An Exposition of Hosea 1-3, Chapter 2 · Lecture 5
The Fifth Lecture.
HOSEA 2. 6. 7.
Therefore behold, I will hedge up thy way with thorns, and make a wall, that ſhe ſhall not finde her paths.
And ſhe ſhall follow after her lovers, but ſhe ſhall not overtake them; and ſhall ſeeke them, but ſhall not finde them: them ſhall ſhe ſay, I will goe and returne to my firſt husband; for then was it better with me then now.
THe laſt day (you may remember) wee ſpake of that reaſon that God giveth in the former verſe, why he would ſhew Iſrael no mercy, becauſe that ſhe hath done ſhamefully, and ſaid ſhe would go after her lovers that gave her her bread and her water, her wool and her flaxe, her oyle and her drinke.
There are yet one or two obſervations (that time would not give us leave to ſpeak of the laſt day) in thoſe words. I will onelyonly give you a hint of them, and paſſe ſuddenly to theſe two verſes.
The firſt is this,Obſre. Proſperity and ſucceſſe in an evil way is a great hardning of the hearts of men in their evil. I will follow after my lovers, for they give me bread, Proſper…ty in evill wayes hardens.and water, and wooll, and flax, and the like. I remember Euſebius reports that Maximilian the Emperour in an Edict of his againſt the Chriſtian, crying out of Chriſtian Religion as an excrable vanity, & ſeeking to confirme the Heathens in the worſhipping of their idol gods. Behold ſaith he, how the earth bringeth forth fruit for the husbandman in abundance, how our medows are adorned with flowes and h…rbs, and moiſtned with the dews of heaven, what health we have, and what quiet and peaceable lives; and thus he goeth on in ſeeking to conforme the hearts of Idolaters in their wicked wayes. Proſperity in a wicked way is exceeding hardning. That ſtory of Dyoniſius is famouſly known, having committed ſacr…ledge againſt their Idol-gods, robbing their Temples, yet his voyage being proſpetous, after he had ended his journey, hee boaſted himſelfe that though he did not worſhip the gods as others did, yet he proſpered as much as they. In that yeere when thoſe Innovaſions in Gods worſhip were principaly brought in amongſt us, eſpecially in that Dioceſe of Norwich, is proved to be a very fruitfull yeere; and one Commiſſary among the reſt in his Court, after the harveſt was taken in, ſpeakes to the Countrey-men in this way, Doe you not ſee how God proſpereth us? What a plentifull harveſt have we had this yeere? This is ſince you began to worſhip God with more decency then you we… wont to doe. Thus attributing all the goodneſſe of God to that way. Let it be all our prayers, that God will never proſper us in aſinfull way.
Further, It is very obſervable how often this word My is iterated: Give me My bread, and My water, and My flax, and My oyle, and My wooll, nothing but My. We noted the laſt day, what hurt thoſe little words, thoſe particles [I] and [Will] doe: Now we are to conſider what evil there is in this particle [MY]
Hence the obſervation is,Obſ. That carnall heatts looke upon what they enjoy as their owne, and thinke they may uſe it as their owne; and eſpecially ſuch as are Idolaters. Though they will acknowledge that that they have commeth from the Idols, (as here they did, for they ſaid their Lovers gave it them, yet when they had theſe things, they thought they might do with them what they would, then they were theirs, Mine, and mine, and all is mine.
Thus it is uſual for carnall ſpirits to acknowledge in the general that that they have commeth from God, but when they have it, then it is their owne they think; they little thinke that God reſerveth the propriety of what they have after he hath given it them. You miſtake if you think that that is all the acknowledgement you owe to God for what you enjoy, that you had it from God;God reſerveth propriety in all that he giveth, unto us. but you muſt acknowledg like wiſe that God reſerveth his propriety after he hath given it you. God doth never give any thing in that way that one friend giveth to another; a friend may give you a gift, yet when you have it, it is your owne, and you may uſe it as you pleaſe, your friend parteth with his own propriety. God never giveth any thing ſo, as to part with his own propriety; though he hath given it you, yet you cannot ſay it is Mine, in reſpect of God, it is ſtill his. There is no ſuch bond upon conſcience as to uſe all the comforts we have for God as this, & ſee that all comes from him in the way of a covenant of grace. I ſay this it is that will lay a bond upon conſcience, to make uſe of your eſtates, and of all you enjoy for God, and not thinke to employ them for your own ends: It is not the ſlight acknowledgement that Idolaters have, that all comes from God, will doe it; Carnal men looke upon that they have, comming from God through ſecond cauſes, and no further; but a Chriſtian lookes upon that which he hath as coming from God in a covenant of grace, and this engageth the heart ſtrongly to uſe all for God, from whom all is received in ſuch a way.
Verſe 6. Therefore behold, I will hedge up thy way with thornes, and make a wall, that ſhe ſhall not finde her paths, &c.
Theſe two verſes are the workings of Gods bowels of mercy towards his Elect amongſt Iſrael, in the midſt of the moſt dreadfull threatnings againſt her. They are as it were a Parentheſis of grace (in the Chapter) to the Elect, though mingled with ſome ſeverity.
They are indeed the Epitome of the whole Chapter, for I told you in the diviſion of the Chapter at the beginning, that thoſe were the two parts, declaring Iſraels ſinne, with threatning judgement, and yet promiſing mercy unto the Elect, unto ſome amongſt them. The firſt part is from the beginning to the 14. verſe, the ſecond from the 14. verſe to the end; Only this 6. and 7. ver. commeth in the midſt, as it were a parentheſis, and containeth the ſum of all the other; for hee was in a threatning way altogether in the 4. and 5. verſes, and you ſhall finde him in the 8. verſ. and ſo on, going in a threatning way again: OnelyOnly in this 6. and 7, verſes is abu…dance of grace, though mixed with ſome ſeverity, as you ſhall ſee in the opening of them.
For the explication of the words.
Therefore. This muſt have reference to ſome-what before, and anſwereth to a Wherefore, Therefore, Wherefore? Becauſe I have dealt with you by the way of my Prophets; in convincing, in admoniſhing, in threatning, and all this will not doe, therefore I will deale with you in another way.
Therefore behold.] That way of mine that I now ſpeak of, it is a ſingular way, you ſhall find much of the grace of God in this way, a wonderfull way that I will deale with you in now, Behold.
I will hedge up thy way.] There is a two-fold hedge that God makes about his people; There is the hedge of protection to keep evill from them, and there is the hedge of affliction to keep them from evill.
Firſt, the hedge of protection, that you have in Iſa. 5. 5. where God threatneth that he will take away the hedge from his vineyard, he will take away his protection; and ſo it is ſaid of Job, that God had hedged him about; but that is not the hedg heer meant, it is the hedg of affliction. I will hedge up thy way, that is, I will bring fore and heavy afflictions upon you, but yet in a way of mercy, theſe afflictions ſhall be but as a hedge to keepe you from evill, they ſhall not do evill to you, or bring evill upon you.
I will hedge …p thy way with thornes.] That is, I ſee you will be going on in theſe wayes of Idolatry and falſe worſhip, I will make them difficult to you, you ſhall goe through thornes; if you will goe to your Idols, you ſhall not get to your Idols, but you ſhall be pricked. It is a Metaphor taken from a husband-man, who when the cattle will break over paſtures, makes thick hedges that they ſhall not get over, they ſhall be pricked, it ſhal be with much trouble if they do goe over. So I will deal with you ſaith God. Or when a husband-man ſeeth paſſengers make a path in his ground too broad, and ſo ſpoile the graſſe or the corn, hee layeth thornes in the way that they cannot goe into his corne; or if they doe, they ſhall goe with ſome trouble: ſo ſaith God, I will hedge up your way with thorns.
And make a wall.] Maceriabo Maceriam, I will wall a wall, ſo the words are. It may be they will get through the thorns, but though they do get through I have another way to deale with them, I will come with ſtronger afflictions and they ſhall be of more power to keepe them from their ſame, they ſhal be as a wall, and though they get through the thorns, they ſhal not get over the wall.
That ſhe ſhall not find her paths.] Mark the change of the perſon, that is obſervable, I will …dge up thy way, firſt, and then I will make a wall, and ſhe ſhall not find her paths; the perſon is changed, and ſo wee have it often in Scripture, that is to ſignifie ſome kind of perturbation of ſpirit, that manner of ſpeech is uſuall amongſt men when their ſpirits are troubled, they ſpeak ſometimes in one perſon, ſometimes in another: And indeed the Lord here ſpeaks after the manner of men, as if his Spirit were troubled at the perverſeneſſe of his people. Beſides the change of the perſon here is to expreſſe ſome indignation of God againſt their perverſeneſſe, therefore he ſpeakes as if he would turn from them, and rather ſpeake to ſome body elſe, as if hee ſhould ſay, I ſpeake to theſe, yet they are ſtubborn and ſtout, well I will ſpeake to all that are about them, to all the beholders, take notice of their ſtubborneſſe, and perverſneſſe, and judge between them and me.
And ſhe ſhall follow after her lovers, but ſhee ſhall not over take them; and ſhe ſhall ſeeke them, foreign Vadam. foreign perſequa. foreignbut ſhe ſhall not finde them. In the 5. ver. it was but I will goe after my lovers, Vadam, but here it is, ſhee will follow, from that root which ſignifieth perſequor, to follow with eagerneſſe, it is not only ſectari, but inſectari, the word is the very ſame that is uſed for perſecutors, who eagerly purſue thoſe that they doe perſecute. Pſal. 7. 5. David ſpeaking of his enemies following of him, the ſame word is uſed that is here, ſave me, ſaith he, Leſt the enemy perſecute my ſoule, It is the ſame, and ſo the Seventy turn it.
Yea, and beſide the form of the word, it being (in Piel) that ſignifieth to do a thing auxiouſly, and diligently, carefully, whereas (in Cal.) it ſignifieth onelyonly a bare doing of a thing: but when it commeth into forme, as thoſe that are skilfull in the Hebrew tongue know that fignifieth to doe a thing with care, that ſolicitiouſneſſe, and diligence, ſo therefore it is turned by Polanus, anxie proſecutus eſt, She hath proſecuted or followed with a great deale of care. So that this is more then the other, for it ſeems that after ſhe had ſome affliction ſhe grew worſe for a while, and was more eager upon her Idols then ſhe was before.
But ſhe ſhall not over take them. Though ſhe be never ſo much ſet upon that way of evill, yet I will take a courſe to keep her from it, ſhe ſhall not overtake them. Yea
She ſhall ſeeke them, foreign S…udioſe qua…rens…but ſhall not finde them. The word ſignifieth to ſeeke with a great deale of endeavour, not onelyonly to ſeeke in ones thought and minde, but to goe on to walke up and downe that wee may finde it, is by the Seventy turned by divers words that ſignifie a ſeeking more then ordinary.Summae conatuam. bulatione & pedibu…
But ſhall not find them. Let them be never ſo ſet upon their ways of Idolatry, yet I will keep them from them.
Then ſhall ſhe ſay, I will goe, &c. This ſhall be the effect of it.foreign. One would think all this were nothing but threatning, oh no, it is mercy, for it is for this end, that ſhe might at length ſay, I will goe and returne to my firſt husband, &c.
You may take them in the meaning of theſe verſus, and the ſcope of them in this ſhort paraphraſe: As if God ſhould ſay, Oh you Iſraelites, all you have grievouſly ſinned againſt me in forſaking me, and following of your lovers, ſore and heavy evills are ready to befall you, even you my elect ones, upon whom my heart is for good, you have involved your ſelves in the common guilt of this wickedneſſe, therefore even you muſt expect to be involved in the common calamity that ſhall come upon the nation, and when you are under thoſe calamities, know that I know how to make a difference between ſinner and ſinner, though guilty of the ſame ſin, though under the ſame affliction, that what ſhall be for the deſtruction of ſome, ſhall be in mercy to others, it ſhall be but to hedg up your ways, to keep you from further ſinning, to make your wayes of ſinne difficult, that ſo your ſoules might be ſaved: and although your hearts will be a long time perverſe, and will not come in and ſubmit to me, yet I will ſo order things in the way of my providence, that at length I will ſo worke upon your hearts, that you ſhall come in and return unto me, you ſhal bethink your ſelves and remember what ſweetneſſe once you had in my wayes, and you ſhall take ſhame to your ſelves, and acknowledge that it was then farre better with you then it is now, and ſo I will remain to be your God, and you ſhall give up your ſelves to worſhip and ſerve me for ever. This is the meaning and ſcope of the words.
Now then having the words thus opened and paraphraſed, take the ſeverall obſervations, for they are exceeding full, and very ſweet and ſutable.
Firſt,Obſer. from the generall the obſervation is,
Though ſuch as are in covenant with God may for their ſins be involved in the ſame judgement with others, yet God will make difference between them and others that are not in covenant with him: God will have other ends in his afflictions towards his people then hee hath towards others, though the difference be not in the things that they ſuffer,Iſa. 27. 4 yet the difference is very broad and wide in the ends for which they ſuffer. When the bryars and thornes are ſet before God, it is that they may be deſtroyed, the fire of Gods anger paſſeth through them to deſtroy them; but when God cometh to his people, though ſome anger be ſtirred up for a while, yet all the fruit thereof it is to take away their ſinne. ver. 9.See what difference God makes between ſome and ſome even under the ſame affliction, in that 24. of Jer. ver. 5. I do not know a more remarkable place in the Scripture for this purpoſe, ſaith God there, ſpeaking of the basket of good figges, I will acknowledge them that are carried captive of Iudah, whom I have ſent out of this place into the land of the Caldeans for their good. The difference of Gods aims in afflicting his Saints from his aims in afflicting the wicked.Though they be carried into the Land of the Caldeans, I will acknowledg them there to be my people, and it ſhall be for their good. Well now there was likewiſe a basket that had very naughty figs, and they were carried away captive too, both went into captivity, what doth he ſay of them? I will deliver them (ſaith he, verſ. 9.) to be removed into all the kingdomes of the earth for their hurt. I will … at their hurt when I deliver them into captivity.
This ſhould be a mighty ſupport unto the Saints under all their afflictions, though the affliction be the ſame to ſence and view with that of the wicked, yet you ſee the difference is broad. It is true, may the troubled heart ſay, there may be different ends of Gods afflicting ſome & others; hee may afflict ſome for tryall, and others for their ſins; but what will you ſay if an affliction come upon us for our ſins? Is there a difference here? Yes my brethren, though your afflictions come upon you from your ſins, if you be in covenant with God, the difference ſtill may hold, for ſo it is here, thoſe afflictions that here are ſpoken of, God calleth the hedge and the wall, they were fore afflictions, and they were for their ſins, for their perverſneſs, and yet God intendeth good and mercy to them in thoſe afflictions: Here is the vertue of the Covenant of grace, it takes out the ſting, and venome, and curſe even of afflictions, that are not onelyonly for tryal but for ſin, they are to keepe you from greater miſery; if God bring ſome miſery upon you (it ſo appeareth unto you) yet being in covenant with him, this is the bleſſing of God upon you, that thoſe troubles are to keep you from greater miſery that would befall you. That for the general.
Now for the particulars, as the words lye, Therefore behold. This inference therefore I told you it was as if God ſhould ſay, thou wilt ſtill goe on, notwithſtanding all admonitions and meanes that I ſhall uſe by my Prophets, therefore behold I will doe thus and thus, From hence we may obſerve, firſt,Obſ. 1. There is even in the Saints ſuch a ſlaviſh diſpoſition remaining that they will ſtand out againſt God along time even againſt admonitions exhortations, convictions, and threatnings of his word. Not only the reprobate will doe ſo, but ſuch is the perverſneſſe of the hearts of men, that even the elect of God will many times do ſo, this is a ſore and grievous evill that it ſhould be ſaid ſo of them, for if there be ingenuity in the ſpirit of men, the very notice of the minde of God is enough to cauſe the heart to yeeld, and ſurely grace doth make the heart of a man ingenuous, and God expects that there ſhould be melting of ſpirit at the very notice given of his diſpleaſure,There remains much of ſlavi…h diſpoſition in the godly. yet behold even in the hearts of the godly many times there remaineth ſo much ſlaviſhneſſe, that they will not come in but upon Gods dealing very hardly with them, they muſt have many afflictions, they muſt be whipped home before they will returne home, God muſt ſend the dog many times to worry his ſheepe before they will come in. This God complains of Jer. 2. 14. Is Iſrael a ſervant? is he a homs-borne-ſlave? why is he ſpoiled? ver. 17. Haſt thou not procured this unto thy ſelfe? So it may be ſaid of many, even of the Saints when we ſee how the wayes and dealings of God are toward them, yea even God himſelfe ſpeakes thus, What, is ſuch a one a ſervant? is he a ſlave? is not ſuch a one my child? how is it then that hee muſt be dealt with like a ſlave, like a ſervant?
Secondly, Therefore, becauſe one meanes will not do it, namely my Prophets admoniſhing, and threatning, therfore I will do thus & thus, therefore I will conſider of ſome other way to deale with you. The obſervation is.Obſer
VVhen one means will not keepe from ſinne either thoſe that wee have to deale with, or our ſelves, we muſt not reſt there, but ſet even our braines on work to look after other meanes. What will not this do it? Is there any things elſe that poſſibly may doe it? That means then ſhall be uſed. Thus God (as we may ſpeak with reverence) even ſtudyes his adminiſtrations towards his people when he is fruſtrated in one, and if that do not do it, he bethinks with himſelfe, is there any thing elſe will do it? if there be any thing in the world can do it,God ſtudies what may do his people good. it ſhal not be left unattempted. God doth not preſently caſt off his people, becauſe they ſtand out againſt him in the uſe of one meanes. It is true, for others that are not in covenant with him, God is quick with them, and if they come not in preſently, he cuts them off, and will have …o more to do with them, but for his own people though they ſtand out long, yet God tryeth one meanes after another, and after that another.
This is the grace of God towards his own.
It ſhould be our care to imitate God in this, when you are to deale with others that are under you, with your children or ſervants, do not ſatisfie your ſelves in this, I have admoniſhed them, and threatned them, and perſwaded them, What then? yet they will not come in: What will you have no more to do with them then? Will you caſt them off preſently? You ſhould ſtudy what further courſe may be taken, ſtudy their diſpoſitions, What do I think will work upon them if this do not? will faire meanes? will foule meanes? vvill any thing do it? if any thing will, you ſhould labour to deale with them that way. So for your own hearts, when you are convinced of the evill of your own hearts, it is true your conſciences will not be quiet unleſſe you uſe ſome meanes againſt that ſinne that is in your heart, well, but I have uſed meanes, I have layed the word to my heart, the threatnings, the promiſes to my heart, and I have followed Gods ordinances: will it not doe? will not my heart come off? Is there no other meanes to be uſed? what doe you ſay to the afflicting of your ſoule? Try that; you have layed the word to your heart, and you finde it doth not work, try the afflicting of your ſoules in humilliations, faſting, and prayer, for the overcoming of your ſinnes.
Thus God doth, when admonitions and exhortations of the Prophets vvill not doe, yet ſaith God, I will try another way, I will bethinke me of ſome other courſe, I will hedge up their way with thorns, & I will ſee whether I can bring them in that way. Theſe two from the inference Therefore.
From the note of attention,Obſ. Behold, we have an excellent uſefull obſervation that naturally ſpringeth up.A mercy to have ſtumbling blocks laied in the way of ſin. For God to make the way of ſin to be difficult to ſinners, is a moſt ſingular mercy. Howſoever alwaies it doth not prove ſo, but take it at the worſt, yet it is better for the way of ſin to be hedged with thorns, & to be made difficult to us, then to have the ſmootheſt way that poſſibly can bee. As it is one of the greateſt judgements of God upon wicked men to lay ſtumbling blocks before them in the way of righteouſneſſe; ſo it is one of the greateſt mercies of God to his children to lay ſtumbling blocks …d difficulties before them in the way of ſin.
It is an … way of Gods dealing even with reprobates, with thoſe he hoth no love unto, that in the wayes of godlineſſe, in the way to life, he in his juſt judgement layeth ſtumbling blocks before them, and they appeare very difficult to them, the hedge of thornes compaſſes about the way of righteouſneſſe to the wicked, therefore you ſhall finde it in Pro. 15. 19. that the way of the ſlothfull man is ſaid to be as an hedge of thornes; that is, a ſlothfull man (who is a wicked man there) hee lookes upon any duty that he ſhould perform as compaſt about with an hedge of thornes, God in his juſt judgement ſuffereth difficulties at leaſt to appeare to him in the way of his duties, that makes him to have no mind to them. Now this is a grievous judgement of God to cauſe the way of his feare to appeare ſo difficult, and ſo ſcare them from it, What ſhould I medling with ſuch & ſuch wayes? I ſee I muſt ſuffer thus and thus, there are theſe and theſe ſtumbling blocks that I muſt go over, theſe and theſe troubles that I muſt meete withall, I were better ſit ſtill and be quiet, I ſhall never be able to goe through. Such ſtumbling blocks God layes in the way of godlineſſe before the wicked, and they ſtumble at them & fall, and break their necks. On the other ſide, God in abundance of mercy caſteth ſtumbling blocks in the way of ſin before his people that they cannot get over, if they ſtumble, it is but to break their ſhins and to ſave their ſoules. But when the wicked ſtumble, they breake their necks, and damn their ſoules. But now the wayes of God are plaine to the righteous, Prov. 8. 9. They are all plain to him that underſtandeth, and right to him that findeth knowledge. Gods wayes are very plain to the godly, and ſins wayes are very difficult;O in…aelices et miſeros quando relinquit Deus homiones ſibi ipſis nec reſiſti… eorum fureri et cupiditatibus: ſed vae illis ad quorum peccata connive… Deus. Luther. but on the other ſide, to the wicked Gods wayes are very difficult, and the wayes of ſin are very plain. Oh unhappy men, ſayes Luther, when God leaveth them to themſelves, and doth not reſiſt them in their luſts! woe, woe to them at whoſe ſinnes God doth wink, when God lets the way to hell be a ſmooth and pleaſant way. That is a heavy judgement, and a ſigne of Gods indignation againſt men, a token of his rejection of them, that he doth not intend good unto them. You bleſſe your ſelves many times that in the way of ſinne you finde no difficulty; if a whore-maſter, or a malicious man, who would accompliſh his owne ends, find all things goe on as he deſires, ſo that he hath not any rub in his way, no not ſo much as a prick, he bleſſeth himſelfe. Bleſſe thy ſelf? If thou kneweſt all, thou haſt cauſe to howle, and wring thy hands, for the curſe of God is upon thee, a dreadfull curſe to make the way of ſinne pleaſant. On the other ſide, perhaps many of Gods Saints when they find the wayes of ſinne ſomewhat difficult to them, they are troubled at it, that they cannot have their will. Troubled? thou haſt cauſe to bleſſe God who hath thus croſſed thee, for it is an argument of much love to thee. There is a Behold put to this, that God ſhould be ſo mercifull to them, to make their wayes of idolatry and ſuperſition difficult to them.
From hence theſe three obſervations:Obſer. I will hedg up her way with thorns.
Firſt, there is much bruitiſhneſs in the hearts of Gods people. Not onelyonly ſlayiſhneſſe that was before, but bruitiſhneſs too: That is thus, they muſt not only be dealt withall as ſlaves (hardly) and ſo be brought home, but as brute beaſts, they muſt have ſome preſent evill upon them, or otherwiſe they will not return out of their evill way, except their ſin be for the preſent grievous and troubleſome to them. It is not enough (you know) to threaten brute beaſts, but they muſt have ſome preſent evill upon them, if wee would keep them from ſuch a place we would not have them goe unto.Much brutishneſs remains in the h…arts even of the godly. A man that hath ſome underſtanding, though he hath a ſlaviſh ſpirit, yet he may be kept for feare of future evils; but when a man comes to this, that nothing but preſent evils will keep him off, hee is worſe then a ſlave in this, he cannot be kept from ſinne by the exerciſe of his reaſon, God muſt alſo deale with him as a brute beaſt, God muſt come and let ſome preſent evill be upon him to prick him, or elſe he will goe on in an evill way. This is brutiſhneſs, even in the hearts of the Saints.
Secondly,Obſer. 2. hence we may ſee the proneneſſe of mens natures to Idolatry the way muſt be hedged up to keep men from it. It is not enough to forewarn men of it, but all means that can be uſed is little enough to keep off men. How wicked then is the way of many amonſt us, who ſeeke to make the way of Idolatry too ſmooth, and plain, and open as they can! yea in ſtead of ſtopping ſuch as have inclinations to it, they lay before them the inciting and intifing occaſions which adde to their owne propenſion ſuch delectation as putteth them on forward with a ſwift facility.
Thirdly,Obſer. 3. Afflictions to the people of God, are Gods hedges to keep them from ſinne. The command of God is one hedge, and affliction is another. Therefore ſinne is called by the name of Tranſgreſſion, Tranſgreſſion, what is that? That is, going beyond their bounds, going over the hedge; a man that ſinneth goes over the hedge. And wee finde, Eccleſ. 10. 8. Hee that breaks the hedge a ſerpent ſhall bite him.; Afflictions are …ods hedges.It is true, in regard of the hedge of Gods command, he that will venture to break that hedge, muſt expect a ſerpent to bite him, muſt expect the biting of Conſcience, the anguiſh and horrour of that: But when that hedge is broke, God cometh with another hedge to keep his people from ſinne, ſo you have it expreſt in Job 33. 17, 18. ſpeaking of afflictions, By them, ſaith hee, hee withdraweth man from his purpoſe, and he keepeth back his ſoule from the pit. As ſuppoſe a beaſt be running to ſuch a paſture, perhaps he doth not ſee the hedge, and it may be if he ſhould run a little further, he would be plunged in a pit, and there deſtroyed, but now the husbandman ſetteth a hedge there, and when the beaſt commeth juſt to the hedge, to the thornes, then it is withdrawn from what it was about, and ſo the life of it preſerved; ſo it may be with a man that is running to ſuch a place, when hee meeteth with ſomething that hinders him, he is drawn from his purpoſe, and his ſoul is kept back from death.
You uſe to deale thus with your children, if you live in the Countrey neer ditches and pits of water, you will hedge about the pits, for feare your children ſhould fall into them and ſo the hedge keepeth the Children a…ive.
As afflictions keep the Saints from ſinne, as a hedge to them, ſo the difficulties in Gods wayes keepes the wicked from God. VVhen difficulties therefore do fall out, it ſhould teach us to conſider what way we are in, why? for God uſeth to compaſſe about ſinfull wayes, with difficulties, on purpoſe to keep his people from them. Well, I am in a way going on in it, I am ſure I am compaſt about with difficulties, it may be theſe difficulties are but Gods hedges to keepe me from ſinne; how ſhall I know that? for ſometimes difficulties are but tryals of our graces, and they may be ſuch as call for the ſtirring up of our graces to breake through the hedge, ſo Pro. 8. 19. difficulties are ſaid to be a hedge of thornes; they lye in the wayes of Gods people that are bleſſed wayes, then the worke of the Saints ſhould be to ſtirre up their graces, and to breake thorough the hedge, though they be pricked, and their fleſh torne, that is, their excellency, that they can breake thorough thoſe difficulties, faith will carry through all difficulties in Gods wayes.
Therefore here is the triall, when I meet with difficulties, I muſt not forbeare becauſe there are difficulties, but I muſt examine, Is it the way of God or not? If it be the way of God, then lay aſide the thought of difficulties, if I have a rule for it let the difficulties be never ſo many, and the hedge never ſo thicke, yet I muſt breake through, and God is ſo much the more honoured by it: but on the otherſide, if upon examination I finde the way I am in is not warrantable by God, then I muſt know that Gods end in laying difficulties in the way, is to ſtop my going on in it, and it is deſperateneſſe in me to ſeeke to breake thorow, in ſeeking to break thorow I may break my neck, therefore I muſt look to it that I have warrant from God for thoſe waies I am in.
Oh that men would think of this when they meet with difficulties in their wayes! I might ſhew how the Saints have many times met with difficulties in their wayes, and yet have gone on with ſtrength; That of Jacob is one of the moſt famous examples we have in the Book of God, the difficulties he met withall, and that in the way that God himſelfe bad him go in. God bade him returne to his Father Iſaac, and yet he met with ſixe or ſeven prodigious difficulties, that one would have thought ſhould have made him doubted whether he was in Gods way or not, and have cauſed him to returne back againe. Firſt, Laban purſueth him, and intends miſchiefe gainſt him; and Eſau he in that journey comes to meet him with a purpoſe to deſtroy him,If our way be Gods wee muſt breake through all difficulties his wives nurſe dyed, and Rachell her ſelfe dyed in that journey, he had his daughter Diana defloured, his two ſonnes committed that horrible wickedneſſe, in murthering the Sechemites: All theſe fell out in Jacobs journey; he might have ſaid, Am I in the way that God would have me? Yes, Jacob was in his way, hee had an expreſſe warrant from God to goe that journey. Difficulties therefore muſt not diſcourage us, but we muſt breake through them; eſpecially in theſe times. It were a low and poor ſpirit, to be kept from a good way becauſe of …ew thorns, becauſe of ſome difficulties that we meet withall in the way.
If we know it be Gods way, goe through it in the name of God, let the difficulties be what they will. But if they be not warrantable by God, let the difficulties we meet withall ſtop us, for God intendeth them to be a hedge to keepe us from ſin.
Againe, it ſhould make us be content when any affliction befalls us; why, becauſe it is more then we know that God intends abundance of good to us; It may be, if this affliction had not befallen thee, thou hadſt undone thy ſelf: If this affliction that thou doeſt ſor riggle to get out of, and thinkeſt thy ſelfe ſo miſerable under it, if it had not befalne thee, thou mighteſt have faln into the pit and beene loſt, therefore be not troubled ſo much at the affliction, but examine whether it be not a hedge that God hath ſet, to keepe thee from a further miſery. But it ſeemes that this will not ſerve, there muſt be a wall, as well as this hedge. Hence the obſervation is this,
The perverſneſſe of mans heart is ſuch,Obſer. that he will breake through many difficulties to get unto ſin.
We reade of Idolaters, who would cauſe their children to paſſe through the fire to their Idols, that was more then a hedge of thorns. We ſee it often that mens hearts are ſo ſtrongly bent upon their ſins, that though it were to paſſe through a great deale of trouble, though they prick and tare themſelves, yet they will have their ſin.Wicked men will ſuffer much for their luſts. As that notable ſtory that Ambroſe tells us of, of one Philotimus who brought his body to grievous diſeaſes, by uncleanneſſe and drunkenneſſe, and the Phyſitians told him, that if he did not abſtain he would certainly loſe his eyes, there was no help for him; as ſoone as ever he heareth this, he anſwereth thus, Valeat lumen amicum. Farewell O pleaſant light, rather then I will deny my ſelf in this, I will never ſee light more; he would venture the loſſe of his eyes, rather then loſe the ſatisfaction of his luſts. Thus it is with many, O what do they venture for their luſts! What an argument ſhould that be to us to venture much for God, to indure hard things for the bleſſed God: though there be ſome hardſhip between us and our duty, breake through all to get to that duty; wicked men will break through great difficulties to get to their ſins. There need be a wall as well as a hedge. VVell, if there be need of a wall, I will have a wall, ſaith God, I will wall up her way, though ſhe may make a ſhift to breake downe the hedge, ſhe ſhall not breake down the wall, it is too ſtrong, and too high.
Hence the Obſervation is,
God when he pleaſeth will keepe men from their ſinnes in ſpight of their hearts,Obſ. they ſhall not have their way, they ſhall not have their deſire do what they can. VVhen God ſees Men ſet upon their wicked deſires, if they be thoſe that belong not to him, perhaps God may damne them for their wicked deſires, and yet they ſhall not have them neither; they ſhall goe to hell for them and never come to accompliſh them. Saul, how deſperately ſet was he to miſchief… David? but God made a wall that he could not get to have his deſire doe …, Many, eſpecially great Men, how ſtrongly are they ſet upon their deſires! they muſt have it, and they will have it, and they muſt and muſt, nothing commeth from them but muſt and will; well, they may be deceived, God knoweth how to croſſe the moſt ſtubborn and ſtout hearts that live upon the earth, that they ſhall not have what they would have in this world. I will make a wall. God doth thus make a wall about mens ſinnes,God keeps many from thit ſins in a way of violence whether they wil or no. by ſending ſore and heavy afflictions, as about the drunkards way, when God brings ſome grievous diſeaſe upon his body, perhaps he is ſo ſtopped that he cannot drink, that is a wall about his ſinne, that he cannot goe to it according to his deſire: ſo the unclean perſon, God brings ſuch a diſeaſe upon him, that hee cannot have the pleaſure of his luſt, though hee would never ſo faine: ſo when God brings poverty upon others, that they caunot follow their ambition and pride, doc what they can, theſe are as walls to them; but God doth not alwayes doe this in a way of mercy.Obſer.
I will make a wall. Firſt, a hedge, and then a wall. Hence obſerve when leſſer afflictions will not ſerve to keep men from their ſins. God uſually cometh with greater and ſorer; I ſee ſome of them will break through the hedge, I will make a wall therefore, that is, I will come with ſtronger and greater afflictions, and ſo keep them off. Levit. 26. 18. If you will not for all this, ſaith God, turne unto mee, I will puniſh you ſeven times more, and I will breake the pride of your power; you thinke there is a power in your hand, and there is pride in your power, for power raiſeth the heart up to pride; I will break it, I will never leave till I have broke your hearts in ſpight of you; and you ſhall find ein that Chapter four or five times mention of ſeven times more. This is after the hedge, then there cometh a wall.
And they ſhall not find their paths.
Hence,
God is able to ſtrike men with blindneſs that they ſhall not ſee their way.Obſer. Though there be an evill way of miſchief before them, yet God knows how to ſtrike them with blindneſs, though there be nothing to hinder them in it, God can ſtrike men with blindneſs one way or other, that they ſhall not bee able to ſee their way before them. We have this, this day exceedingly fulfilled in our eyes, how doth God blind and befot our adverſaries, that they cannot ſee their way? the truth of that Scripture, Job 5. 13. is this day before our eyes. He taketh the wiſe in their owne craft ineſſe, and the counſel of the froward is carried head long. How hath God taken wiſe men in their own craftineſſe? & the counſell of froward men, their ſpirits are froward, becauſe they are croſt, they are vexed, & their counſell is carried headlong; God takes away their underſtanding, and doth baffle them in their own counſels. A notable Text we have in Pſal. 75. 6. The ſtout-hearted are ſpoiled, God ſtrikes wicked men with blindneſſe.they have ſlept their ſleep, and none of the men of might have found their hands. They are caſt into a ſlumber, and know not what in the world to doe, they know not how to make uſe of that power they have in their hands; It followeth further in that Pſalme, At thy rebuke O God of Iacob, both the charet, and horſe are caſt into a dead ſleep.
A ſtrange expreſſion, that a Charet ſhould be caſt into a deepe ſleepe; the meaning is, they can no more tell how to make uſe of them, then if they all lay for dead, or aſleepe. Let us not be afraid of the power of adverſaries; ſuppoſe they had power in their hand, God can ſtrike them with blindneſſe, & they ſhall grope to find the door, they ſhall be baffled in their own waies, they ſhall not tell how to make uſe of their own power. Iſa. 29. 14. Behold (ſaith God) I will proceed to doe a marvailous worke, even a marvailous work and a wonder: What is it? The wiſedome of their wiſe men ſhall periſh, & the underſtanding of their prudent men ſhal be hid: This is a wonderfull thing that God will doe; yea, and he will mingle a perverſe ſpirit in the midſt of them, ſo you have it, Iſa, 19. 11. Surely the Princes of Zoan are fooles, the counſell of the wiſe counſellours of Pha…aoh is become bruiti…; and verſe 12. Where are they? where are thy wiſe men? And againe verſe 13. The Princes of Zoan are become fooles, the Princes of Noph are deceived; and verſe 14. The Lord hath mingled a perverſe ſpirit it in the midſt therof, they have cauſed Egypt to erre in his worke, as a drunken man that ſtaggereth in his vomit. Here is the judgement of God upon Men, when he liſt he can blind them in their way that they ſhall erre in their worke, and they ſhall ſtagger in their own counſels and deſignes as a drunken man in his vor…it, they ſhall not finde their paths, they ſhall not know in the world what to doe.
VVell, Thus God dealeth with wicked men: But now let us conſider this in reference to the Saints, to Gods own people, they ſhall not finde their paths; then the Obſervation is,
It is a good blindneſſe for men not to ſee the way of ſinne: It is promiſed here in a way of mercy, that they ſhall not finde their paths; this darkeneſs, it is not the ſhadow of death, but the way of life. It is rich mercy. I have read of one Maris, a Biſhop of Calcedon, a blinde man, to whom Julius the Apoſtate giving ſome opproptious words, and calling him blinde foole, becauſe he had rebuked Julian for his Apoſtacy; the good man anſwered thus, I bleſſe God that I have not my ſight to ſee ſuch an ungracious face as thine: So many may bleſſe God for their bodily blindneſſe, becauſe, it may be it hath prevented abundance of ſinne that might have beene let in at the caſements of their eyes; But eſpecially for blindneſſe, not to ſee the way of ſinne, if we may call that blindneſſe; It is a mercy that God doth not grant to all, it is a ſingular mercy to the Saints: For you ſhall finde there are abundance of people exceedingly quick-ſighted in the way of ſinne that can finde the path there, and yet are exceedingly blinded in the way of God, and cannot find the path there: On the other ſide, that Saints are blinded in the way of ſinne, but are quick-ſighted in the wayes of God. How many men are wiſe to do evill, as the Scripture ſaith, they are able to ſee into the depths of Satan, they are profound to damn themſelves, they can finde out ſuch objections againſt the …, & anſwer ſuch things that are ſaid againſt … deviſes & contrivances how to get to their ſinfull wayes, but when they come to the wayes of God, as blind as Moles, they cannot ſee ſuch neceſſity of ſuch ſtrictneſſe, they cannot underſtand, men of great parts, great Rabbies, of great underſtanding otherwiſe, they have no skill in the wayes of God. I thank thee, O Father Lord of heaven and earth (ſaith Chriſt) that thou haſt hid theſe things from the wiſe and learned, and haſt revealed them unto babes: Whereas on the other ſide, you ſhall find that the Saints are able when they come to Gods waies, to ſee farre into the excellency and glory of them, they have underſtanding there, though they be but weake otherwiſe, they can ſee into the great myſteries of God,It is a good blindnes not to find the paths of ſinne. into the beauty of his wayes, ſo that it dazeleth all the glory of the world in their eies, they are not eaſily catched with temptations, but can ſee into the ſubtilties of the devill that would draw them out of Gods waies; but when they come to the wayes of ſin, there they want underſtanding, and it is Gods mercy to them to doe ſo; there they are but bunglers, they do but grope as blinde men, they are not their crafts maſters, they are not cunning artiſts in thoſe waies, but as the Apoſtle ſaith, 2 Cor. 1. 1…. Wee have not received the ſpirit af the world, wee cannot ſhift for our ſelves as the men of the world can, we cannot be ſo cunning to contrive ſuch plots, & tricks, and devices for our owne ends as the men of the world can, but wee have received the Spirit of God, we can underſtand things there (through Gods mercy) to eternal life. There are many men cunning for their own deſtruction, they can find every ſecret path of ſin, though ſin be a labyrinth, they can goe up and down in it, finde out ever by-path in that way. When the waies of God are propounded to wicked men, there is a miſt before their eyes, they cannot ſee, & when the wayes of ſin are propunded to the Saints, God in mercy cafteth a miſt before their eies that they cannot ſee. Eccleſ. 10. 15. The foole knoweth not how to goe to the City; wicked men they know not the path to the Church of God, to the Ordinances of God, they talke much about ſuch and ſuch Ordinances, and ſetting up of Chriſt in the way of his Ordinances, but they doe not ſee the way of it, they know not what the true worſhip of God meaneth; No, a foole doth not underſtand the way to the City of God, he cannot finde out that path.
But the Saints, though they know not the wayes of ſinne, yet they can finde out the paths of God, they know the way to the City, Poſſidonius tells us a Auſtin, that when there was wait laid for his life, thorough Gods providence he miſt his way, and ſo his life was preſerved, and his enemies diſappointed. So many times when you are going on in ſuch a way of ſin, perhaps you little thinke what danger there is in it; God in mercy therefore caſteth a miſt before your eies, and you miſſe that way and ſave your lives.
Ver. 7. She ſhall follow after her lovers, but ſhe ſhall not overtake them, &c.Obſ. The Obſervation is,
Untill God ſubdues the hearto himſelfe, men will grow worſe and worſe in their ſinnes; yea, even Gods Elect ones to whom hee intendeth mercy at laſt, yet till God commeth with his grace to ſubdue their hearts, they may grow worſe and worſe: they would before goe after their lovers, and now here commeth afflictions upon them, yet ſtill they will follow their lovers, and that with more eagerneſſe of affection, and with more violence then before. Afflictions in themſelves are part of the curſe of God, and there is no healing vertue in them, but an inraging quality to ſtir up ſinne, till God ſanctifie them by his grace, & God may ſuſpend for a time the ſanctifying worke of his grace to thoſe he intended good to at laſt. Iſa, 51. 20. The Text ſpeakes of ſome whoſe afflictions were not ſanctified, That they lye as a wild bull in a net in the ſtreets, and they were full of the fury of the Lord; They were full of the fury of the Lord, and yet lay like a wild Bull in a net, in a raging manner. This diſtemper of heart proceeds from two grounds.
1. When outward comforts are taken away by affliction, the ſinner having no comfort in God, he knows not where to have comfort but in his ſin, if conſcience be not ſtrong enough to keep from it, he runs madly upon it.
2. Becauſe he thinks that others looke upon him as one oppoſed by God for his ſin, therefore that he may declare to all the world that he is not daunted at all, nor that he hath no miſgiving thoughts, (though perhaps hee hath nipping gripes within) yet he will put a good face upon it, and follow his wayes more eagerly then formerly.
A ſecond obſervations; She ſhall follow, but ſhe ſhall not overtake,
A man may follow after the deviſes of his owne heart,Obſer and may be diſappointed; he may not overtake them. There is a great deale of difference betwixt following Gods wayes, and our owne wayes; there was never any in the world that was diſappointed (if he knew all) in following Gods wayes, but he got, either the very thing he would have, or ſomething that was as good, if not better for him: but in the wayes of ſinne, in our owne wayes we may meet with diſappointment; why ſhould we not then rather follow God then follow our own deſires? The deſires after ſin, as they are Deſideria futilia, ſo they are Deſideria inutilia, as one ſpeakes; as they are fooliſh, ſo they are fruitleſſe deſires, they doe not attaine what they would have. How hath God diſappointed men in our dayes… they have not overtaken what they greedily ſought after; Our adverſaries bleſſed themſelvs in their deſignes, they thought to have their day, they propounded ſuch an end, and thought to have it, but how hath God diſappointed them! But whether God hath done this in mercy to them, (as it is ſpoken of here) that we know not, we hope God hath croſt ſome of them in a way of mercy, though perhaps he may deale in another way with other of them.
But further,
Diſappointment in the way of ſinne is a great mercy.Obſ.
As ſatisfaction in ſin is a judgement of God, and a fearfull judgement, ſo diſappointment in ſin is a mercy and a great mercy, Prov. 14. 14. there you ſhall find, That the back-ſlyder in heart ſhall be filled with his own wayes: A dreadfull threatning to back-ſlyders and apoſtates; when God hath no intention of love and mercy for backſliders, God will give them their owne devices, they ſhall have their fill in their owne wayes; you would have ſuch a luſt, you ſhall have it, you ſhall be ſatisfied to the full, and bleſſe your ſelves in your owne wayes. This is the judgment of God upon backſliders: but for the Saints, when they would have ſuch a way of ſin, God will diſappoint them, they ſhall not have it. We account it ordinarily very grievous to be diſappointed of any thing, and many times I have had this meditation upon it; What, doth it trouble the hearts of men to be diſappointed almoſt in any thing? Oh what a dreadfull vexation and horror will it be for a man to ſee himſelf diſappointed of his half hopes! Remember when you are troubled at any diſappointment, what will be the terrour then and anguiſh of ſpirit if it ſhould prove that any of you ſhould be diſappointed of your hopes for eternity! But thoſe whom God doth often diſappoint in the way of ſin, they may have hope that God will deliver them from that great diſappointment.
And againe yet further, Shee would have her Idols, but God will take them away, ſhee ſhall not have them ſaith God, though ſhee follow after them, and have a great mind to them, yet they ſhal not overtake them. God will remove them from their Idols, or their Idols from them, (that is the meaning) they ſhould not come to their Dan or Bethel, they ſhould either be removed far enough from their calves, or the calves from them.
Thus it ſhould be with Governours,Obſ. they ſhould take ſuch a courſe as to take away Idols and ſuperſtitious vanities from thoſe that will be worſhipping of them, and ſinning againſt God by them; Either take them away from thoſe vanities, or their vanities from them, they ſhould not ſo much as ſuffer thoſe things to ſtand to be inticements and ſnares for the hearts of people, though they be very brave, and abundance of gold and excellent artificiall work be about ſuch things, yet Deut. 7. 25. Thou ſhalt not deſire the ſilver or gold that is on them, nor take it unto thee, leſt thou be ſnared therein, but thou ſhalt utterly deſtroy it, and thou ſhalt utterly abhor it, for it is a curſed thing. You ſhall not look upon the bravery of the worke of their Idols, and upon the great coſt that is beſtowed upon them, and therefore ſpare them becauſe of that, oh no, but take them away, that men may not be inſnared by them; So God will do.
Further in the fifth place,Obſer. They ſhall follow after their lovers, but ſhall not overtake them. Idolaters hearts are after their Idols when they cannot get them.When wee cannot enjoy all ordinances, vet our hearts muſt be working after them. Though they cannot get them, yet they will be following of them. It is of an excellent uſe for us, ſo it ſhould be with us in the purſuing after Gods ordinances; though perhaps for the preſent we cannot enjoy the Ordinances of God, yet be ſure to keep our hearts working after them. Many deceive themſelves in this, they think, we would have all the Ordinances of God, but we ſee we cannot, and ſo upon that we ſit ſtill & mind no more ſeeking after them, neither doe they labour to keepe their hearts in a burning deſire after them; and hence many times it is, that the opportunities of enjoying them are let ſlip.
But now if thou canſt not have the beauty of an ordinance, if thou keepeſt thy heart in a burning deſire after it in the uſe of all means for the attaining it, know then, that the want of an ordinance is an ordinance to thee.
You ſhall finde in the Engliſh Chronicle of Edward the firſt, that he had a mighty deſire to goe to the holy land, and becauſe he could not goe thither, he gave charge to his ſonne upon his death-bed that he ſhould carry his heart thither, and he appointed 32000. pound to defray the charges of carrying his heart to the holy land, out of a ſuperſtitious reſpect he had to that place, though hee could not attaine it his heart ſhould. Thus ſhould our hearts worke after Ordinances.
And now we come to the cloſe, and that is the bleſſed fruit of all this, ſhe ſhall follow after her lovers, but ſhe ſhall not overtake them, and ſhee ſhall ſeeke them, but ſhe ſhall not finde them.
VVhat followeth after all this? Now commeth in the cloſe of mercy, for ſaith the Text, Then ſhall ſhee ſay, I will goe and returne to my firſt huſband, for then was it better with me then now. Now they ſhall returne, at length they ſhall bethinke themſelves.
Hence we have likewiſe many ſweet and excellent Obſervations.
As Firſt,Obſ. In times of affliction the only reſt of the ſoul is to return to God.
They keepe a rigling, and a ſtirre, and a ſhifting up and downe to provide for themſelves, yea but they could finde no reſt in what they did, but as a poor priſoner that is ſhakled keeps a ſtir with his chaines, but inſtead of getting any freedom he galls his legs: but when the poor ſoul after all ſhiftings, and turnings, and vexings, comes to thinke of returning to the Lord, and of humbling and repenting it ſelfe before him, now it findes reſt. Returne to thy reſt, O my ſo…le; ſo the words are. Remember after all your afflictions here is your reſt in returning to the Lord.
Secondly,Obſ. Then they ſhall ſay, that is when they are ſo ſtopped in their way that they cannot tell in the world what to do, when they are hedged, and walled, and cannot overtake their lovers, then they ſhall returne to the Lord.
Hence the Obſervation is, ſo long as men can have any thing in their ſinfull way to ſatisfie themſelves withall, they will not returne to God: There is that perverſneſſe of ſpirit in men: OnelyOnly when men are ſtopped in the way o… ſinne, that they can have no ſatisfaction nor no hope, then they begin to think of returning to God.
This is the vileneſſe of the ſpirits of men, they never or very rarely will come off to God till then. As the Prodigall, what ſhift did he make? hee goes to the farmer, to the ſwine, to the huskes to fill his belly, and it is likely if he had had his belly full of them he would never have thought of going to his father, but when he came to the huskes and could not tell how to fill his belly there, when he was in a deſperate eſtate, then he beginneth to thinke of returning to his father. So you have it Iſa, 57. 10. Yet ſaideſt thou not, where is no hope, thou haſt found the life of thy hands, therefore thou waſt not grieved; thou waſt not brought to ſuch a deſperate ſtand as to ſay the is no hope, that noteth that till men be brought to ſuch a ſtand that they can ſay, certainly there is no hope or helpe this way, they will ſeldome thinke of returning to God.Cum ne mi ni ob trvdi po teſt, itur da me. Thus is God infinitely diſhonoured by us, It is very ſtrange how the hearts of men will hanker after their ſinne this way, and that way, till God take them quite off from hope of comfort by it, they will never have a thought to returne unto God; God is faine to be the laſt refuge, we account our ſelves much diſhonoured when we are the laſt refuge, when no body will I muſt. It ſeemes God is ſaine to yeeld to this, when no body will give ſatisfaction to the ſoul,Obſ. then men come to God, and God muſt.
But you will ſay, will ever God accept of ſuch a one? Marke the next obſervation; returning to God, if it be in truth, though it be thus after wee have ſought out for all other helpes, yet God is willing to accept of it.
This is an obſervation full of comfort, the Lord grant it may not be abuſed, but it is the word of the Lord, and it is a certaine truth, that returning after men have ſought other meanes, and can finde no help, though they are driven to it by afflictions, yet it may be accepted by God. It is true, man will not accept upon theſe termes, but the thoughts of God are as ſarre above the thoughts of men as the heaven is above the earth. It is true indeed ſome time God will not, nay God threatneth Pro. 1. 28. though they call upon him he will not anſwer, though they ſee…e him early, yet ſhall not finde him. God is not thus gracious to all, therefore you muſt not preſume upon it: God ſome time at the very firſt affliction hardneth his heart againſt men, that he will never regard them more, for his mercy is his owne; but thoſe that are in covenant with him, though they come to him upon ſuch termes, yet they may be accepted of him; therefore take this trueth for helping of you againſt this fore temptation, when you are in affliction, which will be apt to come in, Oh I cry to God now in my affliction, I ſhould have done it before, ſurely God will not heare me now.
This may be a temptation; I confeſſe I cannot ſpeake in this point without a trembling heart leſt it be abuſed, but the Text preſents it fairely to you, and you muſt have the minde of God made known unto you though others abuſe it,God accepts of us when we come to him in our affliction. Pſal. 88. 9. Mine eye mourneth by reaſon of affliction, Lord I have called daily upon thee: This is ſpoken of Heman, and God did accept of him as it is apparrent in the Pſalm, yet he cryed by reaſon of affliction; and Pſal. 120. 1. In my diſtreſſe I cryed unto the Lord and he heard me; though it were in my diſtreſſe, yet the Lord heard me.
OnelyOnly take this one note about it,
It is true, Though our being ſtopped in all other wayes may make us cry to God, and God may heare us, but when God doth hear us, he works more then crying out by reaſon of that affliction; though at firſt our affliction be the thing that carryeth ns unto God, yet before God hath done withus, and manifeſt and any acceptance of us, hee workes our hearts to higher aymes then deliverance from our affliction.
Againe further, I will goe and returne.
A heart effectually wrought upon by God is a reſolute heart to returne to God. As they were reſolute in their way of Idolatry, I will follow after my lovers; ſo their hearts being converted, they ſhall be as reſolute in Gods wayes, ſhe ſhall ſay, I will returne to my firſt husband.
When God will worke upon the heart to purpoſe, he cauſeth ſtrong arguments to faſten upon the ſpirit, and nothing ſhal hinder it, no not father, nor mother, nor the deareſt friend. Perhaps the Lord beginneth to worke upon the child, and the father ſcornes him, and the mother perhaps ſaith, What ſhall we have of you now? a Puritane? This grieveth the ſpirit of the child, yet there are ſuch ſtrong arguments faſtned by God upon his heart, that it carryeth him thorough, he is reſolute in his way, he will returne.
Further, Thoſe who have ever found the ſweetneſſe of Chriſt in their hearts, have yet ſomething remaining, that though they ſhould be apoſtates, will at length draw them to him. Chriſt hath ſuch hold upon their hearts as at one time or other he will get them in again, there will be ſome ſparkes under thoſe embers that will flame and draw the ſoule to returne againe to Chriſt. Therefore if any of you ever had any friends in whom you were verily perſwaded there was a true work of grace, though they be exceedingly apoſtatized from Chriſt, do not give over your hope, for if ever there were any true taſt of the ſweetneſſe that is in Chriſt, Chriſt hath ſuch a hold upon their hearts, that he will bring them in again one time or other.
Further, I will return to my firſt husband, for them was it better with me.
There is nothing gotten by departing from Chriſt.Obſer. You goe from the better to the worſe when ever you depart from him; What fruit have you in thoſe things, Rom. 6. 21.whereof you are now aſhamed? I the Lord (ſaith God, Iſa, 48 17.) teach to profit; ſinne doth not teach to profit, you can never get good by that, but the Lord teacheth to profit. It may be you may think to gaine ſomething by departing from Chriſt,Nothing got by departing from Chriſt. but when you have caſt up all the gain, you may put it into your eye, and it will doe you no hurt. Job, 27. 8. It is a notable place. What is the hope of the hypocri…e, though he hath gained, when God taketh away his ſoul? Perhaps a hypocrite that is departed from God, a back-flider, that was forward before in the way of godlineſſe, and now like Dema… he hath forſaken thoſe wayes and cleaved to the world, he thinkes he hath gained, and perhaps is grown richer, and liveth braver then before, yet what hope hath this back-ſlyder, this hypocrite, when God taketh away his ſoul? then he will ſee that he hath gotten nothing. As it is ſaid of the Idolater, Iſay, 44. 20, A deceived heart hath turned him aſide, he feeds upon aſhes, that he cannot deliver his ſoul, nor ſay, Is there not a lye in my right hand? What ſhall there be more in a luſt then in the bleſſed God? then in JESUS CHRIST who is the glory of Heaven, the delight of Angels, the ſatisfaction of the Father himſelfe? Can a luſt put thee into a better condition then Chriſt, who hath all fulneſſe to ſatisfie the ſoul of God himſelf? certainly it cannot be.
Againe,Obſ. There muſt be a ſight and an acknowledgement of our ſhamefull folly, or elſe there can be no true returning unto God; I will goe and return to my firſt husband, for then it was better with mee then now. As if the Church ſhould ſay, I confeſſe I have plaid the foole, I have done ſhamefully, I have loft by departing from Chriſt, it was better farre then it is now. Ier. 3. 25. We lie downe in our ſhame, and our confuſion covereth us, for wee have ſinned againſt the Lord our God, ſaith the Church there; ſo it ſhould be with all that come in to return to Chriſt, they muſt lie downe in their ſhame.
This I note as very ſeaſonable in theſe times, we have many now who not long ſince have been very vile apoſtates, they have gone with the times, they ſaw preferment went ſuch a way, and their hearts went that way; Now they ſee they cannot have preferment in that way they went, and God of his mercy hath changed the times, they will bee Converts: Wee have in England many parliamentary Converts, but ſuch as wee are not to confide in.
Why ſhould wee not confide in them?Object. If they will repent and returne, God accepteth them, and why ſhould not we? It is true, ſuch an one was before an enemy, and followed ſuperſtitious vanities, but now he is grown better, and preacheth againſt them, and why ſhould not wee receive him?
To that I anſwer,Anſw. It is true, if deep humiliation have gone before that reformation, if together with their being better they have been willing to ſhame themſelves before God and his people, to acknowledg their folly in departing from God, and be willing to profeſſe before all that knew them, and have been ſcandalized by them.Humiliation muſt go before reformation. It is true, God began with mee, and ſhewed me his wayes when I was young, I began to love them, and to walk in them: but when I ſaw how the times went, and preferment went, the Lord knows I had a baſe time-ſerving heart, I went away from God, they were no arguments that ſatisfied my conſcience, but meerly livings and preferment, and now I doe deſire to take ſhame and confuſion of face to my ſelfe: Woe unto me for the folly and falſeneſſe of my heart, it is the infinite mercy of God ever to regard ſuch a wretch as I. If they do thus take ſhame to themſelves, and acknowledg their folly, this were ſomething. We read in the Primitive times of one Ecebolius, who when he had revolted from the Truth, he cometh to the congregation, and falling down upon the threſhold, cryeth out, Calcate, Calcate inſipidum ſalem, tread upon me unſavory ſalt, I confeſſe I have made my ſelfe unſavory ſalt by departing from the Truth, let all tread upon me. This was a ſigne of true returning when this went before, we have done fooliſhly, it was better with us then now.
Againe, I will goe and returne, for it was better with mee then it is now:
Hence,
Though acknowledgement muſt goe before,Obſ. yet returning muſt follow that. It is not enough to ſee and acknowledg, but there muſt be a returning: For as reformation without humiliation is not enough, ſo humiliation without reformation ſuffices not.Lect. 6. And I ſpeak this the rather, becauſe theſe are times wherein there is a great deale of ſeeming humiliation, and wee hope true humiliation: but you ſhall have many in their faſting days will acknowledge how finfull,In vaine to be humbled except we reform. how vile, how paſſionate they have been in their families, how worldly, what baſe ſelfe-ends they have had, and they will make ſuch catalogues of their ſins in thoſe dayes of their humiliation, as cauſes admiration: the thing itſelfe is good, but I ſpeak to this end, to ſhew the horrible wickedneſſe of mens hearts, that after they have ripped up all their ſinnes, with all aggravations, acknowledged all their folly of their evill ways againſt God, yet no returning, after all this as paſſionate in their fam…lies, as froward, as peeviſh, as perverſe as ever, as earthly as ever, as light and vaine in their carriage as ever. They will acknowledge what they have done, but they will not returne. Remember humiliation muſt goe before reformation, but Reformation muſt follow after Humiliation.
But the chiefe point of all is behind,Obſ. that is, The ſight of this, how much better it was when the heart did cleave to Chriſt, over it is now, ſince departure from Chriſt, it is an effectuall meanes to cauſe the heart to returne to him. This is the way that Chriſt himſelfe preſcribed, Rev. 2. 5. Remember whence thou art falne, and repent. Thou wert in a better condition once then now thou art, oh come in and return, and that thou maiſt returne, remember whence thou art falne.
I will give but a little glimpſe of what might be ſaid in this point more largely.
The reaſonings of the heart in the ſight of this may briefely bee hinted thus:
Heretofore I was able through Gods mercy to look upon the face of God with joy.The reaſonings of heart in a repenting Apoſtate. When my heart did cleave to him, when I did walke cloſe with God, then the glory of God ſhined upon mee, and cauſed my heart to ſpring within me every time I thought of him: But now, now, God knows, though the world takes little notice of it, the very thoughts of God are a terrour to mee, the moſt terrible object in the world is to behold the face of God. Oh it was better with me then it is now.
Before this my apoſtaſie I had free acceſſe to the Throne of Gods grace, I could come with humble and holy boldneſſe unto God, and poure out my ſoule before him, ſuch a chamber, ſuch a cloſet can witneſſe it: But now I have no heart to pray, yea I muſt be haled to it, meerely conſcience pulleth me to it; yea every time I goe by that very cloſet where I was wont to have that acceſſe to the throne of grace, it ſtrikes a terrour to my heart; I can never come into Gods preſence but it is out of ſlaviſh feare. Oh, it was better with me then, then it is now.
Before, Oh the ſweet communion my ſoule enjoyed with Jeſus Chriſt! one dayes communion with him, how much better was it then the enjoyment of all the world! But now Jeſus Chriſt is a ſtranger to mee, and I a ſtranger to him.
Before, oh thoſe ſweet enlargements that my ſoule had in the ordinances of God! when I came to the word, my ſoule was refreſhed, was warmed, my heart was inlightned; when I came to the Sacrament, oh the ſweetneſs that was there! and to prayer with the people of God, it was even a heaven upon earth unto me: but it is otherwiſe now, the Ordinances of God are dead and empty things to me. Oh it was better with mee then, then it is now.
Before, oh the gracious viſitations of Gods Spirit that I was wont to have! Yea, when I awaked in the night ſeaſon, oh the glimpſes of Gods face that were upon my ſoule! what quicknings, and refreſhings, and inlivenings did I finde in them! I would give a world for one nights comfort I ſometimes have had by the viſitations of Gods Spirit, but now they are gone. Oh it was better then, then it is now.
Before, oh what peace of conſcience had I within! whatſoever the world ſaid, though they rayled and accuſed, yet my conſcience ſpake peace to me, and was a thouſand witneſſes for me: but now I have a grating conſcience within me, oh the black boſome that is in me, it flieth in my face every day, after I come from ſuch and ſuch company; I could come before from the ſociety of the Saints, and my conſcience ſmiled upon me: Now I go to wicked company, and when I come home, and in the night, Oh the gnawings of that worm! it was better with me then, then it is now.
Before, the graces of Gods Spirit, how were they ſparkling in me, active and lively! I could exerciſe faith, humility, patience, and the like: Now I am as one bereft of all, unfit for any thing, even as a dead logg. Before God made uſe of me and imployed me in honorable ſervices, now I am unfit for any ſervice at all. Oh, it was better with me then, then it is now.
Before I could take hold upon promiſes, I could claim them as mine own, I could looke up to all thoſe bleſſed, ſweet promiſes that God had made in his word, and look upon them as mine inheritance. But now alas the promiſes are very little to me: before I could look upon the face of all troubles, and the face of death, I could look upon them with joy, but now the thought of affliction and of death, God knows how terrible they are to me. It was better with me then, then it is now.
Before in all creatures I could enjoy God, I taſted the ſweetneſſe and love of God, even in my meat and drinke: I could ſit with my wife and children, and ſee God in them, and looke upon the mercies of God through them as a fruit of the Covenant of grace; Oh how ſweet was it with mee then! But now the creature is an empty thing unto mee, whether it come in love or hatred I do not know. It was better with me before then now.
Before I was under the protection of God where ever I went, but now I do not know what danger and miſeries I am ſubject unto daily, what may befall me before night. God only knows.
Before the Saints rejoyced with mee in my company and communion, now every one is ſhy of me.
Before I was going on in the wayes of life, now theſe wayes I am in, God knows, and my conſcience tels me are wayes of death. It was better with me then, then it is now.
Now then put all theſe together, as I make no queſtion theſe thoughts are the thoughts of many Apoſtates; if wee knew all that were in their hearts, we ſhould find ſuch thoughts as theſe. As the Prodigall, when hee was feeding upon the husks, he began to bethink himſelfe; What, is not there food enough in my Fathers houſe? every ſervant there hath food enough, and here I am ready to ſtarve, I feed upon huskes, when there is bread enough in my Fathers houſe; So may many Apoſtates ſay, Alas! before I had ſ…eetneſſe enough, and was ſatisfied with thoſe abundance of pleaſures that were in the houſe of God, in his Word and Ordinances, now I feed upon husks, and amongſt ſwine, Oh that it were with me as it was before! As Job ſpeaks in another caſe concerning his afflictions, Iob 29. 3. Oh that it were with me as in mo…eths paſt, as in the dayes when God preſerved me, when this candle ſhined upon my head, and when by his light I walked through darkneſſe. Before I had ſome afflictions, but I could walk through all afflictions by that light which I had from God; Oh that it were with me now as it was then, as in the dayes of my youth, when the ſecret of God was upon my tabernacle, when the Almighty was yet with me! It may be ſaid of many Apoſtates, as Lam. 4. 8. They were once as poliſhed Sap…irs, but now they are become as blacke as a coale.
But …h that you had hearts to ſay, let me return, let me returne, becauſe it was otherwiſe with mee heretofore then it is now! Oh that this day there might an Angel meet thee, as he met with Hagar when ſhee fled from Sarah▪ the Angel ſad to her, Hagar, Sarahs maid, whence comeſt thou, & whether wilt thou goe? So I ſay, oh Apoſtate, whence commeſt thou, and whither wilt thou goe? Marke, Hagar, Sarahs maid, whence comeſt thou? Doſt thou come from Sarah? from Abrahams family where God is worſhipped? where the Church of God is? and whither goeſt thou? canſt thou be any where ſo well as there? So I ſay to thee, Thou who wert a forward profeſſor before, Whence comeſt thou? Doſt thou come from ſuch Ordinances, from ſuch communion with the Saints?Obſer. What haſt thou gotten by thoſe baſe wayes? Thou canſt eate, and drink, and laugh a little, and have ſome eſteem with ſuch as are carnall; Oh whither wilt thou goe? Oh that God would ſhew you this day whither you goe!
There followeth yet another Obſervation,
Seeing there is ſo much grief and ſhame in complaining of our apoſtatizing when ever God awakeneth us, it ſhould teach all that are not yet Apoſtates to take heed what they doe, that they may never bring themſelves into ſuch a condition that they may not be forced to complaine. Oh it was better before then it is now. It is a note of Caution to you who are through Gods mercy in his way, you are now well, know when you are well, and keep you well. And you young ones who are beginning to give up your names to God, take heed you do not decline from what now you doe, that you doe not apoſtarize and fall off from God afterward, leſt this be your condition that you ſhall be brought to at beſt, for this is at beſt, thus to lament the change of your condition, perhaps you ſhall goe on, and God will never cauſe you to ſee your ſhame and folly, till you be eternally undone; but at beſt you muſt be brought to this ſhame and confuſion of face, to acknowledg how much better it was with you before then now; how much better was it when I lived in ſuch a family, under ſuch a Maſter, in ſuch a Towne, Oh it was better then with me then it is now! Oh the precious days that once I had when I was a young one, thoſe dayes are gone, and wheth…r ever they will come again, God knows.
Yet further, when the judgement paſſeth on Gods ſide, that it was better before then now, then the ſoul is in a hopefull way. So long as the judgment holdeth for God and his wayes, though thou beeſt an Apoſtate, though perhaps thy heart be drawn aſide from God, and thy affections be unruly, thou art not in a deſperate condition, there is hope of thee. There are two ſorts of Apoſtates. There are ſome Apoſtates, who though they are ſo through the unrulineſſe of their affections, and the ſtrength of temptation, yet they keep their judgements for Gods wayes, and acknowledge Gods people to be beſt, and his Ordinances to be beſt, and themſelves in the danger. But now there are ſome Apoſtates, who do ſo fall off from God and his wayes, that they begin in their very judgements to thinke that thoſe wayes they profeſt before were but fancies, and that the people of God are but a company of humerous people, and bleſſe themſelves in their owne wayes, and think that they are better now then they were before: oh this is a hideous thing. If thy judgement be once taken, that thou thinkeſt the wayes of ſinn to be better then thoſe wayes of God that before thou profeſſedſt, then Lord have mercy upon thee, thou art a gone man, wee doe not know that God will doe with thee, but in the judgement of man thou art even a gone man.
I remember Latimer in a Sermon before King Edward hath this paſſage. I have known (ſaith he) many Apoſtates, but I never knew any more then one that proved a ſcorner, and yet returned again. Take heed therefore, ſaith he, of apoſtaſie. Though a man may fall off from God, and poſſibly return; but yet if he fall off, ſo that his judgement is taken that he is become a ſcorner, that is a wofull condition, ſuch a one ſcarce ever returneth. Many ſuch Apoſtates you have in England, & I would challenge you all to give me one example of any one that ever returned again that ſo fell. I know many ſcorners are converted, but they that have beene forward in profeſſing, and then fall off, and prove ſcorners, where have you any of them come in?
You have a notable place for this, Levit. 13. 44. there you ſhall finde when the Prieſt ſhall come and ſee a man that hath got the leproſie in his head, the Prieſt ſhall pronounce him utterly uncleane, for the plague ſaith the Text, is in the head. You ſhall obſerve in all the Chapter, when the Prieſt found uncleanneſſe in any other thing, he was to pronounce it unclean, but if the leproſie be in the head, he ſhall pronounce the party utterly uncleane, for the plague is in the head, there is not that utter uncleanneſſe any where as when the plague is in the head, So I may ſay here, when a man falleth off from the wayes of God by ſome ſtrong temptation or unruly affection, this man is uncleane, verily he is uncleane; but when it commeth to the head, that his judgement is againſt the wayes of God, and ſo commeth to contemne them and thoſe that follow them, and to thinke his own wayes better, this man is utterly unclean, for the plague is in his head, The Lord deliver you from that plague.