Hosea 7
Ver. 1. When I would have healed Israel, then the iniquity of Ephraim was discovered, and the trickedness of Samaria: for they commit falsehood; and the thief Cometh in, and the troop of robbers spoileth icithout.
This chapter is filled with complaints wholly against Israel. The two former chapters brought in Judah
•B-ith them, but this chapter is sjjent wholly against Israel. Luther saith, that by the reading of this chapter, we may sec that the church has always evils of cue and the same kind, even at this day such as in those times. We have had a clear and lively pattern of this held forth to us in our times concerning our evils.
“When I would have healed Israel.” Before, God took upon him the person of a husband, that would have recalled his adulterous wife: but in this chapter, he compares himself to a surgeon, who would have cured a wounded person; and his people he compares to such; but coming to cure them, he found theuwound worse than he expected. As sometimes when a surgeon first comes to a wound, he thinks it not so bad and dangerous as indeed it is found on probing it, and all this while perhaps the patient remains very quiet and still; but when put to pain by searching of their wound, then they are froward, and struggle: So, saith God, many ways and means have I used to do them good, judgments, reproofs, and exhortations, but they grow worse and worse, the sins of Ephraim bi’eak forth, the sins of the court work out, and the sins of Samaria (which was the chief city) show themselves. In Isa. yii. 9, “The head of Ephraim is Samaria:” as if the wickedness of the court were complained of by some in the country.
“Then the iniquity of Ephraim was discovered, and the wickedness of Samaria’’ did appear. The prophet looks upon Ephraim, the wicked court, and Samaria, the profane city, and sees death in the face of both; the sin of Ephraim and Samaria is in the head, which speaks them in a dangerous condition. Lev. xiii.4-1. They add iniquity to iniquity, which shows their perverseness; and “he that is of a perverse heart shall be despised,” Prov. xii. 8.
“The wickedness,” niy-iUhcir wickednesses: “‘UTicn I would have healed Israel, then the sin of Ephraim was discovered, and the wickednesses of Samaria.”
Obs. 1. In great cities there is all manner of evils.
But now, when was God about to heal these ten tribes? to what period does this refer? Some intei-pret it to be, when God went about to cure the evils and the abominations that were in Rehoboam’s reign, which was a very sad time: had lie hearkened to the counsel of his wise, gi-ave counsellors, it had been well for him and his people; but giving credit to the counsel of his young, inexperienced men, he endangered the very life of his kingdom by it; and when, through the pride of his heart, ne would not hearken, God rent the gi-eatest part of the kingdom from him, and gave it to Jeroboam; and now, when there were such hopes of delivering them from these their oppressions, then did the iniquity of Ephraim appear, then did they oppress and crush those which would not yield to tlicir superstitious idols and false worship. But this cannot be the meaning of this passage, for at this time the ten tribes were not divided, nor broken off, neither was Samaria built, a.s we see in 2 Kings xvi. If this be not the time, then to what time does this refer? Surely to the period of Jehu’s reign, who was made the surgeon of those times, who was anointed in Gilead, the city of surgeons: for God saith, “Is there no balm in Gilead, no physician there?” God used Jehu for the do in” of a great deal of work for their cure, he destroyed and dissipated Jezebel and the priests of Baal; and when this was doing, the great courtiers of Ephraim and the citizens of Samaria came and gave him their counsel: Jehu, take heed what you do; be wise, consider what you do in such cases as these, take heed you do not overdo: you have done enough in destroj-ing Baal’s priests and putting down idolatry; but if, moreover, you pull Aovra Uan and Beth-el, and suffer the people to go up to Jerusalem, you win lose all. Then farewell all obedience,
your kingdom is lost. Then the citizens of Samaria come and tell him, that if he go on thus, they shall be undone and lose all their ti-ading, and shall be separated: And why should this be, seeing there is no need of it? we may worship at Dan and Beth-el as well, and it will be more for our ease. This might be the language of the people; and in this the iniquitj- of Ephraim and the sin of Samaria appeared; and this was wickedness with a high hand. The observations are these:
Obs. 1. The sins of a kingdom are the sores of a kingdom. Isa. i. 6, “From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifSing sores.” First in regard of their sins, then in regard of their miseries.
By this we may see that wicked men are the sores and wounds of a nation, parish, and family; therefore one having three wicked daughters calls them the imposthumes, or cankers, of his family; even so, wicked men defile wherever they come. Oh that people would think of this their condition! Thou that art a wicked man runnest up and down with filthy stuff, more odious in God’s eyes than a lazar in our eyes.
As sin, so afflictions and miseries are the wounds of a kingdom, family, or person; and if we will not be sensible of the one wound made by sin, God will make us sensible of the other by suffering them. Our kingdom is like the man which fell among thieves as he went from Jericho to Jerusalem. Does not the nation lie now a bleeding? and where is the man that pities it? nay, are not men so far from pitying these wounds, that multitudes flock together to take advantage of our sores, even like the flies which suck out content and sweetness from the sores of poor creatures; I mean those who sti-ive to suck out the blood of the kingdom in tlicir offices and places, men that are altogether for themselves, and how they may make themselves and theirs great in the world, though the nation lie a bleeding. Ai’istotle tells us of a man, whose sores the flies using constantly to suck and lie upon, his friend coming by him, and seeing them upon him, beat them off; the man was discontented at it, saj-ing, Alas! what have you done? I thought, replied his friend, I had done you a good turn. O no, for when these are off fresh ones will come, that will suck me worse than the others did before. Had we not those that did suck us before? have we forgotten those oppressions? shall we have worse now? It follows,
“When I would have healed Israel.” Hence,
06*. 2. The Lord is the healer of a people. It is he alone that can do it, and none but he; we may use many means to be healed, but all in vain, except the Lord heal us with pardoning and sanctifying mercies: Jcr. xvii. 14, “Heal me, O Lord, and I shall be healed; save me, and I shall be saved: for thou art my praise.” So Psal. Ix. 2, “Heal the breaches thereof: for it shaketh.” How many are there that would go about to heal our wounds sUghtly! Jer. viii. 11. y’e are like many silly persons, who, feeling a little pain of their wounds, will needs have them skinned up and licaled presently, and then they putrify and are worse than ever. But the Lord is the healer of his people, and when he heals he does it effectually. Many encouragements we have in Scripture to seek to God for healing, as the promise of God, 2 Chron. .vii. 14, “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and forgive their sin, and will heal their land.” Mark the connexion of these words; first seek to be forgiven, and then healed; if we should be healed before pardoned, woe be to us, we should then bo undone! Isa. lvii. 16 — 18, “I will not contend for ever, neither will 1 be always wroth: for the spirit should fail before me, and the souls which I have
made. For the iniquity of his covetousness was I Tvroth, and smote him: 1 hid me, and was wroth, and he went on frowardly in the way of his heart.” Nqw what may we think will become of him? Surely, now, nothing but desolation and destruction. No, saith God, “I have seen his ways, and wUl heal him: I will lead him also, and restore comforts unto him and to his mourners.” Jer. iii. 22, “Return, ye backsliding childi-eu, and I will heal your backslidings.” Oh that the answer of this people might be om-s: “Behold, we come unto thee, for thou art the Lord oui- God.”
Now the Lord cures accui-ately: as surgeons cure by purgation and allaying the misery; so the Lord heals iiii people by taking away the cause and the malignancy of that ti’ouble which is upon them. So, thou that art under any particular trouble or affliction, if God sanctify that trouble by removing its cause, God may be said to heal, though the affliction be not quite taken away.
Then God may be said to heal by fomentation, as surgeons use to do, when the part is able to resist and oppose that which would feed the humour: so when the Lord puts strength into the soul to oppose disquieting and vexing thoughts, that sinks into the soul from its afflictions: now, where this work is accomplished, the soul is healed.
Obs. 3. God does not always will things according to his omnipotent power. “I would have healed Israel;” that is, I would and I did use all the means calculated to heal them.
But it may be objected. If God see that we are unable of ourselves to be healed, how can we be healed, when we have not the power? t Now, for answer to this, we must know, that men
i are not healed proceeds not so much from the want of
ability as want of will; men do not do what they can, therefore they do not u-iU to be healed. God does not make men unwilling, but speaks to us after the manner of men; though there be also an inability, yet because men think not of that in not turning, or because the inabQity is chiefly in the perverseness of the will, it is not a metaphysical inability, as I may so speak, but a formal wilfidness; and though men think that God is altogether to blame that they are not healed, God will make this one of his works at the day of judgment, to clear himself from those aspersions. Now men are so proud, that they think themselves too good and too lofty for God; but God will clear up all, and show himself to be righteous in their destruction.
Oo.y. 4. Much wickedness often lies hid in a kingdom, or person, tUl the means of cure appear. It was thus with Paul, Rom. vii. 9, “I was alive without the law once; but when the commandment came sin revived, and I died;” yet, notwithstanding, God, by his almighty power, helped him over all difficulties. As, when a man begins to repau- an old house which is rotten and decayed, he does not conceive the trouble of it, till he comes to remove the rubbish; who would imagine the v.ickedness that is in many men’s hearts, which discovers itself when the means comes? Had not God set many servants in good families, the vileness and the vanity of then’ spirits had not discovered itself. Certainly this is our condition. Some few years since there apjjeared much wickedness in England, but how much more since God has sent the means to cure it! as appears,
1. By a bitter spirit of malignancy against the power of godliness. No people so wicked” as we were before, but now our wickedness is gro’mi to a spirit of malice and opposition against the word and the saints. At the first, men cried out for a reformation, and cried dolini bishops; but when God’s people began to rejoice, of a sudden what a desperate spu-it of pride and malignancy was there raised to oppose strenuously the refonnation so much desired! and this aggravated by a malice which, 1. Blinds men’s eyes, so that they cannot see their misery by reason of the falsities, and flatteries, and treacheries used against Scotland, L’eland, and England. And, 2. Makes them, rather than they n be subject to the yoke of Christ, willing to be slaves to the worst of men, yea, to theii’ vilest lusts: and doth not this’ show a desperate spu-it against God?
2. A base, sordid spirit, that will rather endiu’e perpetual slavery by vile men, than incur any risk.
3. A treacherous spu-it. “WTien men betray kingdoms, overthrow states, and deceive the trust and confidence reposed in them, undermine and destroy pai-liaments, does not this manifest a most vile spu’it in the people of this kingdom? Heretofore the commonalty could not be brought to fight against the Scots, yet now there can be found a gentry to fight against the parHament.
4. A blasphemous spu-it. This sin abounded before, but how much is it now increased! nay, are there not now new oaths invented and pressed?
5. A cruel, bloody spirit. Some few years since who could have imagined the cruelties that have been used by Englishmen?
6. A spirit of division. We should have thought that in a time of public calamity we should have sodered together; when there was private persecution more love was expressed; and that which makes the rents now the more sad is, that they are between the best people.
7. An oppressing spirit. Men formerly oppressed are now turned oppressors themselves. What doth this but presage what these woidd have done had they had the power in their hands? This iniquity is now discovered.
8. A spii-it of envy. How are active men in public places enned and spited! and how many now stand neutral, and upon this very ground, because they see others not so rich as they employed! therefore they sit still and fret themselves, and seek to hinder them that are active in public service, and so the work is liiiidered.
9. A spu-it of superstition. Would ever any man have thought that the parliament should ever have had such a party to oppose them in their reformations? “We might rather have thought that there would have been a general spirit rising against these superstitious vanities, to have banished them for ever. Oh what misery do these rotten teeth put this kingdom to at this very day! This iniquity is also discovered.
10. A wanton sphit. Such opinions as were never kno’mi before, doubting of the immortality of the soul, that there is no visible church upon the face of the earth; and all this under the name of Chi-ist and free grace. Now what does all this but show, that when God would have healed us, then did our iniquities appear? What sad presages are these of approaching miseries!
11. An unmerciful spu-it. Every one seeking his own, and how he may make him and his great in the world, and neglecting the poor and those that are in distress. We have cause to say, O Lord, what shall become of us? Know this, that I may not altogether discourage you; though our times are miserable, yet are they not altogether like unto Israel. It cannot be denied “but that our com-t has imitated Eplrraim. which was their court; yet though the city of Samaria did join with Ephraini, the city with us has not sided with the court, but the bulk of it has kept faitMul with their God; for which mercy the childi’en yet unborn will have cause to bless God.
Obs. 5. AVhen a people grow worse upon the means of healing, it is a sign that then- condition is desperate. Isa. i. 5,” Why should ye be stricken any more? ye
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n ill revolt more and more.” Jer. li. 0, “We would have healed Babylon, but she is not healed.” Ezek. xxiv. 13, “In thv filthincss is lewdness: Ijecausc I have purged tlicc, and thou wast not purged, thou shalt not be purged from thv filthincss any more, till I have caused my fury to rest upon thee.” Now, certainly, had not God found a party in this kingdom which closed with him when he would have healed us, we might have had occasion to make use of this scripture. How just were it with God to leave such a people as we are in our healing, because we are so impatient under the rod! Arias Montanus quotes out of Hippocrates, that the physicians in his time were bound by an oath to leave under their wounds to perish, such as were incon-igible, and would not endure the surgeons to cure them. When a man is engaged in a bad cause, and means are used to convince him, yet ofttimes he will becDme worse. Oh the vileness of men’s spirits! We had need take heed that the cause wo engage in be good, for how many men are there who defile their consciences, i-iiher than yield to take shame to themselves for their sin! Oh what cause have we to fall down and be humbled for our iniquity, and to say as they in Jer. xiv. 18 — 20. So for particular towns and places where God sends the gospel, the means of grace, and that people is the worse for it, they have cause to tremble, and not to cr)^ out against the preaching of the word as if that were the cause of it: this were most wicked and abominable. It was thus in Christ’s time. AVe never read of any possessed with devils before Christ came; now shall we say it had been better that Christ had not come? O blame not the ministry, but your own hearts; and consider of this, you that God is working upon, the Lord comes close by the ministrj- of his word to heal you, and then you discover yoiu- wickedness and rotten hearts. The Lord stirs such a conscience, and begins to heal such a soul. Now it is the devil’s policy to spoil such beginnings. Now, thinks the devil, if I can make such a soul commit a sin against conscience, or live in the omission of any known duty, the word then will never more work to benefit such a man. I have heard of one who, being troubled in conscience for committing that gi’cat sin of uncleanness, the devil tempting him to commit it again, told him if he would he should never be troubled more for it: the poor man yielding, and venturing upon it again, after he had done it was indeed never tempted again, nor troubled more, but lay afterward in a languishing, senseless condition, and so died. O take heed of this, you that are convinced in your consciences of the evil of such and such courses, for it is the great policy of the devil to make thee, who art convinced in conscience, to sin against conscience, and then he thinks the work is lost; the devil does not much fear the word’s working upon him whom he has prevailed upon to live in secret known sins, and to venture u))on the commission of sins against conscience. You who are under God’s healing hand, be silent, and submit quietly: be not froward, you that are in troubles of conscience, hearken for a word from God; as the men of Ben-hadad did from that king, in 1 Kings xx. 33, they hearkened diligently whether any words of comfort fell from him, and caught at them hastily. Know that it were just with God to make you as the peoiile spoken of in Isa. vi. 10. This concerns all, but especially those that arc in trouble of conscience. Those that God begins to stir and work u])on, take heed, I say; does Christ himself begin to work upon you? docs he desire to heal you? is he willing to offer his blood to cure you by applying it to your wounded consciences? Let not the corruptions of your hearts now break forth, take heed now of sins against conscience, lest he let you perish in vour lusts. Be willing to let God alone to ilo his work in you, lie quiet and still, take heed of
murmuring and repining speeches, but follow on the work begun, and beseech him not to leave you till it be completed in you. and the great hazai’d of your miscarrying over. Little do you imagine those sins will weigh down and burden conscience which now you commit against its light. AMiat a torment will it be to thy conscience to think, that at such a time I felt Jesus Christ coming to heal my soul in the ministry of his word; oh happy had it been for me, if I had lain under his hand, and kept his salve upon my sore! but because it was for the present troublesome, I cast it off, and went into such company, and hstencd to such temptations, and by this means have wounded my soul anew most desjierately; and now what can I expect, but that the Lord should for ever forsake me, and leave me to die in my sins and wallow in my blood, and his eye not pity me, and make me to inherit the curse of that people, whose ears should be deaf that they shoidd not hear, whose eyes should be blind that they should not see, and be converted, and I should heal them?
“They commit falsehood; and the thief cometh in, and the troop of robbers spoileth without.” Furthermore, in these words the ]n’ophet shows in what particulars their iniquity did appear: they committed falsehood, they wrought a lie in regard of their falsehood, their false worship; and then in regard of their o])pression, wronging one another, but especially in falsifying their trust one to another, and in their relations, not perfomiing the duties which their relations called for, and bound them unto; so the word in the original npc properly signifies. “They commit falsehood;” that is, they commit such a sin as the breaking of that duty which the law of thek relation calls for from them. The notes hence are,
Obs. 6. It is the description of a wicked man, to commit falsehood. As the godly man is said to be for the truth, and to do the truth; so wicked men are again’t the truth, and go conti’ary to the truth: as the devil is said not to abide in the truth, even such are these who commit falsehood, and work a lie.
Obs. 7. It is a forerunner of gi’eat mischief, when people are false in their relations. In Micah vii. 5, 6, it was an ill time when all sorts of people were so unfaithful in their relations.
Obs. 8. There is much secret wickedness committed by men of false religions. “And the thief cometh in. and the ti’oop of robbers spoileth without.” Such as these are secret and cunning workers of mischief in church and state. Gal. ii. 4, “Because of false brethren unawares brought in, who came in privily to spy out our liberty w liich we have in Clu-ist Jesus, that they might bring” us into bondage.” It is a great evil in a commonwealth to have secret oppressors, but far worse to have public spoiling. We have had much of the first formerly, and the Lord knows how much more of the second we may further taste of: I verily believe, there is none that ever thought the enemy would have spoiled in such a manner as he has done, and that ever iMiglishmen would have endured it; and we are the first people that ever endured such oppressions, that were not slaves before; and what the counsels and thoughts of God ai-e in this thing concerning us we cannot tell. ‘• Violence and spoil is heard in her; before me continually is grief and wounds.” What then? “Be thou insti-ucted, O Jerusalem, lest my soul depart from thee,” Jer. vi. 7, 8. The first part of this scri])- ture is ours at this day, grief and wounds are continually before us: but “he thou instructed,” O England. In what? In this, that dreadful breach which sm has made between the king and parliament; be instructed in this. Jer. xv. 13, “Thy substance and thy treasures will I give to the spoil without price, and that for all thv sins, even in all thy borders.” So Isa. xlii. 22. 21, But this is a people robbed and spoiled; they are all
of them snared in holes: they are for a prey, and none deUvereth; for a spoil, and none saith. Restore. “Who gave Jacob for a spoil, and Israel to the robbers? did not the Lord, he against -whom we have sinned?” Who among you ‘will give ear and hearken to this? ^Icn are wicked and tyrannical; but who is he that has given this our land to the plunderers? Is it not the Lord? Therefore we should look beyond the troubles, the hand that strikes, to God, who gave them thencommission, and delivered us up into their hands. When God gives up a people to the robbers and spoilers in such a kind, his wrath is said to come upon them; as in the 25th verse, “Therefore he hath poured upon him the fury of his anger, and the strength of battle.”
Ver. 2. And theij comider not in their liearln that I remember all their toickedness: now their oun doings have beset them about; they are before my face.
“They consider not in their hearts.” D33SS niiS’-Sii They say not to their hearts. This phrase in other Gcriptures is used for saying in their hearts. Jer. v. 24, “Neither say they in their heart. Let us fear God, that giveth rain.” And in Eccles. i. 16, considering, is communing with our own hearts; I spoke, or consulted, with my heart. From this phrase of speaking thus to our hearts, we may,
Obs. 1. It is a good thing to be often speaking with one’s own heart, thus: O my soul, how is it with thee? how stand things between God and thee? what terms standest thou in for eternity? canst thou look upon God’s face with comfort and not be afraid? what guilt is there in thy conscience? canst thou behold eternity and rejoice in the thoughts of it? Such meditations and questionings as these would be very profitable for the soul. Jlany people can talk abroad in company of these things, but where is the man that sets apart time to question with his soul about these? Psal. iv. 4, “Stand in awe, and sin not: commune with your own heart upon your bed, and be still.” There are in the soul many times boisterous distempers, but then we should cause a sDence and a calm in our hearts, bid them be still. There are great distempers in that family where the husband and the wife go two or three days together, and s])eak not one to another; so there is no less distemper in that soul, which can go two or three days without questioning itself, and examining its condition. But what is it they should speak? This,
“That I remember all their wickedness.” The Vulgate renders it thus. Lest they should consider. Do not you think that God remembers the sins of your forefathers only, that they were vile and wicked; no, but I also remember the sins that are present before me. But the reading of the words in your books is most agreeable to the origmal; therefore Luther saith, that these words are a reproof of their security: the princes, they feel not the judgment, although the principal actors in the wickedness; and although the common people suffer much, yet they attribute their sufferings to any thing rather than to their sins. Hence,
Obs. 2. God remembers the wickedness of people, though long since committed. As we may see in the case of Amalek, God remembers this their wickedness many hluicb-ed years after; 1 Sam. xv. 2, “Thus saith the Lord of hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Eg)-])!.” Amos viii. “i, “The Lord hath sworn by the excellency of Jacob, Surely I will never forget any of their works.” Nay, they are not onlv remembered, but recorded: “The sin of judah is written with a pen of iron, and with the point of a diamond,” Jer. xvii. 1. Every oath, every lie, yea, and every vain
thought, which thou hast committed, andcontinucst in under an impenitent conchtion, know, that thy sins are remembered; and that thou mayst be sure of it, see what is said, Job xiv. IT, “My transgi-ession is sealed up in a bag, and thou sewest up mine iniquity.” They are sealed in a bag: as the clerk of assize seals up the indictments, and at the assizes brings his bag and takes them out; even so will God: as God has his time to seal up men’s transgressions in his bag, so he wdl have his time to take them out, to reckon with sinners for them, and then woe to them! Deut. xxxii. 34, “Is not this laid up in store with me, and sealed up among my treasures?” It is sealed up to be remembered, though perhaps committed forty or fifty years ago; and it is thy sin if thou dost not remember them, when and where they were committed; and if thou wilt not, know, that God has his time to make thee know them.
Obs. 3. AVicked men consider not that God remembers their sins. In Psal. xciv. 5 — 7, they commit horrible wickednesses, daring sins, yet they force themselves not to believe that God takes notice of them and remembers them; “they say. The Lord shall not sec, neither shall the God of Jacob regard it.” The Jews tell us, that when Jeroboam’s hand was dried up, the false prophets told him that this was but by chance, and so kept him fi-om thinking of God that had smitten him. Did men consider that it is God that remembers them, it would work humiliation in them, and stop them in their sins. Were the danger that sin brings men into always in their eye, they would think it both a great madness and folly to sin against God. Joshua thought it so; Is the iniquity of Peor a small thing in your eyes, that you should add more to it? Didst thou know that God remembers the sins of thy youth and thy maturer age, thou wouldst fear that, on the next sin thou committest, God might bring upon thee all thy previous transgressions. As a man that has used his body to drink poison, for a time may do well, but at last he is overcome, and destroys himself; so the next sin which thou committest, though it be less than former transgressions, it may set all the rest on working: as, suppose there be many barrels of gunpowder in a room, and a few gi-ains lie scattered about, and a spark falls into that, and so fires all the rest; so thy former sins are as the barrels of gunpowder, the next sin thou committest, especially if a sin against knowledge, may be the grains whieh”set all the rest on work to pull doM-n judgment upon thee. There is no argument so powerful v to keep men from their sins, as the consideration that God sees and knows them all, and will remember them.
Obs. 4. ‘ATien God punishes for sin, he manifests that he remembers sin. 1 Kings xvii. 18, the woraau of Zarephath questions the prophet, saying, “Wha; have I to do with thee, O thou man of God? art thoo come unto me to call my sin to remembrance, and to slay my son? “God’s hand being upon her, brought her sin to remembrance. How do the consciences of men dictate this to them in their afflietions. This cross is for such a sin, this misery for such a base lust that thou wouldst have fulfilled “at such a time; God now puts thee in mind of such an act of uncleanness, such a time thou wert cruel and hard-hearted. This is clear in Joseph’s brethren, whose sin was committed twenty-two years before trouble came upon them. You that have ‘committed many sins a long time ago, and think they are forgotten, it is not so; even if the guUt of them be taken away by Christ, know that there will come a time in which thou shalt be put in mind of them: as’ a man that in his youth gets many a bruise and rub, which then he undergoes well enough, and never complains of; but when he grows old, or has an infirm body, then every rain and change of weather will remind him of the previous injuries: but this is the saints’
Chap. TI.
privilege, that God never so remembers their sins, as to condemn them for their sins. It follows,
“All their -wickccbiess: now their own doings have beset them about; they are before my face.” Luther saith, their studied wickedness, their contrived iniquities, have beset them round about, or their doings have compassed them round. These words have reference to maleliictors, who shift up and down, but at the last are beset and seized: just so their sins had beset them, that they could no way escape. Or, as soldiers beleaguer a town, and will not let any in or out; so men by their sins are besieged, and brought into such a condition that there is no way for comfort to come at them, or for them to avoid the judgments which are coming upon tlicni: men’s sins are like the six men in Ezek. ix. 2, “And, behold, six men came from the way of the higher gate,” to beset the gates of the city. And know, O thou bold sinner, that God has his time to beset thee with thy sins and his judgments, to awaken thy conscience by setting thy sins in order before thee; and this is the great reason why men cry out in the horror of their consciences, because they are beset with their sins. What a sad condition were this city in, if beleaguered with a hundi-ed thousand men! Every man’s sins are worse, and endanger a man more, than millions of enemies can do; man shall need no other enemy than his own iniquity: thine own iniquity shall find thee out, it shall find thee as in a snare. Prov. v. 21, “For the ways of man are before the eyes of the Lord, and he pondereth all his goings:” that is, I so remember their sins, as if they were all present before me, committed at this very instant; so that thou art to consider that God does not only remember thy sins, but they are before God’s face, so that God never can look about him, but they meet his view. Thou hast committed a sin, and perhaps art troubled for it, but after a while thou forgettest it, and the trouble is blown over; but God looks upon it as now presently committed: for as there is no beginning of eternity, so there is no succession. If thou wert to go to the Lord’s table, thou wouldst not go in a drunken fit, or immediately after an act of uncleanness; but God at that very instant looks upon thee as drunken, unclean, and filthy, though the act may bo past many years before.
Ver. 3. They make the king glad with their wickedness, and the princes with their lies.
“They make the king glad.” First, By their ready compliance with his commands regarding false worship. The king and the princes were glad to see their edicts willingly yielded to and obeyed: at first, when the commands came from Jeroboam to change the way of God’s worship, they had cause to fear that it might not take with the people, there would be some difficulty to make them change the way of God’s worship; but when they saw it go on currently without contradiction, they rejoiced.
Secondly, By their flattering of him in his wicked ways. They not only yielded to his unlawful edicts, but commended them, and applauded him for his care and tender respect for them, in shortening theu- journey, that they should not go so far as Jerusalem to worship; and they flattered him in this extremely, telling him that this was the way to cstablisli his kingdom.
Thirdly, By their own wickedness and profaneness. At this the king was glad; and why? because he then knew his design was accomplished; he had made them wicked in their lives, by letting them have their will in evil, and now he no longer feared their scrupling to worshi]) the calves at Dan and Beth-el. Thus they made the king glad. Hence,
Obs. 1. Wicked people are easily led asidebythe examples of their governors. Which way superiors go.
the multitude will go: if they obseiTe external decorum, they will do the same; if they do wickedly, they will do so likewise; though they do not love their prince, yet, that they may have their prince’s favour, they will sin against God.
Obs. 2. It is wickedness for any people to obey the unlawful commands of their governors. This people might think this was no sin in them; What! must we not obey our governors, and be subject to authority? yet we see the Holy Ghost calls it wickedness. So how many are there, who for their worship have no other authority but their superiors, their governors! this will never pa-ss current in God’s account.
Obs. 3. It is a vile wickedness to flatter princes. Yet, how has this been the constant course of courts! It is reported of IJionysius, that when he spit, his flatterers would lick it up, and say, it was sweeter than honey. It is vile in the people to flatter, and more vile in princes to love to be flattered. Cyril on this text saith. Had the fear and love of God been in this people, it would have kept both them and their princes; it would have balanced their spirits, and enabled them to have withstood such wicked commands.
Obx. 4. It is a most vile thing to make any glad with, or to be made glad by, wickedness. Yet how many are guilty of this sin! Some are so hardened in their wickedness, that they will make others drunk, and then laugh at them when they have done so: how far are these from David’s temper, whose eyes ran down witK tears because men kept not the law; and horror took hold upon him! There is no gi-cater sign of a desperate heart hardened in sui, than to laugh at sin in others, and make a sport of it in themselves; and the higher men are in place and dignity, the greater is the aggravation of then- sins: for princes, who are set to be punishers of sin and a teiTor to evil-doers, to rejoice at iniquity is most horrible! Prov. x.lix. 12, “If a ruler hearken to lies, all his servants are wicked.”
“With their wickedness.” Note,
Obs. 5. The king is in a sad condition, when his ends must be accomplished by the wickedness of the people. Such are the dispositions of these men, that they will do any thing rather than suffer the least punishment; as amongst us some men have no conscience left in them to check them; but these precise puritans, as they term them, will suffer and die rather than sin against God and wrong their consciences. Now these priests and tlicir officers, whom the prophet here speaks of, they would reason thus: If I should cross the king’s mind I would lose my place, be put out of my office, and suffer a great deal of trouble: and rather than they will run such risks, they will join any design to ruin that which crosses them, yea, though it be the worship of God. fficolampadius saith, that bad princes ai-e always enemies to the strict ways of religion; and such as are the strictest in those ways, and walk most agreeable to the word, and are tender in their conscience, fearful to sin against it, these are disregai-ded and discountenanced, but those that are most wicked are accounted the best subjects, and these they will trust; therefore, where there is no religion, slavery soon follows: that people may be brought to any thing, who have lost their religion; but where profession is maintained, it will teach men to stand for their liberties, and not to yield against the truth. But what I does religion teach men rebellion? does it deny obedience to governors? No, by no means; religion teaches obedience to governors, and the more religious any man is, the more obedient he will be to lawful authority: the gospel commands obedience to governors, but not to tyranny, not to the mere wills and humours of others, God never made such a difference between men; religion never teaches disobsdience to lawful authority, to such as rule in the Lord.
“And the princes with their lies.” Luther refers this to the lie of ihi’ijc false worship, their idolatry, which the Scripture calls a lie, Rom. i. 25, “Who changed the truth of God into a lie, and worshipped and, served the creature more than the Creator.” This is not, however, the full meaning and scope of the words; but thus:
They put their false glosses upon their false worship, to make it to take with the people and with the princes. The priests did not only submit and yield to them themselves, but encouraged the people, telling them it was decent and comely in the worship of Ciod.
Or thus: By denyuig whatsoever may hinder them in their false worship. If the prince should by any means hear that his commands were not likely to take with the people, and so his ends be defeated, they would boldly come and affirm the contrary; or if they had an ill success, they would deny it, and say they had none, it was but a slander which was put upon them by these factious puritans; they would make the princes believe they had good success, when theu- designs were crossed and hindered.
But chiefly, they made “the princes glad with their lies,” by raising slanders and evil reports upon the names and persons of those who might stand in the way to cross and hinder them, they blasted such men as were in credit in the eyes of the people; and those in authority loved this at the heart, this was mighty pleasing in the eyes of the princes: and this certainly was the plot of the priests who, at that time, were enemies to the true worship of God.
The notes are,
Obs. 6. AU idolatry is but a lie in God’s esteem, he looks upon it as a deceitful thing.
Obs. 7. Idolaters are wont to further then- false worship by lies; to tell of their good success when they have none; and when matters turn out ill, to say theii” success is as good as heart could desire; but this in special was their trick, to slander and disgrace those that stood in then’ way. The text in Jer. xx. 10, saith that they waited for the prophet’s halting, and said, “Report, and we will report;” do you say the thing, and we will affirm it, we will spread it abroad; report, and let us alone with it then, we will never stand examining the truth of it, we heard it reported, and that is sufficient. In later times, what calumnies and reproaches were by the papists raised against Luther! men set on work on purpose to do it. You may perceive my strait at this time, how loth I am to rake in these filthy puddles, and yet led by this scripture so fully to it, that I must either baUi the mind of God, or else touch upon these jarring strings; but I shall, for peace’ sake, for the present wave it, and reserve it to its more convenient place; howbeit, this will stick to some whose course it has been: but how vile and wicked is this course! for what reeompence can such possibly make for the wrong done? The evils of slander are many.
First, It cannot be expected that an answer should suddenly come to clear away the reproaches. Secondly, When an answer is come, it will be but one’s yea and another’s nay. Thirdly, If it should be satisfactory, all the amends that can be made is a recantation,! am soriy, I was misinformed, I had letters of it; and this is a poor requital. Fourthly, It is a question w’hether ever the answer shall spread as generally as the calumny.
Obs. 8. It is an evil thing to make men glad with lies. This was their sin here, they had made the princes glad with their lies.
You had need look to yourselves when you hear reproaches and slanders against instruments of public good. Do you secretly love and cherish them? If you do, it is a sign there is rottenness in yom- hearts. It is evil to sow reports and slanders, but to harrow them
in is worse: he that reports, is he that sows slanders; and he that carries the report and spreads it, is he that harrows it in.
Ver. 4. Thei, are all adulterers, as an oven heated by the baker, tcho eeasethfrom raising after he hath kneaded the dough, xmtil it be leavened.
This verse needs but little opening, and the rather, because the 6th verse has much to the same effect.
“They are all adidterers, as an oven heated by the baker:” either spmtual or corporeal adulterers. Is the heat of either like to an oven? Therefoi’e let every one take heed of that which may kindle this fire, either of corporeal or spiritual adultery: 1. An inward heat. 2. Violent, that turns every thing to its own increase. 3. A heat abiding, collected, and resting; not of a hearth, which scatters the heat, but as the heat in an oven.
Now if wicked, sinful heat be so kept in and compacted, how much more should our heat be kept in and compacted for God, in the duties of his worship! A^^len we come to prayer, perhaps we have a little heat, but it is scattered and confused: if a man were to heat a pot upon the fire, he would take it ill if another should scatter the fire abroad. The devil comes and scatters our heat, and spoils us in our aff’eetions: now, we should oppose the devil in this. It follows,
“Who ceaseth from raising after he hath kneaded the dough, until it be leavened.” Jerome and others greatly aid in understanding these words, by a tradition of the Jews, which was this: They say, the intent of Jeroboam for altering of religion was very hot, but not knowing how it would take, they sent abroad spies to see how the people stood affected, and gradually to leaven them; they thought if this theu- design were urged upon them of a sudden, it would not take, but if by degrees, it might gain upon men’s minds. Thus Jerome and Cyril. As, when the baker ceases from kneading, he does not presently put it into the oven, but lets’it lie, that the leaven may run through it; so Jeroboam and his princes were like this baker, they were set upon then- design, and it they would have, but they would have the people first leavened previous to their- putting it into execution: and Cyril adds, that those who went to persuade the people, artfully told them it would be for their ease and profit not to go up to Jerusalem, but to petition the king, that he, out of his princely love and wisdom, would permit them to worship at Dan and Beth-el. And here lay the top of the plot; the king’s design, so much desired by him and his princes, must yet be brought about bj’ the people, they must petition to the king that he would grant this liberty to them, to worship at Dan and Beth-el, and that they might not go up to Jerusalem. By this you may see, how W’icked and wise idolaters are for the accomplishment of their purposes; by this means princes obtain their ends, and their plots remain undivulged.
Behold the cunning plots of the devil, to delude poor souls in matters of worship; therefore, we had need to look to our ways, we have to deal with cunning princes and subtle men.
This means was of late used among ourselves; our bakers have been kneading their dough, but they had heated their oven too hot, and so their cake proved over-baked, abortive, and came to nothing; and we have cause to bless God, who gave them up to this violence of rage. These in Jeroboam’s time were wise enough to carry on their designs with moderation, policy, and secrecy, and so succeeded; our enemies were not.
And as wicked men do stay and are contented to wait, till the fittest time comes for the accomplishment of theu- wicked plots, so the devil is contented to wait; he fii-st tempts the soul to sin, and when the temptation
has pi’evailed, he stays and lets the sin work a while, therefore take heed of letting a temptation prevail; do not roll it up and down in your thoughts, saying, What if I should do such a thing? what if I should not? now know, that the devil is a leavening your hearts, and when your hearts are thus leavened, he will come in with such strength of temptation that you shall not be able to resist him; therefore, as Christ bade his disciples beware of the leaven of the scribes and Pharisees, so take heed of this leaven of Satan. In this the devil deals as God does with a sinner in the gospel. The gos-
y)el is compared to leaven in Matt. xiii. 33. God eavens the heart with some truth or other, and there lets it lie and soak a while in the soul; he casts into the soul some ti’uth, and does not presently urge it on the soul with violence, putting it forthwith upon difficult duties, which it is not capable to perform at the fh’st, but lets these truths lie, soak, and spread in the heart, till such time as the disposition and savour of the heart be moulded and changed into the truth; and then the Lord comes in with other truths, and works them u])ou the heart, which it was neither fit nor capable of before. And it were wisdom in the ministers of the gospel to take this course, not violently to urge strict and hard duties upon new converts; but press tlic gospel to them, and there let it lie and soak a wliilc upon the spirit: and blessed is that soul wiucli is thus leavened; the Lord will carry on this work to ])erfection; these beginnings, the Lord, in his time, will finish.
Vcr. 5. In the day of our hing the princes hare made him nick with bottles of icine; he stretched out his hand with scorners.
There is no ]5reposition “in” in the Hebrew, it is only, ijsSc CI’ The day of our king. The people being leavened with Jeroboam’s idolatiy, now make their acclamations in honour of their king, and rejoice in the forms of worship which he and his princes had set up, and would not regard the requests and petitions of some few who desu’ed it might not be established; and ihougli they were bound in conscience to go up to Jerusalem, yet, notwithstanding, the king would send forth his edicts, to tell the peoj>!e there should be no more going up to Jeiasalem, but to Dan and Beth-el; now at this they rejoice, and cry out, Oh the day of our gxjod king, which has set his good people at liberty, and cased us of our great journey to Jerusalem, to the danger of the kingdom, and is an enemy to those precise ])eopIe!
This day of their king, was either the day of his birth, or his coronation-day, or the day in which he set up the calves at Dan and lieth-el. Now it cannot be imagined but that there were some murmurings amongst some of the ])eople, they were not all inclined to consent to the setting up of the calves; therefore they did it by a stratagem, taking advantage of the mirth and triumph in the day of their king. Or thus: If the people were not thoroughly leavened by this means, they would take this course; Come, we will go set up our king, and magnify our kin”, and this will prepare the people to receive any thing he enjoins. Let the citizens be in their gowns, and the gentry in their array, and let the king be amongst them, and show himself courteous and loving to the people, and now let us cry out, Oh our good king! This is the day of our king!
Tliosc who refer this day to the day of his birth,
Obs. 1. That we never read in Scri])ture of any godly king that celebrated his biith-day, but of three wicked kings, Pharaoh, Gen. xl. 20; Jeroboam, in this text; and llerod, in Mark vi. 21: not that it is altogether unlawful to celebrate or observe a birth-day.
or a coronation-day, if it be obseiTcd with two cautions:
1. That it be not made as a holy-day, a holiness put upon it; for God never gave that power to man, to set a day apart as holy for his use.
Obj. AVTiat! may not man set days apart for humiliation or thanksgiving? Yea, he may. Then what is the difference between God’s setting of days apai’t for holy uses, and man’s doing the same?
jlnsu: The difl’erence lies in this: time and things set apart by God for holy em]ilo)-ments and services, besides that they make the duties more holy, and the ordinances more solemn and spiritual, than they are upon a day which man appoints, (for man’s appointment puts no holiness upon the duties which are done upon those days,) there is a continued holiness in them, as in ministers, &c.; but there is no more holiness in days and times set apart by man for God, than there is holiness ])ut upon the paper on which the Bible is printed: the printer takes out so many reams of paper from his heap, and sets them apart to print the Bible; now will any man think this paper is more holy than the rest?
2. Provided that God do not at that time call for some other duty or service from us. Man must not so tie himself, by any institution of his own, as to cross God’s providence: as suppose I have set a day apart for thanksgiving, providence may so order, that God that very day may call for a day of humiliation; now if I should keep a thanksgiving day, and so cross providence, being called to humiliation, I should sin. These two things being observed, I know nothing to the contrary but that it may be lawful to observe a day. A man may remember his birth-day with this view, to be humbled for not doing the work we are called unto; somen man’ied may, at the revolution of the year, bless God for the mercies they have enjoyed in that ordinance entered into on that day: but how many are there who have little cause to remember either that, or their birthday I nay, may they not rather, with Job, curse the day of “their birth? Sujipose you should hear a voice from heaven this day, that you must die and not live, that this must be the last day you should live, tell nie then, could you bless God for the day of your birth? would i the thoughts of it be delightful to you? Philip the Third, king of Spain, who lived so strictly that he never committed any gross crime, or knomi sin willingly; yet, when he came to die, is reported to have cried out, Oh that I had never reigned! that I had lived a private life in the wilderness, that I might not have to answer for not doing the good, or hindering the evil, which I might have done! It is a sad thing, when men come to die, not to be able to look back with comfort to their past lives, to a faithfid discharge of their duties; had Jeroboam kept his birth-day in this manner, there had been no evil in it; but his keeping of it was only to satisfy the flesh, till he himself was sick with vrine: in such days, Bacchus and Venus have the greatest portions.
06s. 2. Festival days are usually made distempering days, days of provocation. “Made sick with bottles of wine.” This wine is like that in Deut. xxxii. 33, “Their wine is the poison of dragons, and the cruel venom of asps:” this wine of asps makes the spirits warm, and the body sick. Job Knew the danger of feasting; therefore, when his children were feasting, he was sacrificing. They made the king drunk with wine. This was the way which they took to gain the king. And is not this the course which is taken now in our days, to betray the young gentry into base filthiness? This was the plot of these priests,’ first to make the king drunk, and then they could do any thing with him, could get any edict from him to serve their own base ends, to suppress the precise and godly among them.
Ofi.s. 3. Drunkenness is an old court sin. See how the prophet, Isa. xxviii. 1, fills his mouth with wrfes and tlu-eatenlngs against the drunkenness of Ephraini; “Woe to the crown of pride, to the drunkards of Ephraim!” The court, the crown of Ephraim, was at Samaria. A miserable thing it is, that those who have the most opportunity for God, should spend theii- time in such beastly vanities, and do to their bodies and souls as Richard the Third to his brother, cbown them in a butt of sack.
Obs. 4. Drunkenness brings diseases. “Be not among ^Yine-bibbers, among riotous eaters of flesh; for the di’unkard and the glutton shall come to poverty.” How many are there which carry about with them the marks of their lusts, as Paul carried about him the marks of the Lord Jesus! Men will venture much for theii’ lusts, but if Chi’ist call them to suffer any thing for him, then they are tender and sickly; but let their estates, healths, and credits stand in the way to hinder them in the pursuit of sinful desires, they will break through them all: now, a shame is it for a Christian not to do more for God, than these men will do for their lusts. Timothy is commanded to drink but a little wine, and that for his refreshment, to help nature; but when men drink and make sots of themselves by it, what diseases does this bring on them! The Scripture tells us, that the saints’ bodies are the temples of the Holy Ghost; do you think that such a body as this is like to be a temjile? no, but rather like matter for the very sink of hell, where all filth shall be fuel for everlasting burning. How canst thou answer the weakening of thy strength by this lust, when God demands all thine energies? It may be thou wilt say, thou wert never dead drunk; but wert thou never so distempered as to weaken thy powers, and make thee unfit for service? How sinful then is the practice of those that drink others’ healths, till themselves are sick through excess!
Obs. 0. Drunkenness is most of all vile in governors, men of place and power. Prov. xxxi. 4, “It is not for kings, O Lemuel, it is not for kings to di-ink wine: nor for princes strong drink.” It is not for them; and why? because they are above us, and how can any man endure to be under drunken beasts? they are gods, and how vile and abominable is it to have drunken gods! Therefore the Carthaginians made a law, that none of their magistrates in the time of their magistracy should drink any wine.
Obs. 6. It is much more vile to make others drunk, than to be di-unk cm-selves. Therefore in Esth. i. 8, “the drinking was according to the law; none did compel: for so the lung had appointed to all the officers of the house, that they shoidd do according to everj’ man’s pleasure:” none were compelled to drink more than they were willing. You may think they express a great deal of love to you, in diinking to you, and pressing you to di’ink; but when they have overcome you, then will they laugh at you, and make you a scorn; especially if they can get you who are professors of religion to be overtaken. Therefore you had need above all men to take heed of this sin, for if you fall, religion suffers, and the name of God is evil spoken of by your means; therefore Christ himself warns his disciples to take heed of surfeiting and di’unkeimess. Therefore you that are professors had the more need to take heed of this sin, and mind this exhortation of Christ.
Obi: 7. Drunkenness is especially vile when we pretend to praise God. “^^lcn God shows thee mercy, and thou pretendest to praise him for it, then to take liberty to exceed in creature indulgence, this is most abominable. We have had many days of thanksgiving to praise God for his mercies: if we have been excessive in the use of the creatures, be humbled, it is an ill requital of God for his mercy.
“He stretched out his hand with scorners.” D’i’xS here translated ‘i scorners,” is variously rendered by the Sept. by Xoinuiv, pestilent persons, Psal. i. 1, and Prov. xxii. 10; by c’lKoXaaroc, untamed, or wanton, Prov. xxi. 11; and elsewhere, by iTrcpi]iyavetQ, proud, and dcpnovis, without understanding.
Luther translates the word by KaKovg,. evil workers, and interprets it of false signifying evu men, teachers, that delude the people and de- fuunfaiitindsor “■ prave the Scriptures; and this Idnd of “‘’’’ scorning, by perverting the Scripture, is the worst of all others, it is most abominable. Job xx. 14, “His meat in his bowels is turned, it is the gall of asps within him;” the word in such men’s spirits is turned into bitterness. These scorners, who were they? The nobles and the princes, the officers in the com’t, these were the men who scorned at the people for going up to Jerusalem to worship, and thereby forfeiting the king’s favour, their places at com’t, then- honours and preferments, and all for a mere circumstance, and a trifle, as they thought; and this was at the time of their feasts and jovialities, when they might both harden the hearts of the king and people. Now “he stretched out his hand” to them, that is, 1. He encouraged them, and gave tlicm his hand to kiss. How unlike is this to God, of whom Job saith, that he will not give his hand to the wicked, to malignants! Job viii. 20. 2. To stretch forth his hand is to put forward any work, or further designs on foot: as Herod furthered the wicked designs of the high priests and scribes in persecuting Chi’ist, lie “stretched forth his hands,” Acts xii. 1. “He stretched out his hand with scorners.” Scorners are the basest of peo])le, and, as if he were a common companion for them, this king put off all princely dignities, and made himself their associate, if they could but in any way further his designs. Hence,
Oi.j. 8. Sensual courtiers are for the most part great scorners. Experience proves this.
Obs. 9. Times of feasting are usually times of contemning all religion. Then they think none live such brave lives as they do; when they are thoroughly heated with wine, then they have a flout and a scorn for every one; then God himself is reproached by them, and his saints had in disgrace. Psal. xxxv. 16, “Vt’hh hypocritical mockers in feasts, they gnashed upon me with their teeth.” There are many who carry things very fair in the eyes of the world, who seem to be Christians, yet, when they come among scorners, have their scoff and private jeer; these are odious in God’s sight. AVhere is there more scorning and scoffing, than in princes’ courts, and great men’s tables? If a court chaplain had but heard any thing of a puritan, or of a private meeting, was it not their music? Thus they informed the king, that they were none but a company of precise fools, giddy-headed people, and the king received this news with joy, it made him merry, and he gave them thanks for then’ pains. Oh how far is this below a true princely spirit!
Oi.s.lO. The right way of worship is by carnal hearts accounted a very slight thing; and God’s people, who stand for God’s ordinances in then’ purity, are regarded as foolishly precise.
Obi: 11. The devil has ever been wont to hinder reformation, by raising up men of pestilent wits to scorn at religion: and this way the devil prevails very much; when he cannot prevail by persecution, he gains much this way. Men that are ‘of any spirit cannot endure scorning; therefore we read of mocking to be a cruel persecution in Heb. xi. 36, “And others had trial of cruel mockings.” And Ishmael’s mocking is said to be persecution. In the primitive times, they would set up an ass’s head and a book by it, to show that they professed to learn, and yet were as simple as an ass. I have heard of a scholar in Queen’s college, who pro-Chap. VII.
fessed he had rather suffer the tomients of hell, than endure the contempt and scorn of the puritans. And this is the devil’s old way: but men will not be jeered out of their inheritance, and God will scorn such scorners, ProT. iii. 34. That place is famous in Lam. iii. 62, 63, “The lips of those that rose up against me. Behold their sitting down, and their rising up; I am theiimusic.” ‘Aniat then? “Render them a recompencc, O Lord, according to the work of their hands. Give them sorrow of heart, thy curse unto them.”
04*. 12. “When kings’ hearts are against religion, they shall never want wits to further their designs. History confij-ms this.
Obs. 13. Unhappy is that kingdom where princes give their hands to scomcrs, and deny it to the people of God. It was a happy and blessed time with that people in 2 C’hron. xxxv. 1 — 3, when the prophets of God were encouraged by the king himself.
Ver. 6. For (hey have made ready their heart like an oven, ichiles they lie in wait: their baker sleepeth all the night; in the morning it burneth as a flaming Jire.
These words set forth the strength of Jeroboam’s and his princes’ desires to set up false worship, and their subtlety in taking opportunity and lying in wait to leaven the people. The notes are from the similitude.
Obs. 1. The heat of their hearts was so violent, that it did devoiu- all that opposed it. As fire devours all combustible things, so they devoured all kinds of reason brought against them and their way; what was advanced in contradiction to their worship, was like straw or wood in an oven, they were so strongly set upon it, they devoured all presently. Therefoi’e at any time, when we come to men, and see them wilfully bent upon their wav, it is to no purpose to speak to them; but let them alone, and let God but humble them upon their sick-beds, and then they will hearken. No dealing with bees in a hot day, but at night there is.
Obs. 2. God win be hot in judgment as men are hot in sin. God will make as little of them as they do of God’s people. “For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch,” Mai. iv. 1.
“‘WTiiles they lie in wait.” Though they are as hot as an oven, yet they do not run headlong, imprudently, but wait theur opportunity. And should not this be our wisdom in the ways of God, not to “make haste?” Isa. xxwii. 16. Let not our desires be so eagerly set after any thing, but that we can be willing to be without it, or patiently to wait God’s time for it. They are as hot as an oven, and yet not cooled because they have not their desires presently fulfilled. So must we take heed of having our hearts cooled, when we have opportunities to further any design we have on foot for God and his cause. Though they had not opportunities to further their plots, yet they waited still, and were not discom-aged. llow many times do people, when God sends but a little famine of the word amongst them, grow cold, and lose all their heat!
“Their baker sleepeth all the night.” It is as if men, who have a common oven, were to put fuel into it, and let it burn till they called their customers together, and when this was done, then .slept. So the pcoi)le were leavened. These pco])le, by their bakers, were prepared; they had heated their oven, and now they thought they might go to sleep, they might be quiet. And did not our bakers do thus? they had heated their oven, but blessed be God, who disappointed them in their way. When these bakers slept, their oven heated notwithstanding, but ours grew cold.
Oba. ^Vhen we think subtle adversaries to be most
secure, they are still driving on their designs. Thus it was in Ireland, and here amongst us, even in their greatest shows of peace in their treaties. The truth is, if ever we will have the fire quenched, which now bums so violently, we must take away the incendiaries, and stirrers up of these unnatural wars. Though opportunities for work may cease, let not the fire of our good cause go out, let the oven be hot still. At the first their oven did but begin to heat, now it is all in a flame: at the first they would use fau- means with the people, and persuade them with good words, and answer their arguments; but when their oven was hot, when they had brought their designs to matiu-itj’, and got power into their hands, then it is now no longer, Will ye worship at Dan and Beth-el? and, That is your best course; no more attempt to satisfy the consciences; but. To prison with them; such a prison for such, and the other strong hold for the rest. This has ever been the course of those who would set up any false worship.
Ver. 7. They are all hot as an oven, and have devoured their judges; all their kings are fallen: there is none among Ihem that calleth xinlo me.
Not only Jeroboam and his successors, but also princes and people, at length grew hot in the pursuit of that great design of altering religion, insomuch that no man might dare to show himself against them. Many of the people, at first, scrupled to yield to their new way; but having overcome then- consciences, now nothing troubles them; they not only yield themselves, but violently constrain the consciences of recusants. But this similitude we met with in the 4th verse of this chapter, and then opened it, and therefore pass it over here. It foDows,
“And have devoured their judges.” Jerome observes on this, that it is not probable but some of their judges had some light in them, to see that the altering of religion could not but be against their laws; yet, seeing both the princes and the people were set violently upon it, they also yielded.
Such are the vile, base, and low spiiits of men in honour, and this honour depending upon the favoui- of kings, that, rather than hazard their places, and lose their gains, they will yield to any thing; and, to please the king, will tell him the law is for him, the bonds of the kingdom cannot control him. Micah iii. 10, 11, “They build up Zion with blood, and Jerusalem with ini(|ui’ty. The heads thereof judge for reward, and the pricsts’thereof teach for hu-e, and the prophets thcreo!’ divine for money.” The princes and the prophets ask for a reward. The princes desire to infringe on some rights of their subjects; but to cover the vileness and injustice of the action, would ask the judges whether it were legal or no; now the judges, for their own profit, encouraged him, and told him it was lawful, he might do it. How have our judges imitated these! Though men had some integrity at the first, yet, the heat arising so high in the princes and nobles, yea, and in many of the high court of judicature, they could not endure it. Thus we sec how one time answers to another in wickedness. The princes’ designs increase in strength when they have got the judges to countenance and sup])ort them.
tjlhers interpret it thus. They have mischicved and ruined their judges that did oppose them,: and Mercer, that learned interpreter, in support oT this sense quotes a tradition of the Jews, That the ]n-inces ami rulers had so wrought upon the peojile, that tli’ should come to the king with a humble petition, i:i wliicli they should desire and entreat him to give them leave to set up an idol, which they did. ‘When tli’ y came, the king put them off, telling them it was late in the evening now, and bade them return in the morning.
In the morning they came exclaiming, Arise, and set us up an idol. No, saith he, your sanhedrim will not give consent to nor sutler it. AVe have taken a course with them, replied they, we have killed them: which is the usual means persecutors adopt with those who seem likely to oppose them in their plots.
Or thus. They had devoured their judges and thenprinces by ti’eachery. And this story refers to that in 2 Chi-on. xiii., a chapter of as much treachery as we read of. “All their kings are fiillen;” that is, into that false worship into which Jeroboam was fallen. And it is very observable, that all the kings of the ten tribes were wicked. From Jeroboam the first, to the captivity, there were eighteen kmgs, and all of them wicked and naught; and the reason of this was, that the modes of false worship suited with their politic ends; so that ‘the observation from it may be,
Obs. 1. It is a hard thing to take men off from their strong engagements. It was a work so difficult, that all the prophets could not do it. It is very hard, especially when their engagements are in matters of importance. They were wise, politic men, and therefore could not choose, in all probability, but see, how point blank their ways went against God’s mind; even Jehu himself, who was raised up so high by God, on purpose to root out idolatry, and did root out idols and Baal’s priests, yet followed the calves, as well as his predecessors.
Therefore never wonder to see men obstinate, and not be convinced of the evil of their ways; this text shows clearly that many are willing to deny themselves in small things, but when it comes to gi-eat things they flinch and hang off; therefore we see what snares places of honom’ are to most men. Many ministers see the elil of ceremonies, and are convuiced that they sin if they yield to them, and rather than sin they will leave their livings; but when did you ever see a bishop deny himself? when was it ever known that a prelate so far submitted to lay down his great dignities and fat livings for his conscience? It follows,
“There is none among them that calleth unto me.”
1. They were presumptuous and confident in their way, and none of them would ask counsel of me; notwithstanding then’ judges were devoured, they sought to other helps, or rested in their outward prosperity: or,
2. They are sottish and stupid, and call not unto me, though all be in a confusion in the state, their judges devoured, &c.
Obs. 2. ‘WTien governors set up false worship, it should quicken our prayers. Micah vii. 7, “I will look unto the Lord; I will wait for the God of my salvation: my God will hear me.” So in Acts iv. 29, “And now. Lord,” hear us. The Christians there got into a corner, and made their complaints and moans to God of the evil of the times; and do but observe the rise and ground of their prayers, “And now, Lord,” hear us. They do as men that would leap a great way, take theu- rise upon a hill to further them: so these people make the miseries of the times then- encouragements, not their discom’agements. It is a desperate sign to see men sink under their discouragements, and murmur against God. Oh let us go to God and make our moan to him, and let us die calling upon his name; let David’s resolution be ours, Psal. cxvi. 2, “I will call on the Lord as long as I live.” And this is a very good argument that the cause of God will stand: if our spirit of prayer hold, the cause of God will hold; but if that go dow, fear the sinking of the cause.
Ver. 8. Ephraini, he hath mixed himself among the people; Ephraiin is a cake not turned.
“Ephi’aim, he hath mixed himself.” There is a great evil charged upon Ephraim, and that is observable, he
hath mingled himself among the people; the people did not so much seek to him, as he to them. Some here understand by “Ephraim” the com-t, because Jeroboam was of the tribe of Ephraim; and Cyi’il hath this note from thence, that it is a great dishonour for them that are in place of honour-, to suit themselves and their minds to those that are of base, low spirits among their people; men of place and power should be men of honour and worth. But we take ‘•Eplu’aim” here for the people of the ten tribes, for so it is more often taken in Scripture. They were guilty of this sin, in mixing themselves with the people, that is, the Gentiles, in these five regards:
1. In then’ marriages. The seed of the Israelites was too precious to mingle with the Gentiles; this was forbidden in Deut. vii. 3: and the good man Ezra, chap, ix., in the day of humiliation, confessed this sin unto God against them: and it was tj’pified of the Chi’istians under the gospel, that they should not mix themselves with the wicked and ungodly of the world; they must marry in the Lord: it is a sad affliction to be unequally j’oked. It is reported of Maxentius, a cruel tyant, that it was his custom to judge some malefactors to death after this manner, viz. To have a dead man chained to the living man, till the living man was killed by the dead man. How many living men have dead wives, and Kvmg wives dead husbands! Oh how comely a thing it is to see the delight of our eyes the delight of God’s eyes!
2. They mingled God’s worship with their superstitions and idolatries. They had not wholly defiled the worship of God, yet they had mixed themselves. Jeroboam had been in Egj’pt, where he had seen their idolatrous heifer, and he was much taken with it, therefore he woidd imitate them in his calves. 2 Kings xvii. 33, 3-1, m one verse it is said they feared the Lord, and in the next verse it is said they did not; “They feared the Lord, and served theii- own gods. — Unto this day they do after the former manners; they fear not the Lord.” Never let us satisfy ourselves in mixtm’es of worship: though we have never so much true worship among us, God wUl never be put ofl’ with such excuses.
3. They mixed themselves in their persons, and suffered others to join with them. Neither must Christians sufi’er the wicked to join with them in matters of worship; and surely if fornicators, adulterers, and profane men are crept in, they must (when discerned) be cast out speedily. Now if such as these must be cast out when crept in unawares, then surely such must not be received in when known beforehand. And certainly a bare confession of faith is not sufficient to admit a man to the ordinances, for those that are vile and wicked in their lives, may make a verbal and outward confession; men may confess with their mouths, and yet deny all in their lives; as if a man should confess his faith in English, and deny it again in Latin: yet if any should creep into a chm’ch in which thou art bodied, if thou dost thy duty in admonishing them, and if they will not be warned to profess against them, thou mayst certainly, yea, and with good conscience, partake of the ordinance notwithstanding.
4. In their leagues and covenants they mixed themselves. They made covenants and leagues with other people, which was forbidden them in Exod. xxxiv. 12, ■’ Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee.” iJeut. vii. 2, “And when the Lord thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them.” Isa. xxx. 2, 3,” That walk to go down into Egj-pt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egj-pt! Therefore shall
AX EXrOSITION 0?
the strength of Pharaoh be your shame, and the trust ill the shadow of Egypt your confusion.”
5. They were mixed in their societies with other people. Vsal. cvi. 3.3, “They were mingled among the heathen, and learned their works;” they ser-ed their idols, which were a snare unto them. It is a very dangerous thing to he mixed with a wicked society. “And the mixt multitlide that was among them” (people that came out of Egypt) “fell a lusting,” Numb. xi. 4. The niixt multitude fell a miu-muring; this is an affliction in any society, but especially in church societies. But suppose Providence cast me into a family where there are such as these? In such a family thou mayst be as oil in water unmixt; put never so much water amongst oil, the oil will be above it, swimming upon the top. Psal. xxvi. 9. “Gather not my soul with sinners, nor my life with bloody men:” if you would not be gathered with them in the day of judgment, do not you gather to them now in communion in ordinances, nor in intimate society. The Lacedemonians would not suffer a stranger to be with them above three days; and shall we associate ourselves with such as are strangers to God? God had made a great difference betwixt Israel and other people, they were a people separated from all the people of the earth, Exod. xxxiii. 16; in the original it is, marvellously separated, or set apart, for God; they were a people whom God did own in a more peculiar manner, and his eye was upon them for good, therefore it did not become them to mix with other people.
“Ephraim is a cake not turned.” We read this expression and make little of it, but there is very much concerning us in it. Mark well the expression; the repetition of the word Ephi’aim, “Ephraim is a cake not turned.” The prophet here speaks in a condoling manner, O Ephraim, what! my dear son, and do thus? Ephraim was a cake not turned in these four respects:
1. In their plots and counsels. They did not turn their designs and proceedings up and down; they thought of one way of false worship, but not of another; to wit, at the time which might have carried on their plots, they did not weigh cu-cutnstances.
2. In their indifTercnce. You could not tell what to make of him; he was so indifferent that it mattered not much to him whether God were God or Baal, 1 Kings xviii. 21. How many men arc of this garb among us, both in their opinions and ])racticcs!
3. Their ])erverseness. Although heavy afflictions were ujion them, that they lay as it were burning upon the coals, and took no means for their help and cure, they cried out, and lay howling upon their beds, yet they turned not to the Lord; they could not devise a way to escape, they were good for nothing, as a cake not baked; like those in Jer. iii. 5, ‘■ AVill he reserve his anger for ever? will lie keep it to the end? Behold, thou hast spoken and done evil things as thou couldest.” Just thus it is with souls in their s])iritual estates; in terrors of conscience and sorrow for sin, they lie pining awav in their iniquities, and take no course to deliver and help themselves. AVhen thou art in this condition thou shouldst be acting ujion God, and looking after him; thou shouldst not lie scorching and burning ui)on the coals of thy transgressions, but shouldst make out after the mercy of God in Jesus Christ.
4. I,uther and Vatablus make the sense of the words to note the greediness of Ephraim’s adversaries; they were like a man pinched with hunger, who, coming to food, fulls upon It presently, and eats the cake forthviith, and will not stay till it be baked; thus Ephraim’s adversaries fell upon him. But this I conceive not to be the meaning of the words, but the second and the third.
Yer. 9. Strangers have devoured his strength, and he knowelli it not: yea, gray hairs are here and there upon him, yet he knoivetli it not,
“Strangers have devoured his strength.” By “strength” we must understand Ephraim’s rich and warlike power; and here we may see the ])oor shifts and strength of carnal hearts: “the Almighty is the strength of the saints; such a strength is God, that all the devils in hell, nor men on earth, cannot take away from them. Strangers devoured the strength of Ephraim. Such as were not in covenant with God ma rob the saints of their outward supports and comforts; a good cause may miscarry when the manager’s of it are rested upon, and too much confidence placed in them. We see how just it is with God to cross and turn the designs of men against themselves when they forsake him; and this is a great curse, w hen wicked men are suffered to take away what we have and do enjoy in our estates and liberties: and metaphorically this may be applied to our spiritual strength; we should take sjiecial care that strong lusts do not devour our strength for God: and this is the reason of our flatness in duties. You often complain of deaihiess in prayer; examine whether there be not some secret lust which takes away your strength. And is it a misery for strangers to devour the strength of our bodies and estates? much more of oiu’ spirits.
“And he knoweth it not.” The note from hence is this.
The hearts of the wicked strongly work after their lusts. Although they meet with never so many difficulties in their way, yet they know them not. JBut in good they know every little difficulty they meet with, and have repenting thoughts in them that ever they were so engaged in a good cause; but their own ways, the ways of their lusts, trouble them not. It follows,
“Yea, gi-ay hairs are here and there upon him.” That is, such miseries as make them gray. 1 here were at this time many troubles upon the ten tribes, often afllicted by the Assyrians plundering and spoiling of them. And it is no strange tiling to see men gray with very grief and sorrow. Scaligcr tells us of a young man, whose hair, through the extreme trouble of his spirit, was turned all gray in one night. How much more should our spirits be affected with the miseries of our times!
Or, their miseries were so long upon them, that they made them gray. They were lasting sorrows; they were old in sin, and God made them old in miseries and punishments for their sins. Thus Germany has been gi-ay-headed for many years together, in respect of the length of their miseries.
Or, they have been a long time, and might have gained more knowledge of me, and got large experiences of the goodness of my ways, yet they know me not, nor my ways. The whiter men’s heads arc, tlle blacker often are their sins: it is a most dreadful sight to see a white head and an old sinner. 1 have read of one Eleazar, who would not do any thing which might seem to be evil, because he would not spot his white head. Gray hairs should be a strong argument to move men to walk blamelessly in their lives.
Or, they had many symptoms of their ruin and destruction upon them; as gray hairs show that men’sends are near. Men that are gray, and would not be thought to be old, will pluck out their white hairs; but if there be gray hairs upon us, let us know they are admonitions to us, and warnings of our ruin, lUb. viii. 13. There are many symjitoms of a kingdom’s gi’ay hairs: I shall instance some of them; as,
1. Oppression in courts of justice.
2. Idolatry and superstition in God’s -n’orship and ordinances.
3. The secret curse of God upon men and their estates.
4. The taking away of the valiant and righteous men out of the kingdom, is a sad gray hair in that kingdom. A kingdom where these gray hairs are is in a dying condition; and happy were it for us if these gray hairs were not to be found amongst us: we have lain a long time at the grave’s mouth, and yet many gray hairs continue still, and what God will do with us we know not. How covetous and self-seeking are men in these days, notwithstanding God’s wi’ath burns so hot, threatening an utter desolation of all! We had need therefore to prepare for a dying kingdom.
“And he knoweth it not.” Does not this speak our condition likewise? Gray hairs are here and there and we know it not. How have the ministers of God forewarned us long since of these times! but we would not regard them, both they and their message were slighted. This people was so stupitied they knew not who it was that smote them, nor for what it was they were smitten.
Ver. 10. Atid the pride of Israel tesiijielh to his face: and they do not return to the Lord their God, nor seek him for all this.
In the fifth chapter we opened words similar to these, only the scope of the place is different. They would not take notice of God’s hand, but proudly braved it out, and would not learn his meaning in the rod. Let us, on the contrary, learn humility, to accept of the punishment of our iniquities, submitting, and acknowledging that our Father hath smitten us and spit in our face. Whence,
Ubs. 1. God expects we should turn upon afflictions. He “sealeth their instruction;” “he openeth also the ear to discipline, and commandeth men” thereby “that they return from iniquity,” Job xxxvi. 10.
Obs. 2. Afflictions, if not sanctified, will never turn the heart.
Obs. 3. It is a great aggravation of men’s sins not to turn under afflictions.
Obs. 4. Though afflictions may work repentance, yet such repentance is seldom true; it will not often sustain the trial; yet people should try and see what it will do. Ilepentance coming from afflictions has a promise: Lev. xxvi. 41, 42, “If then their uncircumcised hearts be humbled,” if then, even when my hand is upon them, ‘• they accept of the punishment of their iniquity:” “then will I remember my covenant with Jacob,” “and I will remember the land.”
Obs. 5. True repentance is rather a seeking of God’s face, than our own ease from afflictions.
Ver. 11. Ephraim also is like a silly dove unthout heart: they call to Egypt, they go to Assyria.
The word nniB translated “silly,” signifies easily seduced, persuaded to any thing. Ve are wont to say that children and fools are easily persuaded to any thing. Men that are hardly persuaded to believe in God, and what God saith, are yet often easily induced to believe errors. These thought themselves very wise in going to Egypt, but they did very foolishly, 2 Kings xvii. 4; the leaving of God’s ways and following our own is very foolishness. How many, when it has been too late, have cried out of this their folly! From whence this may be observed:
Obs. 1. Though men may be misled by others, yet are they not excused. This will not excuse them before God at the great day, to say. Others did thus, and I followed them, thinking them to be in the right.
“Without heart;” that is, without understanding. Prov. vi. 32, “But whoso committeth adultery with a woman lacketh understanding.” Chap. x. 21, “The lips of the righteous feed many: but fools die for want of wisdom,” or for lack of wisdom. Now of all creatures the dove is the most silly: as appears,
1. The dove defends not her young ones as other creatures do; the hen and other flying creatures will preserve their young ones, but the sUly dove lets them go quietly. So was Ephraim, in this respect, like unto the dove, they were destroyed and made a prey of by others, yet never laid it to heart. The Lord in mercy look upon us. Is not this our case? We suffer our brethren to be destroyed and made a prey of, and never lay it to heart, because we for the present are quiet.
2. The dove will keep by the place of her nest although you take it away. Yea, Pliny reports of some doves which will fly many miles to their nests. Even in this also is Ephraim like unto a silly dove; where he was many years ago there he is still. And so it is with many men; they know and are convinced that such company, which they have frequented, has done them mischief, and yet they cannot leave them: here is a silly dove without understanding indeed.
3. Doves, though swift in their flying, yet being dull in preventing of danger, are easily caught with the net. So was Ephraim easily insnared and preyed upon by his enemies.
4. The dove is delighted in the beauty of her feathers, and prides herself in the clapping of her wings, and cutting of the air, as it were. Ephraim was priding herself in her ornaments. We are very ready and prone to imitate the creatures in that which is evil, but not in that which is good. There are some good properties in doves which they would not follow, as their innocency and simplicity, their unity and chastity, meekness without gall, cleanliness, and purity. Priidentia absque bonitate malitia est, et simplicitas absque ratione stultilia est. From whence we may
Obs. 2. Godliness does not sanction men in their folly. When men will not go from the rule, but adhere to that as the guide in all cases of their lives, this is godly simplicity. It is matter of wonder to see how subtle men are to damn themselves. Those are only wise men who are truly godly; they then begin to be wise when they begin to be godly. Our simplicity may aggravate our misery, but it can never bear us out in it, nor excuse it. True godliness will undermine all sinful simplicity; therefore take heed of putting that upon the Spirit of God which is nothing Ijut the simplicity of our own hearts. “Be ye therefore wise as serpents, and harmless as doves.”
Ver. 12. IVhen. they shall go, I will spread my net upon them; I will bring them down as the fouls of the heaven; I will chastise them, as their congregation hath heard.
In the former verse the Lord, by the prophet, charges Israel for their silliness as the dove; but, as silly as they were, they thought to provide for themselves well enough by their going to Egypt; but, it being out of God’s way, it proved but silliness, for God was resolved to meet with them.” ‘NMien they shall go, I will spread my net upon them;’’ my providence shall so begirt and straiten them, that although they may seem to escape, yet they shall be insnared. This place has reference to 2 Kings xvii. 4, the Assp-ian was God’s net to take them in. The emphasis of the word lies here,
“My net,” in the pronoun “my.” ‘Men by their cunning and policy may bring men into great trouble and straits; but when God sets himself, by his attributes of wisdom, power, and justice, to bring a people down to
ruin, they shall be taken, they shall not escape. The notes are:
Obs. 1. It is just that those who go out of God’s way should be insnared. Job xviii. 7, “The steps of his sti-enrth shall be straitened, and his own counsel shall cast him down.” Chap. x.lii. 10, “Therefore snares are round about thcc, and sudden fear troubleth thee.” How many can from experience testify to this, who, going out of God’s ways, have met with snares! It is God’s curse upon the wicked, that their table shall become a snare to them: and in Isa. viii. 14, he thieatens that he would be “for a stone of stumbling and for a rock of ofience to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.” And therefore in straits it is good to think thus, AATiere am 1? what am I doing? am I in my way or no? have I not followed my own counsel and left God’s? If we have, mark what God saith, “I will bring them down as the fowls of the heaven.” You think to escape by flying, but when you imagine you are the most secure, then I will meet with you.
Obs. 2. God may for a time let wicked men prosper in their ways, insomuch that they may think all danger is past; but when they are high, then is God’s time to pull them down; at the highest God can reach them; yea, even then it is God’s delight to pull them down. A remarkable text we hare to this purjiose in 2 Sam. xxii. 28, “But thine eyes are upon the haughty, that thou mayest bring them down.” Thine eyes are upon them; that is, as a fowler sets his eyes upon a bird that sits on high, which he would take in his snare or net. The proud and haughty spirits fly on high, and think themselves very secui-e, and bless themselves in their way; but God’s eyes are upon them, waiting for a fit time to pidl them down. A philosopher, on being asked what Jupiter did in the highest heaven, replied. He ))ulls down the haughty, and exalts the humble. Obafl. 3, 4, “The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the gi-ound? Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the Lord.” Thus also of that proud king of Babylon in Isa. xxiv. 21, “Alnd it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth.” This cannot be understood of the devil, but of the king of Babylon, whom God threatens to pull down.
“1 will chastise them.” The word translated “I will chastise,” signifies both to bind, and to chastise, or instruct.
First, I will bind them: sinners shall be bound with the cords of their lusts.
Secondly, I will chastise and instruct them; noting that chastisements should be with instructions. “I will chastise them.”
“As their congregation hath heard.” Moses and the ])rophets have instructed tlicm, but they disregarded them; but I i’ill make good what they said of them.
Obs. .3. Sinnei-s had need to regard what they hear out of the word of God, for it will take hold on them some way or other. Zcch. i. 6, “But my words and my statutes, which I commanded my servants the prophets, did tlicy not take hold of your fathers? “O thou impenitent sinner! take heed how thou goest on in thy wicked ways, for know, that all the power in God is engaged to make good his word against thee. Therefore when Christ sends forth his disciples to preach the gosjiel, he engages all his power to make good what they, in his name and according to his mind, deliver.” And Jesus came and spake unto them, saying. All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations. And, lo, I am with you alway, even
unto the end of the world,” Matt, xxviii. 18 — 20. Oh how should we, from this consideration, be stirred up to hear the word with trembling!
Obs. 4. When judgments come upon impenitent sinners, it is a humbling consideration for them to reflect, that that word which they heard in the congregation was true. How do multitudes on their sick beds prove this to be true! Now God makes them believe the truth of that word which before they had slighted. It is the office of the Spirit of God to bring the forgotten word into the minds of the saints: John xiv. 26, “But the Comforter, which is the Holy Ghost, whom the Father wOl send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” But God is wont by another manner to bring the word into wicked men’s minds, even by his strokes, and that not for their comfort, but for their horror and destruction.
Ver. 13. fVoe tinto them! for they hate fled from me: destruction unto them! because they have transgressed against me: though I have redeemed them, yet they have spoken lies against me.
“Woe,” in Scripture, sometimes signifies pity, sometimes misery; here it is be understood of miserj-.
“For they have fled from me.” The word here interpreted “fled fi’om,” signifies to wander. It is a woeful thing to depart from God, much more to wander from God. Woe be to you, when I depart from you! but if you depart from me, what will you do? In wandering from God, thou wanderest from the only infinite good; and then, where wilt thou rest the sole of thy foot? what shall comfort thee in the time of thy distress? It is evil to wander from God, but much more to make haste from God. It is the delil’s plot and custom, to hmTy backsliding sinners from God, that they should not consider what they do, and whither they are going; he postetli them on in their evil ways, “as a bird liasteth to the snare, and knoweth not that it is for his life,” Prov. vii. 23. Oh how earnest should the saints be after God! not to be kejit off with impediments, but, with David, in Psal. lxiii. 8, follow hard after God; and Psal. cxix. 60, “I made haste, and delayed not to keep thy commandments.” It follows,
“Destniction unto them!” This is always the end of such as dcpai’t from God: and happy were it if thou couldst see it beforehand. Oh how many, when they have come to see the end of their ways upon their death-beds, have given a most dreadful shiiek, as seeing themselves past recover)’!
“Because they have transgressed against me.” They have not only sinned against me, but have broken covenant also; they have dealt perfidiously with the Lord. Before. God said he would chastise them; but now, he would desti’oy them, make an end of them. Utter ruin is the portion of those that break covenant with me.
“Tltough I have redeemed them.” Some read it in the future: Though I would, and was ready to do it; yet, they say that the way of worship I prescribed is not so successful, and no such blessing follows it; they say my prophets threaten nothing but judgment and utter desolation: now, saith God, all these are lies, it is no such matter, I was ready to do them good. But the future is often used for the preter-tense in the Hebrew, and so here: the sense is, I have not only redeemed them out of Egypt, but CTy often since out of the hands of their enemies. And the story which this scrijiture refers unto, is in 2 Kings iv. 27. The Lord wonderfully prospered them in their wars; “And the Lord said not that he would blot out the name of Israel from under heaven: but he saved them by the hand of Jeroboam the son of Joash.” It follows.
“Yet they have spoken lies.” That is, they atti-ibuted theii- redemption to those helps -which they had, or to their idols, saying in this manner: Other people that served not God were delivered as well as we; we see not so much of God’s hand in our deliverance as you speak of. Or else. They fathered their errors upon me because I delivered. Now, saith God, in this you lie against me. They made false interpretations of God’s mercies; as, that God was no such enemy to this way of worship, because he had redeemed them. The notes are:
Obs. 1. God’s redeeming mercies, are great aggravations of our sin. ^ATieu God delivers, and we attribute it to any thing in us, or that we have done, it is mighty provoking to God, because it takes away his glory in delivering.
Obs. 2. Such as take occasion to sin more fi-eely against God after deliverance, give God the lie. As they in Jer. ^’ii. 10, said, they were “deKvered to do all ‘these abominations.” Or, as Phdip, that wicked king of Spain, being delivered in a storm, said it was to this end, that he might root out all the Lutherans. So, are there not many so vile, who, being delivered in a sickness, or from any great danger, think it is that they might sin more freely? which is a most horrible wickedness, and lying against the Lord.
Obi. 3. For a man to urge any false doctrine upon another, is a lying against God. Therefore take heed how you bring scriptures to prove any error which you or others hold, for God will look upon it but as a Ijang against him. It is a dangerous thing to counter- feit the king’s stamp; and is it not much more to counterfeit the truths of God, by errors seemingly maintained by Scripture?
But to apply this spiritually: many whom God has redeemed from sin, hell, and wrath to come, the hazard of their miscarrying being over, yet dare not, will not say, that God has showed mercy unto them; they are ever complaining, that they are still in then- sins, that there is no work of God’s Spirit upon them; or if they do gi-ant there is some change, that God has done something for them, yet are they full of fears that it will pass away, that God will leave them at the last. Now take heed of this kind of speaking, beware what you say, lest yon be found liars against the truth of God in 3”our hearts.
“Against me.” Luther, upon these words, takes much notice of God’s speaking so in his own person: They have departed from me, they have ti-ansgressed against me, done wickedly against me, spoken lies against me, called not upon me, &c. Hence,
Obs. 4. The great evil of sin lies in this, that it is against God. ‘This consideration laid David very low; “Against thee, thee only, have I sinned.” And this it is which humbles a gracious heart, that it should sin so unkindly against God.
04s. 5. The more directly a sin is against God, the greater is the sin. For now God suffers more immediately in his glory, and that aggravates the sin.
Ver. 14. And they have not cried unto me with their heart, when they howled upon their beds: they as.semble themselves for com and wine, and they rebel against me.
“And they have not cried unto me.” The Seventy render it, Kai ouk if3ori<rnv irfoq juJ n’i KapSiai airuiv, Their hearts have not cried to me. Where we may see, that it is not enough to cry with the mouth, except the heart cry as well as the mouth. We read of Moses, that though he spake not a word that is expressed in the text, yet he prayed: it is the working of the heart that is the heart of prayer. Therefore, when Elijah prayed, it is said, he prayed in praying, James v. 17. And by this we see the great difference there is in
prajing. Heart-prayer pleases God. A o,y ^, ^,^ workman who wants words to express ““”fji’lj?“‘’ “’ himself, yet may be able to perfoi-m his r&aiU^Si’!” business very well in God’s account; so ^““‘”■ he that is able to express himself in fine language, eloquent sentences, and multitudes of words, may yet not pray at all: therefore, when you pray, look that your hearts go along vnXh. the dut)-, otherwise, your cries will be but as the prayers in the text, which are called bowlings, and that in these four respects:
1. The hideousness of then- cry; crj-ing unto God as the heathens used to their idols; and so the Hebrew seems to imply, intimating something remarkable, by setting a letter more than I’J’’’!’’ ordinary to this word, howling. Thus the
heathen Indians at this day howl to their gods.
2. Their distempered and unquiet spuits: they were in their spirits very turbulent, in their lives unquiet, and froward in their carriage in prayer. Even thus it is with many in trouble of conscience, they are very boisterous, make much noise. The shallowest waters make the greatest noise, but the deepest rivers run the stillest so those that have the deepest sense of sin, and are Idndly troubled for it, are quiet, still, and submissive, under God’s hand. And certainly such a boisterousness of spirit under the sense of sin, is not from the Spirit: although there may be some legal terrors when God has subdued the heart to himself, the heart will seek earnestly for mercy, and yet in a quiet, humble way.
3. Theu- pain. The brute beasts in then- pain and trouble will cry out and roar: even thus did these men here, the extremity of the misery they were in forced howling from them. No men complain more of judgments when they are executed, than those that were least sensible of them when they were threatened. Carnal heai’ts cry out altogether of the misery of the times; the judgment it is that troubles them, more than its cause, sin. See this between Pharaoh and David, Saul and David. Saul cries, he cries to Samuel, saj-ing, I have sinned, and done foolishly, yet honoiu- me, I pray thee, before the people. David, he confesseth his sin, and accepts of the punishment of his iniquity; Lord, it is I that have sinned; as for these sheep, what have they done? Pharaoh, he cries to Moses, that he would pray to God to deliver him from the plagues that were upon him. Da-id, he cries to God, “Lord, take away the iniquity of thy servant.” If iniquity be done away, judgment will soon be removed, sin being the cause of all misery.
4. Because God regarded then- cries no more than the bowlings of beasts: Amos viii. 3, “The songs of the temple shall be howlingr; in that day.” As the prayers, 60 the sacrifices; in Isa. lxvi. 3, they are but as the cutting off a dog’s neck; and their cries were but as the cries of that dog whose neck was cut off. In their pride they were wont to speak contemptuously of God, his ways, and servants; and so God contemns and scorns them, their prayers, and their sacrifices: Prov. i. 26 is verified here; he wUl laugh at then’ destruction, and mock when their fear coraeth. Oh how vile are wicked men in God’s eyes when they are in trouble and misery! None so vile but we pity and relieve them; but for the infinite, meroifid, pitiful God, who is full of goodness, and has bowels of tender love and compassion, for him to have in derision the cries of his creatui’c, oh the consideration of this is most sad! oh vile is the sin which makes man thus odious!
And here we see what little use there is of wicked men’s spirits; they are of no use, there is for them in the places where they live nothing that they can do. Thou canst easily sin, and bring down judgments by thy sins; but when they are come upon thee, what wilt thou do? Pei-haps thou wilt pray and cry to God: God abhors thy prayers, thy cries are abomination unto
him: it is the saints’ prayers that are so acceptable unto him; “The prayer ot the upright is his delight,” Prov. XV. 8. The least sigh which comes from a godly heart, is such a strong cry that it fills heaven and earth, so that (as I may speak with reverence) God can hear nothing else but that, because he both prepares their hearts to pray, and prepares his ear to hear; therefore we find in Scrii)tiu’e such expressions as these, Psal. X. 17; and Xeh. i. 6, the good man prays that God’s ear would be attentive, and his eyes open, that he might hear the prayers of his servant. Psal. lxxxvi. 1, “Bow down thine ear, O Lord, hear me: for I am poor.” 1 Pet. iii. 12, “His ears ai-e open to their jnayers.” And Psal. lxxxvi. 6, God gives his ear to their prayers and attends to the voice of their supplication. What does all this hold forth to us but this, that the prayers of saints are very delightful to him, they are pleasant music in his ears? Were there no other difference between the godly and the wicked than their prayers, it were sufficient to make men out of love with the ways of sin, and join with the saints in the ways of holiness. The saints send up sweet breathings, and God takes pleasure in them: the wicked howl and cry out, and God rejects them.
‘• Upon their beds.” Men in their prosperity go up and down uncontrolled in their wicked ways, but when God confines them to their chambers and theu- sick beds, then they howl.
“They assemble themselves for corn and wine.” The Vulgate renders it ruminabant, not comedebant, like beasts they feed* the Seventy, KaTt-kfivovro, they cut themselves, as Baal’s priests; but it rather signifies to assemble. 1. They flock together that they might get corn and wine; so they had it, they did not care what became of God and his ordinances. 2. Assemble to feed themselves with the wheat; so they might be pampered, they looked at nothing else. 3. Or, more probably, were assembled at their temples to cry for wheat. The notes are these:
OLs. 1. The vilest men in times of common calamity will assemble themselves to pray to God. Now, certainly, if they will pray to have trouble taken away when upon them, it is our duty to pray to prevent danger ere it comes.
Obs. 2. “When hypocrites assemble, it is for themselves, not for God; for corn and wine, and outward mercies. Were it not that they wanted some outwai-d good, God would seldom or never hear from them.
Obs. 3. Hii-pocritcs seek God more for sensual things than for others. We assemble together in our fasts to seek God, but what is it for? if only or principally for outward things, it is but carnal and not spiritual seeking. “And they rebel against me.” 1. Pr<p frumenio, when they are fed like unto the ox when it is fed fat, they kick against theu- master. Or, 2. They rebel after they have assembled themselves; when once the duty is over, they go to their old courses again, and undo all their prayers: as Jer. v. 3, “Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive coiTection.” We should from hence,
Obs. 4. Duties shoidd mightily engage us against gin. Hast thou in prayer either confessed sin, or asked mercy of God to pardon thy sins? Know, there lies a gi-eat engagement upon our hearts now to be humbled for our sms, and to walk according to our prayers. Dost thou in prayer beg power against thy sins? and in thy life dost thou rebel against God? Xic there not many who will be long and very earnest in prayer, and judge themselves for their sins, yea, and in words justily God, if he should for ever condemn them for their sins, and yet afterwards rebel anew against God? Oh, may it not be said. Is this the man that even now was in heaven in prayer, and is now, as it were, in hell in
his conversation? methinks the very next time thou goest to pray to God, thy mouth should be stopped, and thou shouldst not be able to speak unto him: as we read Origen was, when he had apostatized; coming to preach again, and reading that text in Psal. 1. Iti, IT, “A^’hat hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? seeing thou hatest instruction, and easiest my words behind thee;” his mouth was presently stopped, and he was not able to speak a word more. So thou prayest to God, and after thou hast prayed, thou goest and sinnest freely again: O thou v^Tetch, tremble at this; go and humble thy soul before God for thy sins, and tremble at coming thus into God’s presence. I put this dilemma to you: either you pray against your sms, or you do not; if not, O consider how thou art departed from God; if thou dost pray against them, then how darest thou live in those suis which thou hast prayed against? Tertullian has an excellent observation to the purpose: Prayer must always be with remembrance of God’s precepts, lest we are as far from God’s ear as his precepts are from our hearts. But further,
“They rebel against me;” that is, when their own turns are served, and their own ends satisfied, then they rebel against me; as if now they had no more need of God, nor never should want help from him. Oh how many are there, who upon their sick beds cry out to God, that he would pardon their sins, and show them mercy, maldng large promises to God of future service that they would do! God has taken them at their words, and raised them up again and restored them to strength. And what have they done? Nothing, but rebelled against him more than formerly, and are like the wild ass that snuffeth up the wind.
Ver. 13. Though I have bound and strengtheited their arms, yet do they imagine mischief against me.
God in this verse compares himself to a skilful surgeon, who binds up broken arms and wounds: so God had often bound up their arms when broken by the enemies. In 2 Kings xiv., there we find God bound up their broken ai’ms.
Obs. 1. God alone can bind up broken arms.
Obs. 2. To be sinful after great mercies is a great aggravation of sin. God finds us, as surgeons do their jiatients, all out of joint, and crying out from pain. Oh that I had ease! I would give my estate that I might be cured! and when the surgeon has used his skill, and cured you of your pain, and given you some ease, if then you should stand disputing with him for a shilling matter, would it not be an unworthy act? and would not the man think his time and skill ill bestowed? Oh how many people arc there who deal thus with God; haggle and shuffle it with God in their disti’ess! Oh if God will deliver them, what promises do they make, but when they have peace and quiet forget agam!
06.?. 3. It were an argument of an excellent spirit indeed, if, when after our strength is restored and any mercy anew given to us. Me would study how we might glorily God with the same. Have our anus been broken, and has God bound them up for us? O let us now use them for God. But this people were far from such a disposition, they imagined enl against God. As if a patient, cured ol some desperate wound or disease, should seek to stab his surgeon or physician.
“They imagine mischief.” The word yn signifies all kinds of evil; and to imagine mischief is in some respects woi-sc than to practise it; it was not a weakness or sin of infirmity in them, for it was an imagined mischief, it was a most vile, provoking sin, for it did aim at the dishonouring of God himself: they who live in sin, live as if they were born for nothing but to do mischief to God.
VPTiat was this mischief they imagined against God?
Why thus, When the arm was broken, they were more remiss in urging and pressing their false worship: as if God should say, Now they are low and in trouble they want opportunities, and have not that power to set up and press forward their designs against my true worship and servants; but now that their arms are bound up, and they have a little more ease and liberty, now they set their wits to work to invent mischief against my people and worship. And it may be, this is the cause why the Lord keeps our arms still broken, that we might learn to submit; for when at any time God has begun to bind up our arms, how have many improved all opportunities to set up themselves and their ways!
Ver. 16. They return, hut not to the most High: they are like a deceitful bo’v: their princes shall fall by the sword for the rage of their tongue: this shall he their derision in the land of Egypt.
“They retm-n, but not to the most High.” They make shows, yea, do something. This verse refers to the story of Jehu, who did very much; there were very great beginnings in his time to cast out idolatry, but neither did he nor the people come up to the full height that God required of them, but would have some mixtures of their own. And thus it is in many people’s reformation, they are very hot in the beginning; and even among us, how high did the hearts of people rise! but what a damp is there since that time! though, blessed be God, great things are done amongst us. But, saith God, that is not yet done amongst them which I would have done; it is true, they honour me indeed, but it is as the nations round about them honour their gods, they do not honour me as the infinite, eternal, First Cause of all things. People should so labour to reform themselves, that they may hold forth the honour of God as he is infinite, glorious, eternal, and having all power in his hands. The observations from the words are these:
Ohs. 1. God is the most high God, the Supreme Majesty of heaven and earth. He is so high, that he humbles himself to behold things done in heaven; it is a stooping in him that he takes notice of things in heaven, surely, then, much more for things done on the earth. Surely, then, he is a high God, and whenever we come before him in prayer, we should come before him as to a God who is so glorious, and high above all things, that betwLxt him and us there is an infinite distance.
Ohs. 2. A true penitent should have this high God always in his eye. And great would be the efficacy of such a sight as this upon the spirit, it would be very profitable for the soul. For,
1. It would make the soul to be very serious with God, not daring to dally with him who is infinitely above it.
2. It would make the soul abhor itself in dust and ashes, Job xlii. 6: there is nothing humbles the soul more than this sight of God’s majesty.
3. It shows the soul the infinite evil which there is in sin.
4. That there is no standing out against this high God: I must crouch before Mm, for he will prevail against me.
5. That he is infinitely worthy of all that I am or have, and all that I can do: and this very thing would answer all temptations against God.
6. It would inform us that it is not every sorrow and slight mourning for sin that will serve, but it must be such a sorrow as is becoming such a God.
7. In this sight of God I behold that which has power in it to raise my soul above all things here below: self, the world, and all creatiu’e-comforts. all things must be
2 A
looked upon as under our feet, else we cannot close with God.
8. I see, by this sight, enough in God to make me blessed, and that I may bless myself in him, in the loss of all the world; there is enough in him to make me amends for all the troubles I have met withal for him. These are the thoughts of a true penitent heart, concerning God. Now the soul can say. The Lord is God, and there is no such God as the Lord. And by this, your thoughts of God, you may put your repentance to the trial, whether it be of the right kind or no. Have you soiTOwed for sin, as before such a glorious, high God as the Lord is, that those that see your humiliations, may see glory, and honour, and praise, written upon them to the Lord? The want of this these people here were charged with: and this has often been our case. The Lord help our reformers to cany on the work of reformation begun, as before the high God. If we lose this opportunity, we lose such an opportunity as yet was scarce ever granted to any nation upon the face of the earth. Now proud, wicked men may lift themselves high in the world, and be thought to be somebody for it; but it is the low, broken, penitent soul, which is the high man, because he returns to the high God.
They return, but it is not to the yoke, as some render the words, they will not come under obedience to God’s commands; for there is no difference, but in the points, between by jugum and Sy altissimus: and if we understand the word thus, then it notes, that they promised much, and made many fair shows of doing much, but would not come under the yoke; they will still be sons of Belial, without yoke. So many people, upon exhortation and entreaties, will promise fair, they will return, and they will do much; but when it comes to see the yoke, they flinch back and hold oft’, Oh, it is too hard for them.
“They are like a deceitful bow.” Thus did their progenitors; they trod in the same steps: Psal. lxxviii. 57, they “kept not his testimonies; but turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow.” Now a bow is deceitful two ways.
1. When it causes the arrow to turn from them against whom it was levelled, and recoil upon him that shoots it. These people were God’s bow; Zech. ix. 13, God saith, I have bent Israel as my bow to shoot at evil-doers. How vile and wicked is it for those, into whose hands God has committed power to execute justice and judgment against evil-doers, to turn all then’ power against the saints, and those who work righteousness.
2. ‘WTien it carries away the arrow quite contrary to the aim of the archer. Many of these acted thus, they had good aims, and intentions, and purposes, but yet they cari’ied the matter quite contrary; these words refer to Jehu’s time, he was notoriously “a deceitful bow:” “Come, see my zeal for the Lord;” yet, a hypocrite. O let us look to our hearts, there may be secret warpings in them, which may cause us to miscarry for ever, if we take not heed; many who have good intentions, good purposes, aims, and desires, may yet, almost unconsciously, have some secret warpings which may make them miscarry to all eternity. A man may with a deceitful bow aim at a beast, and yet kiU a man; so manymay think they strike at sin, and yet, with that verygoad, may at the same time wound the saints.
“Their princes shall fall by the sword.” These were they who had the chief hand’ in the setting up of false worship, and in oppressing those that would not join with them: now God would reach these great ones. In times of battle, princes stand at a distance, secured by their life guards; they put on others and think to be safe themselves; they will bring others into straits and
CilAP. VIII.
miseries, nd care not though thousands be slain in a battle, th y shall do well enough: but, saith God, They shall not so escape, “their princes shall fall by the sword,” it shall not distinguish them from others.
“For the rage of their tongue.” Ai’ iTraidtvuiav, so the Sept. render the words. They raged against God, his people, and ordinances, and thought themselves too big to be contradicted. We may note here,
Ob-i. 3. When men grow very wicked, they grow outrageous; like m:id-men, there is no ruling of them, there is such a world of wickedness in them they take a Uberty to say what they please. We find many strong expressions about the tongue in Scripture: as,
1. Job V. 21, it is called a “scourge;” therefore the saints are promised to be delivered from it.
2. Psal. lvii. 4, “a sharp sword.” Prov. xii. 18, “the piercings of a sword;” and in chap. xxv. 18, “A man that beareth false witness against his neighbour is a maul, and a sword, and a sharp arrow.”
3. It is compared to “fire;” yea, said to be “set on fire of bell,” James iii. 6; to the “coals of juniper,” Psal. cxx. 4, which are quickly kindled, but abide long. AH these expressions, with others, we find about the tongue of the wicked. But now, see what is said of the tongues of the saints: Cant. iv. 11, “Thy lips, O my spouse, drop as the honeycomb: honey and milk are under thy tongue.” And Prov. x. 20, “The tongue of the just is as choice silver.”
4. An outrageous tongue is such a poison as poisons itself, which no other poison doth: other poisons hurt no further than they are applied, they cannot poison at a distance; but this is such a strange working thing that it will both hurt, and so destroy men, that they shall never recover themselves, and this it will do at a distance. These men have such dispositions, that they will let none pass without a lash of their tongue. Now, the Lord, he will not let such escajje, he will scorn the scorners. When these men are in their rage, none are spared, no, not God himself; but Christ will convince them of their hard words. Consider, how, in your families, or in some companies, you have been guilty of the rage of the tongue in these respects. It follows in the last words,
“This shall be their derision in the land of Eg)-pt.” ‘When they come to Eg■pt they think to find that they will help and befriend them; No, saith God, instead of helping, they shall scorn them. One part of the rage of their tongue, was in speaking basely of the worship of God and of his people; and now the Egvptians shall speak basely to them: AMiy do you come to us for help? Wljere is your God, that you so boasted of? Therefore just is it with God, that those who forsake him and his help, and go to men for succour, should by them be made a scorn. Oh it is a most grievous judgment for God’s people to be made a scorn by such, the Eg’ptians! And it .should be our care and duty, not to put our brethren into such straits, that the poor saints of God should be forced to go to the wicked for help, lest they should reproach them, saving. Why do you come to us? What! cannot your holy brethren relieve you? Do you expect help from us? But, in special, this is their derision in the land of Egy))t, the rage of their tongue and mutual contentions. When the Egii’]itians shall see this, they shall deride them, and regard them as the greatest possible objects of scorn.
The Lord deliver us from this judgment! When were there such divisions amongst us as at this day? Oh the rage of the tongue, which abounds in every place! The devil himself has a chief stroke in this rage, and, as well as our adversaries, laughs to see it prosper and increase; and what should move us more to agree one with another than this, the consideration of the woeful scorn and derision we should be to them, if God should deliver us up into their hands? Now, as this, their rage, M’as a gymptom to them of their ruin, so the Lord grant
that we may betimes repent of it, lest it prove also unto us a sign of utter ruin and desolation. Thus, through the Lord’s help and assistance, we have gone through this seventh chapter, and showed you the meaning of the Holy Ghost in it