftekj)im,it U, Mgbteoujnefi : that is,The good that they
have as a fruit of feeKing of him, it is, The fa [filling of Gods
Wordy it is but Gods Faitbfulnefi that was engaged for ir.
Je(us Chrift had purchafed it by his blood, and they had
a bond for u before, what ever good they have from
God.
It is an excellent Note to help us both in ourfeeking
God, and in the comforts that we have. When we are
feeking God we are not feeking God meeriy as a gratuity.
Though in reference to us it is only free Grace, but to
Chrift ic is-Righteoufnefs, it is that which Chrift hath pur-
ijoh.r. chafed, therefore faith Saint John, If you confefi your fins :
9« he doth not fay, it is mercy for God to forgive them, but
it is Juft with God. And fo when you receive a mercy
from God, you are not to look upon it as a meer Alms,
though in reference to your (elves indeed it is fo.but in re-
ference to Chrift your head it is Righteoufnefs, it is that
which Chrift hath purchafed, and that which God gives
you as a fruit of his faithfulnefs, as wel as of his free Grace,
when thou art Feeking of God let not only the eye of thy
faith be upon the Grace and Mercy of God, but upon the
very Righteoufnefs of God.
Obf,8, And then another Note may be, Though the good we do is
our own good, yet God rewards it as if he got by it : God makes
Promifes to us that if we do thus and thus we (hall enjoy
fuch and fuch mercies.
Sow to your [elves.
When we fow, God gives us leave to aim atourfelves,
but yet when God comes to reward us, he doth reward us
as if it were only for him and not for our felves, he rewards
us in waies of Righteoufnefs.
And thus much for this Verfe of raining Righteoufneji.
God hath another rain for the wicked and ungodly, .in
Pfalmx
Ver.13.
the Prophefe of H o s E A,
V
487
Tfalni) 1 1. he rains fnares5 and fire and brimftonc up-
on them.
Ve r. 13.
le have Plowed wickednefs, ye have reaped iniquity , ye
have eaten the fruit of Lyes,
NOtwithlunding all exhortations, and all offers
of mercy,yet you have gone quite contrary (faith
the Prophet:) Inftead of breaking from your iniqui-
ries.ypu have plowed your iniquities. The meaning is
this: Y ou have taken pc>ins to propagate that which is
evil, you have taken paini to prepare for wicked things
and to do all you can for the propagation of that which
is evil, both in your felve* and others. That is the
plowing of wickednefs. The flowing of the wicked is fin3
their endeavors , (that is the meaning) their labor it is e-
fpecialiy for the furtherance of fin, the very firength of
their fpirits is let out for the furtherance of their fin ;
In Job.^>'%' Even as 1 bavefeen, they that plow iniquity , and
fow wickednefs reap the fame : to plow it is to endeavor ^nd
labor for iniquity, for fo the word that is here tranfla-
ted Plow, it iigniries,*0 Frame things, to ^Vi^things, to
Endeavor any thing with all pur might 5 that is the fig-
nification of the word. You have fet your hearts alto-
gether upon this work, for the furthering of wicked-
nefs 3 in thinking ofit, in plodding aboutit, in ftirring
of one another, and doing all you can in your endea-
vors for the furtherance of wickednefs.
Yea, You have been willing to go through ail diffi-
culties to accomplifh your wicked indentions : As we
reade in Micab, 7. 3. it is a notable Scripture, it (hews
the ftrong endeavors of wicked men after their fin. Tbey
do evil (faith the text J with both bands rarneftly. Ic i a
very ftrange text, they are willing to take pains and
plow for their fin.
Oh!
Expof, in
general. *
ProVr2i4»
Job, 4, 8.
Vt benefxiant,
Munftcr.
Vel m turner m
(matafiaj bona
faiunt; i-e^
iuftifictnt+
438
An Exposition of
Chap. io.
Some take
more pains to
perifh than
others to be
faved.
yet complain
ofany diffi-
culty in Gods
wales.
Oh ! liow many are there that take more pains to go
to Hell, than others do that goto Heaven? chey will
fo ftruggle,and fufter for their fin,willing to break with
their friends to accomplilh their finful lufts, willing to
venture their eftates, to hazard their healths, willing
to do any thing in the world, they are willing to go
through all difficulties that they may have their fin :
Yet they will not plow for God : Oh ! they complain
ofany little difficuitie in the waies of God; bat com-
plain of no diflicuitie in the waies of fin. Oh! what a
wicked and wretched heart is this, to be offended with
any hardnefs inGodswaies, and yet be content to en-
dure any hardnefs at al in the waies of (in ! Oh! that
we were but as inftrumental for God, and willing to
plow,as hard as others do for that which is fin. And
Oh ! when you ftiall come to die, to reap the fruit of
your labor, what terror do you think will this be to
yourconfciences, when it mu (Uell you chat you have
taken more pains in the wales of wickednefs than ever
you did in the waies of God? As it was faid of Cardi-
nal Wolfys when he was to die, Oh ! faith he, Mad I
but fervid God as diligently as I have ferved the King, he
would not have given me over in my gray hairs. So when
you (hall come to die and your confeiences fhali fay,
Oh ! that I had but broken as much fleep to prayer and
feeking God, Oh ! that I had but ventur'd my eftate,
and name, as much in the waies of God as in the waies
offin, it had been happy for me 5 Is it poflible that any
of you can die in peace of confeience, and yet your conf-
eiences fhall tell you that you never took that pains for
God as you have done for fin ? In a good motion that is
for God, if others do it you will agree and go on with
them : I, but you will not plow hard for it 5 but in
things that areCutable to your lufts, you will not only
move fuch a thing, and joyn with others, but you will
plow hard for it, Oh! what pity is it, that mens parts
and
Cardinal
Wolfey. See
the Book
of Martyrs*
Who cannot
die in peace
(without fe-
rious repen-
tance)
Ver. 1 3 the Prophejle ofHosKA. 489
and ftrength fhould be laid out Co much upon that which b
evil! Men that have a&ivefpirits, Oh! how inftrumental
might they be for God if their necks were but in Gods
yoke i but they, all the daies of their lives, have their necks
in the Devils yoke, and are plowing for the Devil all their
daies, and they will reap accordingly.
Now this plowing wickednefs was efpecially their way Expof.
offalfe wor(hip, Oh ! they endeavored there, they plowed in $Anic*
hard to get up their falfe worfhip, their worfhip at Van
and Betbely and not to go to Jemfakm to worfhip. Ic
follows.
Ton have plowed wickednefs y je have reaped iniquity .
Youdonothearofanyfowing; for the truth is, there
neednofowingforwickednfs, there need be but the pre-
paration, do but plow, that is,do but prepare the ground 3
and wickednefs will come up alone. When you plow
Righteoufnefs you mud fow the feeds of Righteoufnefs.
Te reap iniquity.
The meaning is this, You have your hearts defire to Expof,
bring about your own ends, to have what you plowed for.
Sometimes men do plow and take a great deal of pains in
that which is evil,and God erodes them ; but at other times
God lets them reap: that is , Do you labor for to promote
fuch a thing though it be not according to Gods mind, it
may be God will let you have it ; well5 you plow for it,
and you (hall have it; and doeft thou blefs thy felf in that *
Oh! wo to thee, it is a woful harveft that thou haft, it is
a fearful curfe for any man or woman for to have their
hearts defires fatisfied in their fin3 it were a thoufand times
better that thy plowing were to no purpofe at all, that all
thy labors and endeavors were qui te loft ; thoH art loth to
lofe thy endeavors in the waies of fin3 Oh ! but it were a
thoufand;
4gO An Expedition of Chap. io.
thoufand times better that thy endeavors were all loft than
that thou fhouldeft attain that which thou piowert for.
«nu» But I find the word that fignifies Iniquity , is ufed in
Scripture to fignifie, 7be punifbment of iniquity : for the
Hebrews have the fame word to fignifie Sin> and the punifb*
went of fin,
Orthus, which I think the holy Ghoft hath (ome aim
• a^5 ¥ on plow f faith he) wickednefS} and Ma*) iniquity • the plo *
here melt wing was *or their &lfe%<#Mfr a"d cheir raping was ini-
bv inm* ^'nV : * De&ec^ V°P o^ferve this Note further.
quity. That, The fruit of falfe v&orfnp it is the encreafe of fin in a
Obf. Nation.
You plow wicked nefs, for fo afterwards it is called, Ih
great r/ickednejs -, and the fruit of that, it is theencreaie of
much fin, it brings forth a harveft for fin. When men have
ftriven to fet up any falfe wodhip, and have gotten it up,
what is the fruit of it? There grows prefently a formality
in Religion Men have a Reiigion, and yet they enjoy
their lulls, for only the true Worfhip of God is that which
will not ftand.with mens lufts, therefore when men fet up
any kind of falfe Worfhip, this will be the fruit, there will
be a formality in Religion, and this will pleafe men ex-
ceeding w^Hj for they can live in worldlinefs, andlicenti-
oufnefs, and this will be the fruit of it. And verily my
Brethren, this is one main thing, that makes carnal, loofe
Why car- hearts contend fo much for a loofe kind of worftip, that
nal men tney m»y have loofnefs in their waies fo much the more :
contend Endeavoring for this kind of evil the fruit of it will be
iSr the reaping of iniquity.
Ion have eaten the fruit of lyes.
Lyes here pir^ what are thofe lyes that they eate the fruit
what* Qi}
Firft, Thofe arguments by which you juftihejrour felvea
Reafo'ns in your iniquity, Yea, but they are but the fruit of lyes.
for it. lhey
Ver.i 3. the Trophefic oj Hosea. 401
They would fee up a way or falfe worfhip, but they would
havefome Reafcns tor it,they would have fome arguments
todefendit, and thofe., Oh how they hugged and clofed
with them, and lee any one bring and (hew them that
fuchathingmay be proved thus and thus by fuchan ar-
gument; now becaufe they had a mind to the thing, their
h^rts clofed upon thofe arguments, and they fed upon it,
it did them good at their hearts.
Secondly, Ton feed tip -n lyes ; that is, Thofe comforts 2.
that you have from ths way of falfe worfhip, the way that Comforts
you fct up you have a great deal of comfort in it, and you fiom IU
are very glad that ic thrives. It is but a Lye (faith
God.)
Thirdly, 7 heir hopes that they had when that way wot eft a* Hr. 5\
blljhedoj theirs, they had fuch hopes that all mould be fo £opest)?
well, and that there fliould be no more trouble between
them and Jerufakm : I, bucyou feed upon Lyes (faith God)
Ic is but a Lye that you feed upon.
The Fourth Lye that they fed upon was, The Interpret- 4.
t ion of Gods dealings, in bkffingthem for the way of their falfe Interpre-;
worpip which they hadfet up^ then all kind of outward blel- tari°n of
fings which they had they made this Interpretation of £f°^s
them, the goodnefs of God to them for that which they in^t g S
had done: As that is ufual in places where there is any
thing in matters of Religion altered, though it be not
right, yet you fhill have men that are for that way, what
ever bleffing comes upon a Nation, they will interpret it as
the fruit of that. 1, but this will come to nothing.
And then fiftly, The fift Lye, was, 7hofe falfe reports that 5.
came to them againft thofe that didgppofe their way of falfe wor- Reports
JJHp: there were many that would not yield to the way of oftheco-
falfe worfhip, and upon that reports were raifed upon uary Par~
them, what kind of men they were, and what they had ty*
done, and when thefe reports were brought to them of the
other way, Oh they did them good at the'^r hearts, I but,
ton have eaten the fruit of lyes: many mens Break-farts, and
Qj\ q Dinners^
49 2 AnExpofition^of Chap.ro.
Dinners, and Suppers are- nothing elfe but lyes. Surely
now this will breed no good nourilhment. And what's
the reafon that we have fuch a deal of ill blood among us ?
It is, becaufe that men have fuch courfe food as they
have.
Becaufe thou didefi truft in thy way> and the multitude of
mighty men. .
Ifrael (the ten Tribes^ had two great Confidences that
re exprefled in this latter part of the 13-Verfe.
» i . 7 he Confidence of their Way*
2 . And the Confidence of their Mighty Men.
Now the Way in which they did truft was, the Way of
Religion that they chofe to themfelves, that way that was
diftinft from the way ofJudah3 from the true Worfhip of
God.
And the Mighty Men was, the Power they had in their
State,
Thefe are two great Confidences of people.
Expof. Firft, Thou didefi truft in thy Way • they were confident
i, Panic* l^at was right* they were not willing to hear any thing to
the contrary : And if they did, yet their hearts were fo
byaded by their faife worfhip, that any thing that was faid
to the contrary was nothing to them, they were very con-
fident that there was no man able to fay anie thing to pur-
pofe againft them, no, we have fo many underftanding
learned men for this way, no queftion it i$-right, there's
none but a company of filly* weak men that are in any
other Way.
Thus they trufted in their way, they pleafe themfelves.,
and one another, and didfeek to harden themfelves, and
one another in their way, they have got the day* no que-
ftion they have, laid all upon their backs that have oppo-
fedthem, there's a great deal more reafon for this way
than for any other. There's no way of .peace to the State,
to
Ver. 13. the Vrophefie o/Hosea. 49
to the Kingdom, but this, that which others would have ,
namely to go to Jerufakm to worfhip, it's a moft unreafo-
nable way. Yea, they think that God is well pleafed with
their way, and they do good fervice in oppoiing and per-
fecting thofe that are not of their way 5 Thus they truft
in their way.
From whence the Note and Point is, lhat which U a mans Obf.
own way he is very ready to truft in, to make much of; Whatfo-
ever is a mans own way : we have for this a notable Scrip-
ture in the Book o\ Judges, 2, 19. Oh the ftrength of fpirit Juc*§« 2-
that there is in men when the way is their own, faith the *9*
text there, Jhey ceafe not from their own doings, 7ior from their
ftuhhorn way. I befeech you obferve ir, 'cig but a feveral
exprefficnj own doings 3 and own way, the doings were their
own, fuch things asjhey had contrived to themfdves,T6efr
own way 5 and then oiey ceafed not from, they would flick
to their own way, they were flubbom in their way becaufe
their way was their own, Prov 12.IS.*3£* way of a fool is Prov. 12.
right in his own eyes 1 but he that bearkenetb to counfel, is wife, ifi
Afuol, one that undcrftandslittle, yet if the way be his
own, he will not hearken to counfel, he thinks he is fure,
he needs not counfel with any, he is fo ftrong in it becaufe
it is his own way. It's a hard thing to get men out of that
way- that they have contnv'd to them felves in matters of
Pveligion : and therefore it's obfervable what God faith of
all the Heathen in Jer. 2. 10, 11 Have any of the Nations Jer.2,io.
changed their gods? hut my people hath (faith he.) No Nation **•
would change their gods whom they had chofe, only Gods
People they were peculiar in this to make change of their
God: Why? becaufe the godsof the Nations were of their
own making. What waies arcofmens own that they ftick opened.
exceeding much to, Iheytrufted in their own way; as when
an object is too neer the eye, the eye is not able to fee it, to firnile.
fee any ftvil in it ; If a foulchingbe put too neer the eye,
the eye cannot fee it : fo the evil that is neer ones felf, very
neer, that is ones own, that is very hafci to fee3 and yet
Qjg q 2 what
494
An Expofitiim of Chap. IO
what great difference is it between ones being defil'd by
ones own dung, and by the dung of another? If a mans
heart be engaged in a way of his own, he will be ready to
father it upon God himfelf, and fay. It is Gods way, and
he will be ready to think that all other waies different
from his are mens own.
No men are more ready to charge others of pride than
proud men,and no men more ready to charge others of go-
ing to their own way, than thofe that do mod Hick to their
A nore of own waies 3 it's one fruit of a mans heart iiicking to his
one coiv own waies and conceits, to think that whofoever differs
ceitedot ^Qm him5dotn (tick to his own conceits and his own waies.
way< It's a hard thing to make a man or woman that flicks
much to their own waies,to own it that it is their own; but
how ever men wil not own what is theirs, but put it upon
God many times, yec the Lord he will one day difcover
all the waies of men, difcover all the waies of men and wo-
men and (hew how. much is their own in it : It's a notable
rrov, 21. fW £or t|lat 'm Yrov. 23,2. Every way of man v right in his
own eyes-, but the Lordpondereth the hearty (or the Lord weigh'
eth the heartj tot pondering and weighing irall one. Mark,
every way of man is right in his own eyes, but the Lord
pondereth the heart; that is. Though we chufe waies to
our felves, and think they are right, and we are ready to
think that our waies are Gods, that we might julHfie our
{elvec fo much the more, but faith the text, God pondereth
the hearty that is, God wcigheth exaftly how much there
is of his own, and how much there is of our own in it. Oh'
It were a happy thing if we were able to do fo, it's agreat
part of the skill ofaChriftian to be able fo to ponder his
v own waies as to know how much of God & how much of
himfelf is in a thing. There's very few in the world
knows thi:, there's fcarce any a&ion that the beftof us
do but there is fomewhat of felfinit, there is fomewhat of
God, and fomewhat of felf -? but now here's the skill, to be
able to weigh h5iv much of God, and how much of our
felves
Ver. 13. the Prophefie ofUoSEA. 495
felvesisinanacVion. It's a great skill that your Gold-
fnuiths have, they can prefently tell you how much gold
and filver is in a veflei ; an unskilful man looks upon it and
thinki it's all gold, but your Refiners will tell you even
how much to a drachm is mixed with it. Oh! it were an
excellent skil to be able in all our a&ions thus to ponder al
our waies, to know how much of God, and how much of
our felves is in our waies, for want of this it is that we do
mifcarry fo much in our waies as we do $ every way of man
is right in his own eyes, but God ponders, God weighs
mens a&ions to fee how much of hirafeif^ and how much
of us there is in our a&ions.
But now then, Isitfo, that it is in the hearts of men to Ufe*
trufl; fo much in their own way, becaufe it is their own? Oh!
whatalhameis it then that we mould not have our hearts
clofewith, and trufl in Gods way! Let a way be never fo
bafe and vile, yet if it be a mans own, his hearc doth clofe,
and truft, and is ftrong in it : Oh then ! when the way is
apparently Gods, why fhould we be fo fickle and unfteadie
as we are almoft alwaies in the way of God ? Make but the
way of Religion to be thy own, and then thou wilt be
ftrong enough in It, but till that time is, till we have given
up our Wils to the Will of God, and we have made Gods
Wil to be our own WiJ, we are never like to be ftrong in the
WaiesofGod. When therein but one Will between God
and us, that Gods Will i< our Will then we are ftrong,
when Gods Intercft is our Inter eft, when God* Glory is our
Glorieth<n we come to be ftrong. Oh! happie are they
that have fo given up themfel.ves to GoH, as that they look
upon their own good to be more in God than themfelve*,
this is the work of Grace to look up n ones own good, and
Wil, and comfort of our heanr and bappinefsofour j [ - - 3
to be more In God than in our elves, that'ithe way to j er-
fevere in Godlmefs; as thus, As :t is b-rween man and
wife; when the wife comes to make the Will of her huf-
faand her own, then (he loves him ftrongly3aad gonftandy:
fa
49^ An Expojitionof Chap.io.
fo when Gods will is made to be our own ,then we will foi
Gods will ftrongly, and ftull perfevere in it. It follows;
And in the multitude oftbtir Mighty Men.
This made them very confident in their way: Why,
Expof, they had an Army to back them, they had an Army to
fight for them, to maintain that way of theirs, they had
countenance from men of Power, they had ftrength enough
to cru(h any that (hould oppofe them.
Qbr That's the Note that lies plainly before us : When the
cut ward ftrength of a Kingdom goes along with a way of Religion
then men thinly it mufi needs be right^ and that all men are but
weak^men that appears againft it, Mark the connexion : Ikey
truftedin their way : that is, ( as I find generally Interpre-
ters go) The way of Religion. And then, their Mighty Men,
thefe two are put together : fo that you fee the Note is very
That way evident before you, that's the way that generally men will
the migh- truft in, and men wil) go that way 5 were the fcale turn'd
ty men go and the ftrength of the mighty men went another way 5 As
that {hall now,Suppofe that the ftrength of the Kingdom of the ten
be troden -ry^es had been bent to go up to Jerufalem to worfhip, and
not to worfhip at Van & Bethel, Do you think there would
have been almoft any confidcrable party that would not
have gone up to Jerufalem, but worftiiped at Van & Beihel ?
but when the ftrength of the Kingdom held the other way,
when the mighty Men and the way of Religion went both
in one, the generality of the geople went that way that the
mighty men went. This is the vanity and the exceeding
evil of mens hearts^ that which way foever the mighty men
go, that way they will truft in . There are very few that
will deliberatly fay fo, I will go that way rhat 1 fee the
mightie men go in : But this is a fecret byaft & poife upon
the fpirUs of men wch inclins them to harken to what may
be faid for that way. & not willingly to what may be faid
-for another. And fecondly, It is fuch a poife upon their
fpirits.
Ver.i 5 the Prophejle o/Hosea.
497
fpirits,as makes them to be willing and ready to let in any
probability, if there be but the leatt probability for the
way that the mighty men go on in they take in that, and
when they have taken in one probability, that makes way
for another, and another, and fo they drink in more and
more,& fo com to be ftrengthned for that way,fo as to put
off the ftrength of any thing that can be faid againft the
way, except it be fo apparent,as whether they will nor no,
they muft be forced to fin againft their confciences dire&iy
if they go another way; I fay, when the fpirits of men are
byaffed by feeing the ftrength of the Kingdom go in a way,
though (perhaps ) they may have fome good lie at their
hearts, yet there is that corruption in mans heart that ex •
cept we can make rhe other way fo cleer,that notwithftan*
ding all fhifts, and all kind af reafonings that may be,they
flial be felf-condemned in their own confciences, that their
confidences (hall tell them, they go directly againft their
light, I fay, except we can come thus, we cannot prevail
with mens hearts, when thefway of a Kingdom goes ano-
ther way. And there are "many Truths of God that con-
cerns his Worfhip, that cannot be made fo cleer but that a
man may have fuch a diverfion to fatbfie hi? confcience in
this. That I ingoing another way, do not go againft my
confcience 5 God would have u$, that what is moft likely
to be his mind that way to go, without any consideration
of any outward refpe&s. Now if there be a temptation for
outward refpe&s that they will come into the ballance, do
but turn the ballance; andiuppofein your own heart thac
all outward refpe&s were in theother ballance, that all the
mightie men were of the other way, what would your
heartsthink? In Revel. 13.3. That when Power and Au- Rev, 13..
thoriry was given unto Antichrift, 7be whol World won- Ij2,3*
dred after her. So it is ordinary, that way that the mighty
men go, that way mens hearts will generally go. Oh !
the little honor that Jefus Chrift hath by us ! Our hearts
are fwayed for the m©ff part by carnal Arguments,and car-
nal Motives. Again3>
49'8 An ExpcjiUon of Chap.lA
Again., 7hey trttft in their way and in the multitude of their
Mighty Mm,
Cbf. x* Gt&u Armies an the things that are the Confidence of Carnal
hearts: when they can gee a great Army up of a multitude
of Mighty Men3 let there be never fuch threats in the Word,
yet if they think they have tirength enough to bear them
out. they j>lefs themfelves in that. Oh i let us take heed
or thi.CarnalContidence : Through Gods Mercie the Lord
. hath given us now, that we have the multitude or Mightie
tt Scgl* ^£n on cur i!c^e3 *et us cake h«rf that our Faith do not eb
and flow as our Armies do ; and Iwil give you one Sciip-
ture that (hews how tar a gracious heart is from making
ikih his Arm, Curjed a that man (you Know the Scripture)
that makahjkjh bit Arm. But an example of a godly man
to- (hew how rar he wa^ from truuing in an Armieof migh-
2Chron4 ty m£n^ jn 2Chron. 14. 11. It is nothing (faith A fa) with
obfave'd, ^°ee t0^e*P VPlt^° many, or with them that have no power. Why
Lord, though we have no power, yet thou canft help us.
Why did -^/jfpeak thus? Had he no power? You (hall
find in the Chapter a little before, that A fa had five hun-
dred arid fourfcore thoufand valiant fighting men, Almoft
fix hundred thoufand valiant men that he had at that time
when he is pleading with God, Lord thou canft fave where
there h nopowtr. We account it a great Army, it we have
twentie,orthirtie, ortonrty thoufand men 3 he hath al-
moft fix hundred thoufand men, and yec goes to God and
.prates, Lord3 thou canft help where Nereis no power.
And yet further from the connexion of thefe two.
Iheir way in which they trufted^ That is3 The way of Re-
ligion, they thought that was good 5 But had they had no-
thing elfe to truft in but that, their truft would not have
been very fore.
Obf.4» From thence the Note is this, That tbofe who trufttoany
way of their own 3 bad need of creature firengthj to uphold them.
It's a Note of very great ufe, they had need of bladders to
be under their arm-holes, if they truft in a way of their
own
Ver.i 3. the Trophejicwf Hosea. 499
rf , -
own. But t»v if the Way be the Way of God that a man
hathconfid^tfcein, why then though all outward helps
fhould fail him, though ail encouragements mould fail in
this world, though we ftourd fee the creatures at never fo
greatfaijiftaiice, yet the heart that hath confidence in Gods
enough to uphold it; here's the difference be-
men trufting in their own way, and in God* way.
deed when m£n trull in their own way fo long as the Sun
^fhinesupon their way, that they have external help;, they
cin go on confident, but let outward helps fail, and thek
.hearts fink within them.
But now when the heart is upright with God, and trufts
in the Word, and Promifes, then it is able to fay with Hi- h<*£.*«i7
bakkuk^, in Chap. 3. 1 7. 7hat though the Fig-tree Jb ail not
bloffomy neither the fruit be in the Vines ; the labor of the Olive-
fcouldfail, and T»v Field jhould jeeld no meat) theFlock fhould
be cut off from the fold, and there fiould be no. Herd in the ft alls ;
yet they tviUrejoyce in the Lord) and joy in the God 0 f their falva-
iion. Let Heaven and Earth meet together, whatsoever be-
comes of Armie, and of the Policies of men, of Friends,
and all outward refpefts 5 yet I will blefs my felfin the
Lord, and blefa the time that ever I knew God, and his
waies, my heart yet is confident it is the way of God, and The con-
Jfcan venture my ftate upon it,and my libertie,and my life fiance of-
and foul upon this way; Jet all things Teem to be under a j*Sracious
cloud and never fo difmal, yet my heart is fteady, and is t#
fixed in this wjy of God that the-Lord God gracioufly hath
drawn my heart into.
Oxi! this is an excellent thing. Examin your hearts in Ufe*
that ; when at any time you have feen things go very crofs, Exam&«
yet then whether you have not had your hearts to (hake.
Iremember.u'sanObfervation that one hath about John joh^Bjp-
Baptift. After he was caft into prifon, he fends two of his tifi.
Difcipiesto know whether Chrift were the Mtffias, or no :
They think that though before he was caft into prifon he
did know chat he was fo 5 Behold the Lamb of God ! but when
R r r once
5°o An Exfoftfionof Chap. I o.
once he came to fufferings, fome think that there was fome
fhaking of his Spirit. So it is many times with men, that
when they begin to fet upon a way and things do fome-
what mine upon them^and they have fome encouragements
when men outwardly, then they go on, and are perfwaded that it is
fifferfora a right way; but when things fall crofs, that they^re
tvay. then like to fuffer in that way, and the hearts of men are againft
they begm jtj an£j tney are like to meet with more evils than ever they
to queJ im nlac|e account of, then they begin to call things intoque-
ition3 And is this the right way ~< Oh ! it is a fign that there
was much failing in thy heart (at fit ft) when in the time of
outward afflictions thou corned: to call into queftion whe-
ther it be the way of God, yea or no. It follows.
Ver. 14.
Tbereforefiall a tumult arife among thy people ; and all tbjp
fortrefjesfiall be foiled,
ExpoC A S if the Prophet fhould fay, you have the Militiaow
*£\ your fide, and you think you fhall be able to drive
on your defign, this your truft is, you have all the (trength
with you ; but (faith he) what if there mould be feditious
tumults within you; What if the power of the enemy with-
out you fhould not ccane upon you, cannot God woMr.
your ruin that way that you think not of; Oh ! how fud-
denly may God fuffer the difcontentments of people to
break forth into rage and-fory fo that a tumult mould a-
rife among them, to make tumults and bring all into a
Obf T mo^miferable confu&n. It's a great fruit of the wrath
muluato- °f God and a plague upon a City or Country when God
k$n of the fhall fuffer tumults to arife among them. Therefore pall a.
great tumult arife among them: as a threatning of Gods fevere
tvrathof wrath among thefe people that werefo confident in their
Go£*. way# ^ man may avoi(j external dangers for his body,
yea, but the diftenlpers within his body may be his death.
There's fearful miferies comes apon Cities and Countries
when?
Ver.14 the Prophcjie of Ho sea. 501
when tumults rUes, and there are thefe two main things that
have been the caufe of tumults. TheCau-
Firft, Great Oppreffions *es#
Secondly 3 Engaging numerow parties in matters Contro-
verfaL
Thefe going both together are very dangerous, for men
they will carry on what they have begun, if once they be
engaged in it. To engage a rude multitude in a buiihefs The ™uU
efpecially if it be ccntroverfal, it's a very dangerous thing -, "0 '"* \™
for they being once engaged we do not know what thty gJm^t
maydotopurfueand follow their engagements, the evil ttis con-
it is inconceivable. When the multitude is in a rage,they >troverf<jfc
areliketoatiledhoufethatisonrlre; when houfes are on
fire in theCitiethe great part of the evil is, if the flame have An apt
gotten to the tile* you cannot come neer the houfe the fimiie
tiles flies fo about your face .* fo it is in tumults, there's no
coming neer to talk to them, to convince them, but they Konefi
are ready to fly prefently upon you. And there are none crufl<* *&
fo cruel as the vileltof people when they are got together in v!leP °f .
a head 5 men of no blood care not what blood they died. „lJe$Z
In Trov. 28. 3. A poor man that cpprejfetb the poor, is Ukg a get powr.
fmepingrain which leaveth no food. When a poor man comes Fro.28.3
co opprefs ; it's true,Oppreflions are great, the evil of Ty- , .. f
ranny it's very great 5 but the evil ofTumulcsis greater jJ^ulL
than the evil of Tyrannie : We fee it many times in men greater the
that are of mean rank, fometimes in thofe Committees that tbetvil of
fome of you complain of. Now men could bear opprefli- Tjravny.
on a great deal more if it were from thofe that are much a-
bove them, rather than from thofe that are their equals, or
it may be under them in eftate, and thofe that are moft tin-
ker men, if they come to get power any way they are like
tobemoreoppreffing than others: we have caufe to blcfs
God for delivering of us from tumults in this re-
gard.
I might (tew you moft dreadful examples of tumults in
itories. Jofepbmhe fpeaksofmany^ for when God was
Rrr '2 " about
5Q 2 An Expofition of Chap. io.
about to deftroy the Jews at lad, by the Remans^ their uttes
ruin was prepared by tumults and feditions that were a-
Jofeph.Jff mong themiclves. In his fecond Book of the Jervifh Wars
beU ludic. the u. Chap, he fpeak* of one Eleazar, and Alexander that
£. 2.C.H. railed a Tumult, and murdered as they went, men, wo^
men, and children, and fo made havock of the Country,
that the Nobles of Jemfjlem were fain to come out cloathed
W.iifi fackcloath and afhes upon their heads to befeech them
that tjiey would have -pitie upon their Country, and upon
their wivts and children, and the Temp!e3 The Nobles
with fackcloath and afhes upon their heads came to afwage
Ltk 6. the rage of thh Tumult lb grievous was it. And I find in
Cap. ii. his fixe Book and ji. Chap, another ftory of Tumults and
fedkious Spirits, that they being in fome ftraights for food
jf there were but any places in the City that had their doors
(hut up they did fufpe& there was meat and would preient-
lie break in, and aflbon as ever they came in, catch whofo-
ever they found.by the throat fo as to take the meat out of
their very mouths that was half chewed, they would net
(land to nk them whether they had any thing or no but
would run and catch them by the throat and pull the meat
half chewed out of their mouths, and if any of them mould
let it go down before they could get hold upon their
throats they would ufe them mod cruelly for doing fo.
And in another place he tells that the Citizens fuffered
more by them than when the Enemies took it 5 fo that
when the enemies took it they thought that it was rather a
relieving of their miferie, than bringing evil upon them,
becaufetheeyxlofthe Tumults was Co great among them.
'T&ebeed My Brethren, we mould rather bear much than be any fo-
occafioi centers of the railing of Tumults, take heed of that, yofc
oUumuhs know not what the end of fuch things will be, Alnmult
Amos,2.2 JhtU arife among tbem, In Amos^ 2. 2. Moab JbaB die with
Tumult.
Expo!. 2* When God intends the foreft fcourge of all, utterly to
deftroy a people* he fuffers Tumults to be among them. I
find
Ver. 14. the TrofhefieofH o s £ A. 503
find fome take this word Tumult [ A Tumult pall arife] that
is only meant the Confuikmof the hearts of people when
the enemies fhouldcome upon them, that they lhould be
all in a Confufion,not knowing what to do through fear
and terror altogether. As fuppofe on a fudden an Army
mould come againft a Citie, people would be wringing of
their hands and running up and down from place to place,
and palenefs in their countenances?and not knowing what
in the world to do, all in a perplexity and tumult: Thus
God threatens it mould be with them. As if he mould iky,
You are jolly and brave now, bu? when the Affyrims come
out upon you then your hearts mall fail, and you fh.dl all
run together and not know what to do, the women and
children mall cry, not knowing how to help your felves3
and fo (hall be brought into a confufed Tumult. This is
the fenfe that fome carries it in. But the fenfe may very
well go either of thefc wares.
It is a mercy that God hath not tried.usthi? way 5 We
live in our houfes7 and follow our tradings, and lie down
and fleep.inquietnefs and rife again , but we cannot ima-
gin what wofui diftraftions there would be in the fpirits
of people in theGitie, if there were aconfiderabfe Army
encamped round about it : Perhaps fome of you here have
been in places where the enemies have come fuddenly fo
that you know what this Tumult in the fpirits of men and
women means. Blefs God (I fay) that the Lord hath de-
livered usfromfuch Tumults asthefe : And the Power and
Providence of God in Government of the World by a few,
in keeping people from TumuLing, and fo bringing all ro
Gonfufion, it is to be acknowledged, and his Name to be
fancYified.
The word that is tranflated 7*/?**//, it doth indeed feern CUmor
to import this the crying of fearful creatures, thole that are TW*:?
terrified and fcar'd, iciignifies the crying out of them. Oh! metKuJof°-
'tis a great mercie for the heart of a man to be fo (tablifhed ™lle771'
that whenall .dangers mall be apprehended, yet they can
find
torum.
5C4
A?t Exp option of
Chap.io.
illuflrattd
Vf. 46.
^ind their hearts fixed in God, and not in a tumultuoufnefs
Pf,ii2.;rprefentiy. A righteous map, it's faid of him in Pfalm,i 12.
7. 1 hat when he hears ill tydings, his heart is fixed : but
it is a greater bkffing, that when we fee the Armies before
us3 ana hear the neighings of Horfes, and clattering of the
Speers,then to be fixed. Oh ! we (houid labor in the time
Pf« J7.7. ot Peaceco make our calling and election fure. In Pfalm,
57.7./^ heart i* fixed, 6 God, my heart is fixed, I will fing and
give praife. Awak^ my Glory, awal{e PJaltry and Harp, I my jdf
will awake early, IwWp-aife thee, OGod,&c. When was
this that David cries to awake, and to give Glorie to God ,
and fingpraife, and that'his heart was fixed ? Itwaswhen
Saul periecuted him, it was when he was in danger of his
life, when Saul$uz(md him to take away his lite, yet.My
heart isfixed,my heart is fixed, Iwillfing and give praise f faith
David) even at that time. So in Pfal.46.l33. We mil not fear
though the earth be removed, though the mountains he carried in~
to the midft of the Sea, though the waters thereof roar and he trou-
bled, though the mountains fie ak$ with the fuelling thereof. Selab*
This Plalrn was wont to be called Luther s Pfalm, for in
times of trouble he would fay, Come and let us ling the
46. Pfalm* Many Scriptures we might have to this purpofe.
1 remember the ltorie of Archimedes, that when the Gitie of
Siracufe was taken, and the enemies came in with their
drawn fwords juid hack'd and flew whom they pleafed,
and abundant of blood- fhed there was 5 yet he was fo fetled
upon the drawing of his Lines (being a Mathematition^
that when the'Soldiers came in with their fwords drawn,
he was drawing his Lines about his Art. ' Which of you
could, if you were at prayer, or any ferious duty, if you
fhould hear of.the breaking in of Adverfaries, Could you
have your hearts fixed in a fetled conftant way, fixed upon
God in fuch a time as this is }
As outward Tumults in Cities and Countries are very
great evils, fo are likewiie Spiritual Tumults in the heart,
when God feems to come againft the Souls as an enemy, 1
have
^rchime
des.
A Fixed
heart in
prayer.
Spiritual
Tumults
VerJ4- thePropheJie of H o s E A. 505
have a place for fyiritual Tumults, that is, the trouble and
deftracYion of the heart in the time of the apprehenfion of
Godsabfence: inPfal. 40. 2, Ht brought me up (faith the p-/4°*2.
Pfalmift) out of an horrible pit. Now the word is in the O- *^ an
riginal the very fame word we have here^, From the pit of f\#\p.
Tumultuoufmfs. Oh i it's true, as if he fhould fay, my heart F°™* tu-
was fixed indeed,, yet at other times I found my heart in a mui*w*
tumultuous condition when I apprehended God not co-
ming in according as I expected, yea but the Lord did
bring me up out of the pit of tumultuoufnefs. Oh! hath
not this been the condition of fome of you in time of trou-
ble of your fpirir, when you have apprehended the abfence
of God from you? Your hearts have been all in a tumult,
hath the Lord delivered you } Pvememher the Pfalm, The
Lord hath delivend me out of the pit oftumultuoufmfli I was in
a tumultuous condition, my heart was even overwhelmed,
but the Lord hath delivered me out of the pit oftumultuouf-
mft. And then in Pfal, 61, 2. From the end of the earth will Vffc.2
1 r cry unto thee , when my heart is overwhelmed '; Lead me to the "
rock^ that is higher than L Remember that Scripture like-
wife.
And all thy fortrefies (ball be foiled.
*■
What are ftrong holds for the fafeguard of a people
when the ftrong God is againft them > You have made
Lines, and Fortifications, Oh! but the ftrong God is a-
gainftyou. In Nabum. 3. 12. All thy jit 'on gholds foall belike N^.3.12
Fig-trees, with the fir ft ripe figs, if they be ^ak^n they fj all even
fall into the mouth of the eater.
And now my Brethren, blefTed be God we know this
Scripture to be true in a way of mercy, God hath made
our enemies fo to us, and not in a way of Judgment : God Applied.
might have made our ftrong holds fo to them, this Scrip-
ture might have been fulfilled thus, AH thy Fortretfes fiall be
froikd, that is, though we have made Fortreffcs we might
have
506 An Expfition of • Chap, to.
have heard, firft, of this flrong hold fpoiled, and the other
itrong hold in fuch a place fpoiled, this GaiHe taken3 and
the other Gaftle taken, and we might have even been ama-
zed with the news3 and have faid, How doth God fight a-
gainft ns, that though we had l'uch ftrong holds, and men
enough to man them, yet for all that they might have been
but as the rlffl ripe figs that being (haken fall into the
mouth of the eater? How wtre our hearts •cUje&ed when
we heard but of one Itrong bold being taken from us, (Eri-
Briflol jj0ij £uc [ fay through God? mercy this Summer the Lord
hath made this text good unto us, allibyjirong bolds5 not
all oursy but all the Enemies ; How have they been fpoiled
generally ? Oh ! the Lord hath appeared glorious this way,
and hath made this la it Summer to be a continual miracle
of mercy to us in thh very thing. All thj FortreJJis fiall be
foiled. It follows.
As Shalman j}oikd Betharbel.
. Expof. i, Hierom reades it3 As Salmana was deftroyed by the houie
Sicutva- of him that vindicated Baal in the day of Battel. And fo
flam eft all that follow the old Latin, they refer this to the ftory
Salmana thac we have inJHdgesfi. and think it hath reference to that,
"rivindi the ftory whereGirfewi Qew Zalmunnab the Pf inctof Mdhn,
ialitBM an(* 6> tney ma^e ^rbel to fignific the fame with Jerubbaal
indie pc though more ihort. And the holy Ghoft doth feem to
lij &c. make that great Judgment of God upon Salmunn* to be ex-
-vulg. 5*cemp|ary3 he makes ufe of it afterwards in Pfalm, 83. 1.1.
fireGnec. Ma]^ ^ ^ princes /zj,e £eba and Zalmunna. But now
5«3TN the lettersinthe Hebrew do differ here, and we do not
}Jr a V re^de of Gidion though he did ufe very much feverky upon
Zeba and Zalmunna^ yet we do not reade that he d afro: the
mother upon the children.
Expof.2, But Lutber thinks that it is meant of fome notable act of
Luther, cruelty upon feme that was very neerto them; but the
particulars whereof we have not recorded in Scripture, but
--■"■ only
Ver. 14. the Trophefie of Uo sea. aw *0# 507
only here mentioned, feme notable execution ofjufiice it
was upon a City Vetharbel not long before, that God fets '
forth as an example of his mofi dreadful wrath that they
might expeft againft thernfclves ; this Beth- arid we find
it not in the Canonical Scripture but in 1 Maccab. 9. 2, we * Macca,
find mention of fuch a place, and afterwards it was very fa- 9 * 6*
mous for the great overthrow that Alexander the Great gave At $ay
toVariw, fo that it is as if the holy Ghoft mould fay, Did AUx»nda
you not hear of that horrid favage (laughter that Shalman overthrew
caufed in Betb-arbel when the mother was dafhed in pieces Z>*riut.
upon her children, they had no pity of any fex'or conditi-
on, the tender hearted mother imbracing of her children
fhe was dafhed in pieces upon them; fuch dreadful wrath of
God your Bethel may expeft, for fo he alludes to that.
Beth ■ arbel figni&e* the Houfe oftheinfnaring god, thegsd As if it
of Policie, and Subtiltie, it feems the people that cail'd this tvers^2
City by this Name, they had a god that they honored for ^aTM
the god of Subtiltj, that would enfnare all theft enemies d'! r
they thought, and fo they troftcd in this god. And upon The' god
that called the City Betb-arbel, the houfeof the Infnaring offubtfo
god. But now this would not do, the more they fought
by fubtilty to undermine their Enemies, the more were
their Enemies enraged, and therefore when they came up-
on them they fpoiled them, and dafhed the Mother upon
her own Children.
We might from this very word take notice of fuch a me-
ditation as that, 7 hat weftoould not tkmkjry our plots and poll- ' X*
exes to prevail, if God be againft us. Do not think to put off
God by plots and policies and to avoid dangers that way;
this people did fo becaufe they had a Betb-arbel, a God of
Policy, they thought to prevail, but their mifery was fo
much the greater. Mothers and Children were dathed in
pieces one againft another. Jf you make ./^e/ your God,
P*% to be your God, you may expeft fo much the more
rageofGcd, and of the Inftruments ofHiswrach againft
you. D
Sff And
5°8 An Expofnion of Chap, i o.
Ufe And let men take heed how they feek to deceive & cozen
• other men, for there is no fuch way to encourage one man
againft another as this is3when a man fees that he is fought
to be undermined by policies;, do not deal by that way
with your friends, acquaintance, and neighbors, yoawill
encourage them fo much the more.
Obfi2. Bui Oh ! tbefuw and rage of War. when God lets it out , to
Pfa. 137, daffj Mother againft Children. We reade in PfaL 137. concer-
u** ning the children of Idolaters/ that when the Lord lets
out his wrath upon the parents^ he will let itout upon the
children too, Happy jhall he be that taketh and daftietb tby lit*
tie ones againft the ftones. It's a very ftrange phrafe. And in
■Jjrf.13.16 lfa,i$.i6. their children ftj all be dafl.ed in pieces bef ore their
eyes. I remember Vrfme in his Comment upon that place of
tiffin, in Ifa. he quotes this 137. Pjal. and he hath firft this Note,
Vt* That though God doth thus execute hi^ Wrath j yet ufual-
l.y becaufe it is fo dreadful and there is fo much favagenefa
in the thing in mans eye, therefore God doth ufe to do it
by wicked men, and we never read that he made ufe of his
own Saints to execute that wrath. And then he anfwers
Pf-ij y.uU ■ that doubt, I, but is it not faid in the Bfalm> Blefled are thoft
expounded that dafh their little ones againft the ft ones, it may feem that it
Calvin is approved of? Now that is his anfwer, and Calving and
others, that he doth not mean Bleffed> that is, That they
are blehed in their perfons, or eternal bleffings of Mercy j
but it is a Prophetical wifhthat they might have fuccefs in
the work, that they might have the blefllng of fuccefs in
the work, as an execution of Gods Wrath, and Gods Ju-
ftice,though thelnftrumentsdid fin in it, they did it to exe-
cute their favage cruelty, yet the Prophet doth look upon
the Juftice of God in it, andwifhet fuccefs unto them in
fuch a work as that is, that the Juftice of God may go on
and have its courfe, fpeakingin the way of a Prophetical
fpirit.
Obf. J, The fins of parents (you may fee) many times comes upon little\
ones. What hath the poor Infant done? Oh J you tender-
hearted
Ver.i4* *** Trophefie of H o s E A. 509
hearted mothers , con fid er of this, how far your fin may
reflect upon your children: If ever you mould fee bloody
Soldiers to come in in a terrible way., (as fometimes you
have had fears that way) and dafti you upon your children,
confider this is your fin that hath done it.
But you will fay, Shall the children faffer for the Fathers Otyeft*
fin ? g
Do not we readc that God will vifit the fins of Idolaters Anfvv,
unto the third and fourth Generation ? Indeed were your
children innocent, had they no original fin, then it werea-
nother matter 5 but now considering they have enough in
them to make them fubjefts of Gods wrath, God may
take advantage the rather becaufeof thy fin, and therefore
take heed, and efpecially take heed to Gods Worfhip for
we do not find in Scripture where any children are fi>
threatned as the children of Idolaters are.
And then a further Note is this, Thai the Judgments of Obf.4.
God near to us Jkould awaken us ; we (hould think, Why may
itnotbeupon our felves? This wasaheavy Judgment of * ,-
God upon feme City neer and God would awaken them, £Pfc
Oh! what have we heard hath been upon our Brethren in
other parts, and we have been fottifh, and notfenfible of
it becaufeit hath notjuft come upon our Gates- the Lord
expefts when we hear of any dreadful evil upon others
that we (hould tremble and fear before him. Pfidt2
one thing further note from hence.
As Shalman failed Beth-arbel.
power? J S CrUCl When he come» » ha™
510 AnExpqption of Chap.lO.
Oh ! men who have peace in their names, and peace in their
months } and peace infhew, yet when they come to have power of-
ten times are very cruel ; We were like to have found it foi if
our adverfaries fhould have prevailed, efpecially this Citie
might have been made a Beth- arbel, & Mothers dafted upon
their Children. It's true, when the adverfaries did prevail
in any place they did not dofo, but it was not through a-
ny ingenuity or pity, but out of fear, but had they gotten
the day then we might have expe&ed even darning of the
Mother againft the children.
Ver. 15.
So [hall Bethel do unto you, becaufe of your great wicked-
wfL
s
OjhaU Bethel.] What (hall Bethel rife up againft the
reft -of the ten Tribes, and come and dcilroy Mother
and Children together > That's not the meaning.
Expof. But Bethel ftiall do it j that is. Bethel is the Caufe of this,
that dreadful Slaughter that is like to be among you it fhall
come from Bethel. Who would ever have thought
that?
Qk*« l4 Oh my Brethren ! Miferable Judgments do many times 3-
rtfefrom caufes we little thin\of: that's the Note from thence.
I fay, miferable Judgments do many times arife from cau-
fes we little think of, From Bethel there fhould come this
flaughter and dreadful blood-fted. And as that Note
more generally, fo more particularly this ;
Obf. 2, That from places of Idolatry comes the greateft evils to King-
doms. As 'tis very obfervable on the contra ry3from the pla-
ces of Gods Worfhip comes the greateft good, fo from pla-
-> cpt ml ce8 of IcloIatry tne gre*t*lt evil, in Tjal 76. 2, 3. In Salem
* 'is hit tabernacle , andhvs dmllingplace in Zion : there brake he
the Arrows of the Bow, the Shield and the Sword, andthe Battel*
Did God break them there ? Was there a Fight in Zion^txd
in Salem? No, that's not the meanining, but inZton and
Sakw
Ver.i 5 . the Frophcfte of Ho sea. • 511
Saknt where Gods Tabernacle was, thofe Servants of God
that were worihiping of God in Jerujahm, and in Z/e», and
praying to God they got the Vi&ory : fo we may fay that
fuch a place that was fafting and praying in the time of our A^\u^
battels, there God brake the Arrow and the Bow, in that
place where they were praying and feeking God, it was in
Salem and Zion: Where thetrueworfhipof God is, from
thencecomes the good of a Kingdom. And foin Ifa. 31. 9. Ifa.31,9.
IFbofefire is in Zion, and rchofe furnace U in Jei ufalem : The
Lord is there threatning the Enemies of his people, and he
faith, That hi? fire is in Zion, and his furnace is in Jerufalem,
there God hath his furnace and from thence it (hall go to
deftroy the adverfaries. And fo on the contrary, where
Idolatry is fet up, and falfe -worfhip maintained, from
thencecomes evils and miferies upon us.
lecjufe of jour great mch^dnefi.
The word is, Becaufi of the wickednefiofyour mckednefi, fo j^ -^
she Hebrews exprefs the fuparlative degree, by a genetive .QDnm
cafe, the evil of the evil, the wickednefs of the wickednefs.
From whence obferve,
Other fins are great fins, hut this of falfe wrfinp indeed is Obi. 1.
1 HE great fin that God it provoked again fi a people for .^
Whence, let us not make 1/ght account of the Worfliip of
God, for how little foever Gods Wcr&ip is in our eyes,yec
it is a great matter in Gods eyes, and though you think that
the fins again** God in the matter of his Worfhip be but
fcnali, yet God faith, it is the great wickednefs, ic is the
wickednefs of wickednefs: And great wickednefsit may be
call'd not only .in refpe&ofthe nature of kr but from ma-
ny aggravations, and long continuance in it, notwithstan-
ding all their means
You may Note further from hence; God t&fespotici not 0bff2*
only of mens fins > but of the aggravation ofthdr fins. Oh \ let
&s do thus, do not only look upon your fins and acknow-
ledg
512 • An Exf option of Chap.io.
ledg your felves to be finners, but look upon the Aggrava-
tions of your fins -y Oh! this fin committed againft fo ma-
ny Mercies fo many Prayers5 and Resolution S;, and Vow*,
und Covenants, and fo many Deliverances that 1 have had;
labor to lay the Aggravations of your fins upon your
hearts,and this is the way to humble your hearts berore the
Lord. Indeed the Saints of God they need not feek to ex-
cufe their fins, be not afraid to lay the aggravations of iin
upon your own hearts, according to what great aggrava-
tions there may be. Greaten your wickednels before the
Lord, do not fo as ordinarily people do, to extenuate your
fins, for if there be any extenuation that poflibly can be
Jefus Chriti will find out that in his pleading, Chriil; is
your advocate who fits at the right hand of the Father, and
it is his work to plead your caufe,and therefore if there can
beany thing to extenuate a fin he will do it 5 you know
that when he was here in this world, when his Dticiples
did offend very much in that fleepinefs of theirs, that when
Matth. Chrift was to fuller they could not watch with him one
26, _4r« hour,that fin might have been aggravated with abundance
tlluflwed. 0f circumftancc$3bot faith Chniiflhefefiis treaty** the fli-
nt is wiping 1 he falls to extenuate and excufe. Now that
which Chrift did there, he wil be ready to do in Heaven,for
thou chat art a Saint.
Obf,3. And then further, According togreafnefi offmsfo is the great*
vef of wrath ♦, great wickednefs and great wrath they go to-
gether, and therefore according to the greatnefs of fins
ihculd the greatnefs of our humiliation be For fo it is (aid
of Manajjes^lhAt he humbled himitlf greatly >and in Lament.
. 1. 20. where the Church is humbling its felf before God
20# ' " for the great wickednef and the great wrath that was upon
them. Behold^ Oh Lord, for 1 am in dif reft ; try bowels an
troubled;, mine heart is turned wvhin me ; for Ittave grevoufly re~
helled. IV'Jark, here you have thefe two points together,
1. The Church aggravates her iin, 1 t>ave grieuoufy rebelled;
2 . and what then ? Oh Lord7 lam in iifinfix wj homls are trou-
k " bled
V«r 1 5 the Prophefie of H o s E A. 513
bkd mybea^T^md^binme. Oh! remember this rtxt
JouChoft confciences dotell you of grievous Rebellions.
The laft words follow •,
IntmmingPdiU Kingoflhid be Mr^ #
« u ,„^,rft»nding of this, wemuitconfider to
Nowfortheund«ft»ndH.g j and whea
what this refers w £ ™g °oa Jreade 2 Ki„g. i7. it hath ^S-
this was fulfilled. bor.t°*\ /ndthisKing.0f i/r^/that is 17'
reference to the ftory^re y and J1',™* 0Jf /^and
Here fpoken of, is ^^^1./ ** ^and E*Pof.
therefore it's faid, lb* bejba J M of che
r°fT?<!l have forborn the King, of /jM a long
God; faith he, 1 nave ™r , cat5ff in «■/&"•
This King ot *JT *' s v . , d h would. My Ufl King
God and hi. Prophr., '""tn'S,'"",^ „,„ „p„'„ 4 ff'
and down in Countries, and rend, and tear, and oPP f ,
andSgthoufands intowoful tniferiesand «™«>
and vet be afraid to fuffer nothing at all Himfelf , therfore
KU fitfot God totake in hand thofe m,n that ;areabav
he power of men ; when men cannot dea with > them , t
"the Lord himfelf he takes them into hand, and they a c
fo much the more under the iraediate Juttice of the faftu*
God. shiij.
Vfinrrnwr—Tirm
jI4. AnExfofttimof Ghap.io
• Shall be utterly cut off,
Eutvvlicn (hall this be? In a morning: There is a fad
Expol.r, mornjng coming.
TheExpo- But 1 find Cjr?7 carries it thus : God in his Patience is
fmo oft hit compared to a man afleep, and in the execution of Judg-
fartofthis mentis (aid to awake; God brings his Righteous Judge-
VerJeyasof ments t0 ]jght every morning. But that's a little too forced.
^micukrl But Secondly, In a morning: that is. Early, betimes; fo
in thefe 'mjer. 21. 12. 0 houfe of David, thus faith the Lord, Execute
Exerctfes , Judgment in the Adorning. So the King oilfrael fhall be early
appears to cut 0ff; And indeed this King of Ifrad he was early
have been cut 0^ ne ^ y n0C r€jgn aDove eight or nine yeers at moft.
wryPro- ^Q^ ^oth taKe fome in the morning of their time, intheir
f vlts* youth, when their day is but as it were dawning, he takes
fome finners fooner than others : In the morning he flail be
cut off*
Expof. 2 But Thirdly, In the morning 3 which comes yet neerer
and more full to the fenfe and the fcope of the Spirit of
God here ; that is, even when the light comes, when they
have hopes of further good, then he fball be cut off. And
fo you flial find if you readethe ftory in the book of Kings,
at this time when Hofhta was to be cut off, that it was
when he had entred into League with the King of Egypt,
and now Hefaa thought a morning would arife, and he
(hould have a brave day, and live many merry daiesnow;
and when he thought the light began to come, in a morning
doth God come to cut him off.
Obf. Oh I fo it is many times (my Brethren) lhat at that time
when people have fome enlightening , and they thinj^that now
light is breaking out, when after a lon\ night ofdarkpefi\ then
Ufe for Gods diffhafure breaks forth upon them. We cannot but ac-
England, knowiccjge that the Lord hath granted us a morning light,
but let us fear and tremble ; for the time of Gods difplea-
fure,fomtime it is in the morning;when we think we have
light breaking forth, God may have other waies to bring
darknefs
\
Ver. 1 5. the Frophejie o/Hosea. 515
darknefs upon us than we arc aware of 5 we know how
dreadful a day it was with Sodom after a Sunftiine mor-
ning It's very obfervable, the difference of Gods dealing
with his own People, and with thofe that are carnal and
of the world : compare this Scripture with Zach. 14 i 7- Zach ,
Here, In a morning (ball be be utterly cui off. but m Z^.14. ?% com^
7. where God is (peaking of mercy to his People, he fpeak* red mb
of a day that would be known to God, and faith he, At the text &.
tvenmgtime itfbaBbe lights He comforts his People thus, explained,
But when he threatens the wicked (faith he) When themor-
n'mz comes it jball be darkgeji. The Lord doth ufe to turn
the darknefs of the Saints into light, and to turn the light
of the wicked and ungodly into darknefs. Oh ! let us
learn to fear that God then that is able to turn light into
darknefs, and darknels into light. Amos, 5. 8. Seek H* Amos,?,
(faith the text) that turnetb tbejbadove of deatb into the mcr- 8.
nine, and maketb the day dai\ with night. He can turn the
fhadow of death into morning. Suppoie there be the
greateft darknefs upon you, God can make that a mor-
ning of light : andfuppofe there be a morning or light,
God can cum that into darknefs. Many men they fet up-
on fome waies, and becaufe they have a morning they biefs
themfelves and think all muft needs go on according to
their way; it is a very ordinary thing in the hearts of men,
efpecially that are comparing fome notable defign of their
own, if it doth profper in the begining they think ai wil
go on : Oh ! thou maieft be utterly deceived, thy defigns
may have a morning, and then God may cut thee offand
thy defigns, and all thy thoughts may then perim. We
reade that Saill had many Viftories after that God had
pronounced that he Ihould be reje&ed. And therefore we
had need fear that God, that can turn whe morning into
darknefs, and darknefs into light. -
Fourthly, Goddtdnoc difcomfir theHoftof the Egyp- Obf.4
tians until the morning. God loves to draw forth great
finners to the light 5 not to come upon them in the dark ,
T t i but
$l6 An Expofition of Chap.io.
but to bring forth his judgments in the morning openly
and cleerly.
Obf. 7. And laftly. In the morninghe Jhall be cut off. That is, S$td~
ienly. God will be quick at his work : They thought by
tfisir power to hold it out : No, faith God, I will not
r -,. m4Vla make a dales work ofit, it fhal be in the morning fo the old
Ucut nunc ■ r _n J „ . &■ ' .. . r
*rJ»#r, fie '-atla turns it, if jhall pajs as the morning, as the light or
psrtranfit the morning quickly pjflss over ; as you heard before^ as
J{ex 7/r«/the King ot Ijirael is compared to the foam> fo he is here
compared to the morning. Now my brethren to clofe this
Chapter, Oh! what alteration of things God is able to
make in a morning ! They (it. may. be J the day before,
and over night were jolly and merry, and bleft themfelves
in their way 5 they had confidence in their a?^j,and mul*
titude of their mighty men ; but in a morning all is fpoi-
led. God can make mighty alterations in a Kingdom in
a morning, and in Cities, and Families, and particular
Perfons, mighty alterations in a morning : My Brethren,,
Who knows what a day may bring forth r* who knows
£aek. 7 wnat * morning may bring forth > EzeJ^ 7. ■?, 6S 7. Thus
S 3 6; 7 1 fa**^ *^e ^°7^ ^%d* ^n zv*l) an only evil, behold, it come* An
end k come, the end is come, it watches for thee^ beholdjt is come*
The Morning is come unto theey 0 thou that dwelleftin the Land ; .
the time is come^ the day nf trouble u near. As if God mould
fay . Al this while that thou haft bin in the aft of the pride
of thy heart, and vanity of thy fpirit, I did determin, that
fuch a morning, /uch an evil fhould come, and it's come,
it is come,it is come, faith God : Again3again,and again,
Make our the mining is come. O ! think,when you lie down at night,
pe^ce at think what thou haft done this day, do not dare, to lie
il!3h-> down, buthVft make thy peace with <3cd, thou knoweft
not what may be in the morning, and when thou rifeft up
And feek "In c^e morning, look up to God, and feek bleffing and
Go4 whe mercy from the Lord 5 for though thine eyes be opened,
vverife, and thou come to fee the morning light, yet before the.
morning be quite gone, thou knoweft not what may befal
thee^
Vcr.15.
iheTropbeJle ^/Hosea.
, 5*7
thee, and therefore feck to make thy peace with God,
both in the night and in the morning ; for great changes
may come to thee bosh in the night and in the mornings
chat thou never thoughteft of in all thy life. And thus
( through Gods bleffing ) we have finiflied the Tenth
Cbapter.
F I N I S.
An Alphabetical Table of the
Eighth, Ninth, and Tenth Chapters
of the Trophejie o/Hosea.
Page
A
Acceptance
acceptance but by
Jefus Cbrift 74
Admonition
Admonition to
N
1
Saints 59
Admonition to England 66
Admonitions both to Fopifh
an d Godly Wives 219
Admonition to tbofe that fin
wilfully 425
Affli&ion
In Affliftion mm fee their need
of God 9
Affliction teacbetb men, and
what it teacbetb them 1 89
Page
JtfAffii&ion God is dreadful
335
Age
Every age ads to Idolatry 8 1
Aggravate
The fins of parents, aggravate
thefms of the children 209
Agreement
All Government comes by A-
greemcnc 17
Altars
Why there were no fteps on Al-
tars 3 nor tools lifted up upon
them 70
The Altar of Infence explained
7l
Why there was but onetWut 74
Ttc 2 lb*
THE TABLE.
Page
7he Altar typified out Chrifs
facrifice 74
Why it was fin to errtU Altar^
76
hlvri and Images to be remo-
ved bj Saint / 327
See Chrift • & Service-book
Alphonfus
7be diligence of Alphonfus
King of dragon in fearcbing
the Scripture 101
Allegory
A fit hlhgovy of a good Prea-
cher 288
Alteration
God can make afyeedy altera-
tion in Cities 413
Ambition
Wefkould have an boly ambi-
tion in Religion 82
Anceftors
Ibere is more expeffedofus tben
oftur Anceftors, and why
Antinomians
Antinomhns confuted ico
Antinorrian$ reproved 114
Antiquicy
Ant:q 'icy is no rule for Reli-
gion 86
Apis
What manner of Idol ike Egyp-
tian Apk rvas 29
Apes
An Apes tooth worshiped in the
Page:
Indies 3&8
Application
Application to the Court 365
Argument
There is no argument for the
holinef of a Church 130
Arms, fee Religion
Aflyrian.
Wby the Afiyrian Army root
called an Eagle 4
Authoricy
Compulfion of Authority is no
excujefor fin 283
B
Backfliding
Backfliding is dangerous 13
Bare Necks
The evil of Bare Necks 433
Baffil
A cuflom at BalTii 34
Black Patches
The evil of Black Patches 433
Brethren
Brethren admonifred 207
Beleevers
The happy fiate of Beltevcrs
jbewed 150
Breeding, fee Men
Burden, fee
Kingdom.
THE TABLE.
Page
c
Calf
$be Calf of Samaria why it
W of fo called 25
CautioBj fee Kings
Canaan
Canaan w&the Lords Land in
an efyecial manner ^and why ?
1 5.7
Caufe
Ike CSufe of God probers at
lafialwaies 206
Children
Children fliould btfeech their'
* parents to repent 260
See Parents and Mothers
Chrift
Chrift is our Altar in the time
of the Golpel 7 2
Chrift is little beholding to mo§
Kings 337
Chemarims
What the wWChcmarlm fig-
nifeth0 and its diverfe accep -
tations 38 8
Chriftian
Good Chrillians depend upon
the Covenant they have made
7
It is a very dangerous thing for
Chriftians to he without Or-
dinances 54
Chriftian s fl?onld not endure
wicfednejje in their families
275
Page
Why Chrifthns complain of
emptinefi 217
A Chriftian Principl& 320
Church
God doth not cafi offhtsCharch
though guilty of many fins 5
Church Officers ark to be chofn
with great care 1 8
It is dangerous for the Church
to mix with the world 47
the Church is Gods paUace.
128
The Church is compared to a
Vine 3 and why 300
See National and Vine
Chriftmafs
Why Chrlftmafs was wont to be
fo zealottfty kept 118
Cleanefs
God regards not outward clea-
nefs where there is inward
uncle-anefl \6i
Commandement
Ihe fecond Commandement
expounded 7 8
Ihe fecond Commandement
iuufirated 258
Comfort.,/?* Grace
Comni'nde?^ fieVilhny
CompuIiion5/^Authori y
Communion
loneglzB the communiqn of
Saints is dangerous 298
Comroverfie
Ihe Gontroverfie between us
and
THE TABLE.
Page
tndthe fafip 78
Confidence, fa Fear.
Confederation
A Jre^/«/confideradon 416
Confiderotion/or men of qua-
lity 44°
Cuftom
Cuftom is no rule forGods wor*
fhip x86
Continue
We muft continue faking God
and why ? 4^2
Covetous, fa Idolaters
Covenant
Breach of Covenant is pum-
ped by the fword 365
In what cafes men may he falft
in a Covenant made 366
Counfels
Men r own counsels oft deceive
them $97
What ought to be avoided in our
counfels 39%
What ought to be attended in our
counfels 399
Creature
Better the Creature perijh than
be abufed 4 1 2
Crown, fa Princes
Crofnefs
7k crofnefs of mensfyirits in
England „ 279
Crucifying
Jf%y crucifying was fo hateful
to the Romans 1
Curfe
A dreadful curft lies upon the
Jem to this day 298
tCyprian
Cyprian's Prayer at his Mat*
tyrdom 454
D
Dead
Dead bodies^ why they defiled.
166
Death
* Seme wicked men put a good face
upon the matter even at death
177
Delight, fee Cod
Decring
DeeringsJ?eec& in his Sermon
before gueen Elizabeth
*78
Depart
When God begins to depart we
fiould cry mightily 253
Defpairing
7he fadjpeech of a defpairing
woman 4^3
Dtftru&ion
Deftru&ion ** the fruit of not
hearing the Wer d 20,11
Devil
Afrmner is a creature the Devil
empties his excrements into.
49
Diffidence
Ihe
THE TABLE
Page
The viknefl of diffidence in
God 5°
Diftance, fee Time
m Difpleafure, feeGod
Diftrefs, fee Hypocrites
Divine
The fyeecb of a German Divine
at bis death 189
Divinity
Man cannot put Divinity upon
a creature 31'
Dove
Why God accepts not the Eagle,
§^ but the Dove 4
Dury
Good Duties being ca fluff bring
punifhment 14'
lulneflof Duty what it £315
-See Sin & Enlargement
E
Eagle
Why the Eagle was unclean un*
dertbeLaw 4
^, See Aflyrian, Dove
Wicked men
Effigies
/!n Effigies of the lafi times :
339
Eli
Eli's example urged 3 84
Emptinefs
pmptines is nnatural to a Vine
and. why 304
Page
Encouragement
Encouragements tafight 385
Encouragements for men in
mean employments 450
Encouragements foUfoor fouls
in mean endeavors 46 5
Engagement
We muft tah$ heed of Engage-
ments in evil 28
England
England another Canaan 159
England more unfit for mercie
now than at the firft 3 and
why ? 263
England fmitten as Sodom 281
&e Admonition and
Crofnefs
Enlargements
How wefhouldufimr enlarge-
ments in duties 312
Eftrangement
The degrees of mans eftrange-
ment from God in
Eternity;, fee Life.
Exhortation
Exhortation to young ones.
214
Exhortation to the Godlie.
Excellency, fee Soul
Excrements, fee Devil.
Experience
4n Experience worth the try al
316
See Reafon.
F i
THE. TABLE.
Page
F
Faces, fee Painted
Faithful
Faithful men difcouraged^ and
how 280
Falfe worfhip
Falfe worfhip mufi be caflojf
It U ' juft with God to let Falfe
worfbip alone till it come to
the full 82
See Ruin
Feaft
Why a day U called a Feaft to
God . I72
Faith
How to en ere a /eFaith for pardon
in holy duties 120
Fly
When a man may fly 182
Forms, fee Hypocrits
Forrafgn
Forraign Leagues are dange-
rous 46
Followed
Out own wales are not to he fol-
lowed 64
Fear
Gods fear drives out carnal con-
fidence 333
Forefathers
tWe are fubjedf to imitate our
Forefathers in evil y$
Fulnefs,/eeDuty
Page
Funeral
Funeral mournings are hateful
to God 166
See Gain
Fruitfulnefsj fee Vines
Furious
Furious men do the leafi fervice
3*9
G
Gain
Gain at Funerals makes fome
rejoyce^ wbilfi others mourn
169
German
Iheffeech of a German "Divine
at his death 454
God .
Gods power (hewed 43
Gods jufiicerover fitch at fow
the wind 43
God takes it ill we (houldgoto
Nations for help 58
God fiould he our delight 211
Gods delight is in young ones*
213
G od is the Saints glory 223
Gods departing is the caufe of
W0) and why 250
We jhould labor to do what we
can for God though he feem
to leave us 253
God manifeft t his diftkafure in
the places where men fin 272
God
THE TABLE.
Page
Codcinnot endure mcfydneftin
hishoufe 3°o
See Church, Houfe,
Worfhip, Mercy,
Prefervation, De-
part.
Generation, fee Spirit.
Gentry
Gentry admonijhed 208
Good works
Good works are excellent^ and
why 30
Gofpel
Gofpel- Right e oh fneft is a moft
excellent thing 45 1
Government
Ihe danger of fating up new
Government 23
Govcrment » a thing of great
confequence 271
See Agreement, Pains.
Governors
Governors are fubje& t$ eft a'
blift) falfe worfhip ^ 4
Grace
Hypocrits fee(Gizce for Com-
fort) but Saints fee\Comfort
for Grace 485
Gregory
Gregorles J]>eecb to Tbeodorus.
89
H
Happinfffj fee Bcleevers
Heart
Wt ou$t to feircb our hearts
291
Help
Hel ps againft Injuftice 3 77
See God
Hemlock
Injuftice compared to Hemlock
370
Hemlock ftalk^fyringing up in
England 275
Hoofe
It is good dwelling in Gods
houfe 272
Humiliation
Ihe benefit ' of humiliation ;
308
How humiliation Jhould be
preached 308
Hypocrits
When hypocrits are in diftreft
they fee their need of God 9
Hypocrites ftand much upon
formal wales 10
Hypocrites thin\ to fare the
better for their parents 1 1
I
Idolaters
Idolaters are propbane^ but co
vetgusmenare werfe -4
Idolaters pcomife tfamp*ves
fafety in their Idols 2 6
Idolaters are laborious in their
Vuu Idol
THE TABLE.
Page
Idol mr flip 35
Idolaters fow in hope 3 6
Idolaters lay a ground for fuc-
eejfion 3 6
Idolaters obferve their feafon.
ibid.
Idolaters love outward prope-
rty 1*53
We ought to do as much for God,
as Idolaters do for their Ima-
ge* 524
Idolatry
Idolatry drive s men cgainft
principles ofreafon 31
Idolatry is an berediurj Jin.
30
Idolatry continues in fuccejjicn
80
Idolatry depends much upon
Jncefiers 258
See Succcffion
Jeroboam
What Jeroboam's finne wot :
IP
Jevtfs
Ihe ]ew$cufom in time of dan-
ger- 412
Ignorance
the miferies attending Igno-
rance 18
Imager fee Altars
Invention
Ihek ouglrtto he m invention
of\lan in Gods Wdrfiip :
\
11
Page
injuftice
Injuftice is fometimes likg td
Juflicc 370
See Hemlock, Help
Juftice, fee Reformation
Joy
Means hot? to regulate our jof
142
See Profperky.
Jofephus
Jofephus bti lamentable fiery,
414
Ifrael
Ifrael's Prerogatives 48
See Nation
K
Keep
Examin principles tvelfirjt, and
then keep 1 0 them 292
Keys
Four keys in Gods hand only*
andvehattheybc 263
Kings
Caution in imitating* the Jerces
Kings 1$
Kings were made by men 3 1
The burden Kings are under.
*5
See People
Kingdom, jfee States.
THE TABLE
Page
L
Labor
Jivey one bound to Labor.
434
Lady
Wor\for Ladies 426
Land, fie Ruin
Lap fed
The evil of lapfed Minifers.
T •' 4§
Latimer
7£e $eec& of Eijbop Latimer
before Queen Elizabeth.
278
Latimer's notable Jlory 1 78
Law
Wh at the Law of God is 95
Ibe Law u/" Go<i tf gnat ^ and
why 96
TfoLaw of God moves to obedi-
ence 102
See Saints
Leagues
Leagues of peace may prove occa-
fions of forrow 138
'Leagues muft not be made with
wicked men 161
Learned, fee Opinion
Life
Life U the feed-time for eternity
39
Liberty
Liberty it exceeding dangerous
inynngprofejfors 309
London^ fie Popery
Page
55
I
Love
Love is not to be
Lord
It if a great mercy to have time to
fee\ the Lord 472
See Quick- fightednefs
Luther
Luther called by the Vapi^s^ the
Trumpet of Rebellion and Se*
dition 2
Lumpifti
Sorrow for fin mufl not be lunj*
pi(h 1*8
M*
Mafs
Ihe abominablenefi of the Mafs
33
Malignants
Malign ants may have great Vi-
ctories 206
Meditation
Meditation$/flr/»c/? as are weak^
in the pc Ids *5 ?
Meditations for parents 26c,
288
Mediations for Rich men 322
Medications at going to bed.
Men
Men of mean breeding Jb old take
heed oow they behave ihemfeivs
when they comeirao Authority
66
Vuu2 Mens
THE TABLE.
Page
Mens writings how they help Jo
under ft and the Scripture 88
Mercy
AH mercies muft be improved for
God 20
See Free Grace
Mifery, fee Ignorance
Minifters
Minifters muft not be weary of
their worl^ 3
Minifters that count fucb things
at are laid aftde only inconve-
nient^ will takg them up again
203
Minifters muft gun theTeoples
love 220
WbatMim&en fbouldrejqyce in
Minifters are Plow men 471 j
See Lapfedj Wind, Rule
Morives
Motives to continue feeftingGod
482
Mothers
Tender-hearted Mothers admo-
nijhed 25 p
Mothers fond love ft ayes their
children 288
N
Nation
No Nation&«* IJraelforfookjheir
pk Gods 148
Our Nation to\be helped, not to.
Page
Be fled from 1S2
See God
National
No National Church now 75
Nobility
Nobility admonifhed 20S
O
Officers, fee Church-
Opinion
The Opinions of the Learned an
no rule for Religion 8 6
Oprenion
Our Opreifions are not to be re*
moved) but renewed 282
Ordinances, fee Chriftian*
Oyl
What the Oyl in facrificesfignU
fed 162
P
Pains
Pains mufi be taken about Go*
vernment 2jT-
Some take more pains to pe-
rifh than other j do to be faved
488
Painted Faces
The evil of Painted Faces 43 3
Particular
Particular perfons muft fuffer^
not refift 18
Pardon, fee Faith
Parent*
THE TABLE.
Page
Parents
Parents mufi not be a Jhame
to their children 22 a
Parents muflgive their children
good education 266
Paffions
J)if ordered palGons caufe fad
conclusions 284
Peace, fie Leagues
People
People give power to Kings :
16
CommonpcopU follow the great
Ones 381
Peace
Many while they provide for
peace provide for ruin 60
Perplexed
Why the wicked are perplexed
in the day of the Lords wrath
r, c I77
Perievere
We ought to perfevere in duties
though we have no prefent
comfort 428
Plow
Wee (houldplovr in fope all our
lives 428
Wee muji continue plowing:
47 l
Plow-mcn3/ee Minifters
Policy, fee Reafon
Pomp, fee Superftition*
Popery
Popery almoft brought in at
Page
London 25
Pride
There is much pr ide in dejedti-
on 169
Pride is the root of not bearing
205
See Stubbornefs
Prayer
Weah^ prayer may he ftrong :
Preservation
Gods prefer vation of us all our
'daiesfbewed 2-45
Princes
Princes when*tbey come firflto
the- Crown promife faire:
276
Princes are not to be tmfted it*
None fo perfidious as Princes.
33S
. . Prophane^yee Idolaters
Profper
W€ may profper, andyet have
no caufe to joy in it 1 4 1
Protpericy
lak^ heed in profpericy 250
Profeflbrs
long Profeffjrs (houldbe fypt
down 308
Why Profeflbrs are empty?
3'4
See Yong, Qiieftion,
ct
THE TABLE.
Page
CL
Quetlion
A Queftion anfwered by a Tro -
feffor I So
Quick fightednefs
Ibe quick-fightednefs of the
enemy comes from the Lord.
20
a
Racha
Ibe word Racha explained:
303
Religion
When Arms may be taken for
Pveligion 21
Good aUs in Religion may be
evil in the doer 77
Religioner a Saints recreation
165
Reafon
Reafon j Vollicy, and Experience
may go one way} andyet Gods
Word another 85
Redemption 3 fee Sabbath
Recreation, fee Religion
Reformation
Reformation cannot proffer
except Jufiice be eftablijked
379
Revelations
Fvevelations befides the Word
are dangerous $ I
Page
Riches
Riches in good worlds U the be ft
wealth 321
Righteoufnefs
What Righteoqfnefs U 479
Rod
We muft not cbttfe our fin and
rod too 427
Romans, fee Crucifying
Ruin
Gods mercy prevents our ruin.
Falfe wsrjhip U the ruin of a
Land 159
See Peace
Rule
A Rule to teach common people
how to judge of their Adini^
fters 197
Cautions to the fame Rule.
198
See Scripture
S
Sabbath
'the Sabbath was appointed for
Commemoration of our ~Re-
demption no
Saints
7be Saints prize the Law of
God ico
Ibe Saints jhould forrow mo ft
for fin 151
How
TAE TABLE.
Page
How the Saint j rejyce in Gods
vengeance 175
Saints admonished 2 1 9
1 be Samt${bould prize the en-
joyment of God 251
Satan
ffbat Satans great defign U ?
200
Scripture
Ihe Scripture is the Rule, and
the Expofttor to underfiand
the Rule By
Jbe Scripture tyould be looked
upon as particular to our
[elves 92
Self
People fiic\mucb at what tomes
from felf 30
Self denial
God requirs fel f-denial in tern •
poral things 1 1 9
Servants
Great Js the danger of fervants
at their own band 54
Servants to great mzn exhorted
Service
lobe employed in public\Scr'
Vice is the making of a man
123
Service book
. Service book and Altars all
fome mens Rdigion 3 87
Sin
1 God knows how to makg ufe of
merlins 22
A man miy commit the fin <*-
gainfl the holy Gfaft, andyet
continue in Duties 1 j c
Godremembers the fin of wicked
men when tbey perform holy
duties, and why 1 2 2
See Mean, Rod.
Signs
Signs of much wrath 126
Sound, fee Threatnmg
Smiting
Smiting with the Penis worfe
S thanfmiting with the Sword
281
Sinner
God may damn a leffer firmer,
and jave a greater (inner:
152
Soul
the Excellency of the Soul :
Soldiers
Soldiers &re Gods Priefts 1 74
Sorrow^ fet lumpifh
Spirit
Iht Spirit of God forfaw this
generation 114
Scares
States mayjudg of the right of a
Kingdom. 2 1
Stubbornefs
Stubbornefs is thefiuh of pride
53
Strong
THE TABLE.
Page
Strong
* Strong places are not to be tru-
Jredin 132
Succcfs
Sometimes God gives fucceis in
judgment. 421
Succeffion
Succeffion ads to Idolatry 80
Superftition
How it was luperliitioB in the
Jfraelites to build temples
130
Who mourns mofl for fuperfti-
tion 39 1
Wbj carnal men contend for fu-
perftition 490
Superfluous
Superftitious mm regard out-
ward pomp 27
A note to the Superftitious
204
Superftitious children admoni-
jhed *58
Sword fee Smiling
T
Taxes
Taxes upon mens elates are hut
mean burdens
66
Teachers
Teachers efiabltjh worfhip
'84
Temple fee Superftition
Pagc
Threatning
the threatning 0/ God is a ter»
rible found 3
Men fbould be fenfible of the
threatnings of God 68
Difiance of time in commande-
ments and threatnings is
not to be heeded 80
Tru m pet fee Luther
Themiftocles
1 be faying of Themi&ocUt at
his death
Thoughts
'The (hifting thoughts of carnal
hearts in time of danger 1 8 1
Tim*
Evil tims are good times to die
in 265
Time/<?r England tofee\God
n T.. 477
See Threatning
V
Vanity
Scripture expreffions of the va-
nity of great perfons 405
Veflels
Gods grace to the veflels of mer-
cy 49
Vile
Vile things are many times hid
undtr glorious titles 191
Vilenefs, fee Diffidence.
Villany
THE TABLE
P*g
ViHany
7be villa ny of malicious -Com*
wanders againfi the Godly,
Vine
7he fruitfulnefi of Vine* 300
7 he Church compared to a Vine
ibid.
Set Emptinefs
Unclean
Why Mourners for the dead
were fo long uncleane :
167
Life
Ufe for the affiled 4 40
W
Waies, fee Follow
Wealch
Wealth is wich^d mens glory
223
Wicked men
\\ icked men are as Eagles in
their rage 5
Wicked men firft ferve their
turns of the godly 3 and then
fcom them aj
Wicked men are wild up.n
their Infts 5*
VVicKed men are contemptible
See Perplexity
Page
Wind
Wha they.are that fow the wind
* . 37
Minifters mujl beware theyfow
not the wind 41
Rules bow ib.
See God
Wine
Wine infacrijices, what it fig-
nifed 1^2
Wiiworftup
Will- wor Hip an empty thing.
303
Work, fee Minifters
Works, fee Good
Word
It is afingular bltffmg to have
the written^ ord 88
By whom the Word is counted
grange 1G<$
World, feeChrM
Worfhip
Gods Worfhip U an excellent
thing 12
Gods Worfhip U caft off by
carnal hearts ibid.
Gods Worfhip mujl not be imi~
tattd no
?he Worfhip of God U a great
matter * 104,
True Wor/hip muji be mourned
after 388
See Falfe, and Inven-
tion
Xxx Wrath
THE TABLE.
Page
Wrath
Ibe wrath of G, d " mjny times
executed in atifitering our de-
fir es 15°
Ike wrath of God call id Wine
and why 174
See S?gns
Writers, fe Men
Y
Yoke
drift's yoke eajier than the
Page
yoke §f the enemy 436
You g
Young Trofejjers their danger
45
Young Vrofefforsfbouldbe kept
down 308
Set Vine
Young ones,
Young ones exhorted 214
Young ones the hope of a Na-
tion
Youth
Youths fins are Ages terrors*
121
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