An Exposition of Hosea 8-10, Exposition · Chapter 9 · Verse 1
VERS. 1.
Rejoyce not, O Iſrael for joy as other people; for thou haſt gone a whoring from thy God, thou haſt loved a reward upon every corn-flour.
HERE begins another Sermon of the Prophets.Gualt. Gualter thinks this to be the ſixt Sermon that the Prophet HOSEA preached to theſe ten Tribes, wherein he yet goes on in the way as he did before, convincing of ſin, and threatning of wrath againſt Iſrael; The time of this Propheſie.and this Sermon was preached in a proſperous time, when Iſrael (the ten Tribes) ſeemed to be in their greateſt ruff of pride & jolity. It refers according to Interpreters to one of theſe two times: Either to ſome ſpecial time when when they prevailed againſt their Enemies, or to the time when they made their League with the Aſſyrians.
The time when they prevailed againſt their Enemies, and ſo it's thought to refer either to the time th… we reade of in 2 King. 13. 15. the time of Jehoaſh when he beat Benhadad three times, and recovered the Cities of Iſrael!
Or that time in 1 King. 14. 13. And Jehoaſh King of Iſrael, took Amaziah King of Judah, and came to Jeruſalem, and brake down the wall of Jeruſalem; and took all the Gold and Silver, and all the veſſels that were found in the houſe of the Lord, and in the treaſures of the Kings houſe, and hoſtages, and returned to Samaria. This certainly was a time of great jolity and mirth among the ten Tribes, or in the time of Jeroboam 2 King. 14. 28. and ſo in the time of Pekah 2 of Chronicles, the 28. that was a time of great jolity and mirth to the ten Tribes becauſe of their prevailing, the text ſaith, They ſlew in Judah an hundred and twenty thouſand in one day, all valiant men: and the children of Iſrael carried away captive of their brethren two hundred thouſand, women, ſons, and daughters, and took alſo away much ſpoil from them, and brought the ſpoil to Samaria. Now in this time their hearts did ſwell much, for in verſ. 10. the Prophet Obed came to them and ſaith, Behold, becauſe the Lord God of your fathers was wrath with Judah he hath delivered them into your bands, and ye have ſlain him in a rage that reached up unto Heaven. And now ye purpoſe to keep under the children of Judah and Jeruſalem for bond-men and bond women unto you. But are there not with you, even with you ſins againſt the Lord your God? It ſeems to be almoſt the ſame expreſſion as we have here in the text, as if he ſhould ſay, Now you purpoſe to keep the children of Judah and Jeruſalem for bond men and bond-women, and you inſult and rejoyce, and you think you have gotten the day and you have prevailed; but are there not ſins among you? juſt as he ſaith here, Rejoyce not, O Iſrael, for you are gone a whoring from the Lord, as if he ſhould have ſaid, though God hath given you a victory and you think you have matter of much joy, yet rejoyce not O Iſrael as other people.
As other people.Expoſ. Why?
Firſt, Becauſe the conqueſt you have gotten it is over your Brethren, therefore rejoyce not as other people, do not rejoyce in your ſlaying your Brethren as other people (the Nations about you) would rejoyce in the ſlaying of them.
That's a ſad War when the Conquerer hath cauſe to be ſad at the very Conqueſt. Obſerv.It were no great matter though if other people had gotten the victory they ſhould triumph, why not? though you have gotten the day, yet theſe Wars are Wars that you ſhould not triumph in, for by this means the Nation of the Jews is grown weaker and is in more danger to be made a prey to the common enemies, and therefore do not you rejoyce as other people might rejoyce in ſuch a Conqueſt.Uſe for England. And Indeed ſuch are our Wars and Victories at this day, we muſt not rejoyce in our Conqueſts as other people, not ſo rejoyce as if French or Spaniards came among us, or as if we were in a forreign Nation, for our Conqueſts weakens our own Nation, it is the deſtruction of our Brethren, and therefore in this we are not to rejoyce as other people in their conqueſts.
Or ſecondly:A 3d time according to others it doth refer to that time when Menahem made a League wth the Aſſyrian, 2 King. 15. 9. The time helps to underſtand the Propheſie.(for there's no ſuch way to underſtand the meaning of the Prophets than the reference to the time that they preached in, and that they aim at) we reade that Menahem made a League (that was the King of the ten Tribes of Iſrael) made a League with the Aſſyrian that great King, that he might be with him to confirm the Kingdom in his hand.
Now people uſe when Leagues of paſſification, and aſſociation are confirmed between them and others, to triumph and rejoyce by outward expreſſions, to manifeſt their great content in them, Oh! now there is a peace made, now we ſhall grow ſtronger than ever we were, and be delivered from many troubles that were heretofore upon us. Iſrael bleſſed themſelves in the Aſſyrian, in that they had got ſuch a rich and mighty Prince to be on their ſide, that now they had made their peace with him, they thought they were ſafe enough, now they were ſecure, and contemn'd all threats, and derided all that the Prophets ſhould ſay againſt them,Iſraels malignants. now the Malignants they lift up their heads and inſult over them that would ſay, Gods Judgments would follow them if they did not joyn with Gods people in the true Worſhip of God, they ſung away care, and none thought of any danger in regard of their ſin, they could not endure to hear of any complaining of any thing that might diſturb their jolity and conceipted happineſs, that they promiſed to themſelves the continuance of. But now ſaith the Lord by the Prophet, Rejoyce not wi…h joy as other people, be not too confident with whom you have made ſuch a ſure League, for they may prove to be your undoing, it may prove to be the inſtruments of the greateſt wrath of God againſt you that ever you had, and indeed he was ſo, the Aſſyrians that they made their peace withal, and joyned in League with, and rejoyced much in he proved to be the greateſt inſtrument of wrath that ever the people theſe ten Tribes had; you have made your peace with him, and now you rejoyce; but you have not made your Peace with God ſaith the Prophet. What good can Paſſifications, can Leagues made with men, peace ſtruck with them do, ſo lokng as ſtil ye go a whoring from your God, and break your peace and covenant with him daily, Oh rejoyce not therefore!
For obſerve,Obſ. Though Leagues and peace made with ſuch as have been enemies are matter of rejoycing, Leagues and peace wherin we much rejoyce, may prove occaſions of ſorrow.but they may likewiſe be ſuch as we may have little cauſe to rejoyce in; they have the names of peace and union a while, but ſuddenly they may change their names, and be call'd a maſſacre, and ruin, and deſtruction to a Nation, eſpecially if the foundation of our peace be not laid in reformation; and ſtill a people goes a whoring from their God, rejoyce in no peace that you can make with any whatſoever ſo long as you go a whoring from the Lord.Uſ. Be not greedy of peace before the time.
That's the Note from thence, if it hath reference to the time when people have been worn out with Wars, they are greedy of any kind of peace, they care not with whom they make it, Oh nothing but peace, let us have that, and if there be but a peace concluded once, upon never ſuch unſafe terms, Oh! the Bells muſt ring, and Bonfires muſt be made. This ſeem'd to be the condition of the people at this time, but ſaith God, you are deceived, this peace you have made will prove your undoing, Rejoyce not therefore as other people? for you have gone a whoring from your God.
But thoſe Obſervations that we may take from either of theſe two times,Obſ. 1. from the time that they got conqueſts over their enemies, or ſecondly from the time of their peace, put them both together are ſuch as theſe.
Firſt, Carnal hearts rejoyce and bleſs themſelves in their outward preſent proſperity, in their Health, Strength, Friends, as if all were wel with them, although they be under much guiltineſs, though there be fearful breaches between God and their ſouls, and how things are between God and them they care not, ſo be it all may be well with them for outward things; this is the guize for carnal hearts, they are preſently upon the merry pin, and rejoyce and delight much if ſo be that thy may have but any proſperity, though but for a while, if there be no puniſhment of ſin upon them the guilt and polution of ſin never troubles them.Seculi laetitia, eſt impunita nequitia. Saith Auguſtin in his twelfth Tract. upon John, The joy of the world is nothing elſe but their wickedneſs unpuniſhed; if God do not puniſh them preſently then they have a great deal of joy.Aug. in John. tract. 12. And in Amos, 6. 4. there you have the diſcription of the people of Iſrael more at large (for Amos propheſied in the ſame time that Hoſea did) They lie upon beds of Ivory, and ſtretch themſelves upon their couches, and eat the Lambs our of the flock, Amos 6. 4.and the Calves out of the midſt of the ſtall, that chaunt to the ſound of the Viol, and invent to themſelves inſtruments of muſick like David, that drink Wine in bowls, and anoint themſelves with the chief oyntments; but they are not grieved for the afflictions of Joſeph. Well; have not you more reaſon, you afflicted and diſtreſſed Saints, to rejoyce in God without the world, than they have to rejoyce in the world without God? ſhall not all the wrath of God that hangs over the heads of wicked men, and all the guilt there is upon them damp their joy when they have but meat, and drink, and cloath, and a little outward proſperity, and ſhall the loſs of a few creature comforts, ſuch as many Reprobates have to the full, damp your joy, when you have an intereſt in all there is in God, in Chriſt, in the World, in Heaven, in Eternity? when all this is the matter of your joy, what an unreaſonable thing is this?
A ſecond Obſervation from the words;Obſ. 2
Rejoyce not O Iſrael.] When men are jolly and merry, they ſhould conſider, Well, but would God have us to rejoyce? They were jolly and frolick, I but the Prophet comes in the Name of God and ſaith, Oh! but God is of another opinion. When therefore we find our ſelves jocund and merry, we ſhould conſider, but is God of the ſame mind that we are of? Many mens rejoycing is ſo diſagreeing to Gods mind, as they dare not ſo much as conſult with God or their own conſciences to know what God and conſcience will tell them concerning their rejoycing; the more men can prevail with their own conſciences to be ſilent, the more joy they have, yea ſome there are that have ſo much guiltineſe upon their ſpirits, as they can have no joy, but at ſuch time when they can take advantage of their own conſciences, they are fain to take a time when their conſciences are aſleep or elſe they can have no joy; Now curſed be that joy that cannot ſtand with a free working of a true enlightened conſcience.
Thirdly,Obſ. 3. Men may be in an outward proſperous condition, and yet have little cauſe to joy in it; We may proſper, & yet have no cauſe of joyall outward proſperity may ſtand with the heavy wrath of God hanging over the ſinners head, he may be upon the very brink of deſtruction and yet proſper outwardly, outward proſperity may come in wrath, the curſe of God, the poyſon of Gods curſe may be in the Wine as well as in the Water, wicked men that are poor have their Water poyſoned, and wicked men that are rich and proſperous have their Wine poiſoned, and what difference is there between drinking poiſoned Water and poiſoned Wine? the ſwelling of carnal hearts in their proſperity it is a ſign that it is poiſoned to them. Outward proſperity as it may come in wrath, ſo it may ſtand wi…h wrath, and make way to wrath, by it the veſſels of wrath may be fitted to deſtruction; God many times hath a further reach in ſuffering wicked men to proſper than they are aware of; as Eſter, when ſhe invited Hamon to a banquet, he drew ſuch a connexion that he was honored above all the Nobles in the land, and he goes away rejoycing and tells his friends of the great honor that was put upon him; but Eſter had another deſign in it than Hamon thought of, it was not to honor him but to deſtroy him. So many people whoſe eſtates God raiſes, they make other manner of connexions from Gods dealing with them than ever God intended, they think God hath bleſſed them, when the truth is God is working their ruin and deſtruction;An ap… ſimile. As a painted face is no argument of a good complexion, ſo a proſperous eſtate is no argument of a good condition.
Rejoyce not for Joy.
Carnal hearts in their joy are ſet upon jolity,Obſ. 1. their ſpirits inſult and they think of nothing that ſhould moderate their joy, ſo the words import, Rejoyce not for joy; if you will rejoyce, let there not be meer joy, but ſome kind of mixture in it; there ſhould be a mixture of reverence and fear in our rejoycing, we ſhould rejoyce with trembling here in this world.
Whatſoever bleſſings we have from God, yet (I ſay) we ſhould rejoyce with trembling here, remembring firſt our unworthineſs of any good we have, there ſhould be that put into our joy.
Secondly, Remember the afflictions of our brethren.
Thirdly, Remember the uncertain and the vaniſhing nature of all theſe things we rejoyce in.
Put theſe three things alwaies into the Cup of our Joy, elſe it will be too ſweet and will clog the ſtomach.
Mix the Cup of your Joy with theſe three Meditations.
Firſt, Your Unworthineſs of that Mercy.
Secondly, The Meditation of the Affliction of our Brethren, of yours that have done God more ſervice than ever you have done, or are like to do.
Thirdly, That Meditation of the Uncertainty of al theſe things that your hearts are ſo taken withal.
Theſe three Ingredients will make a good Mixture, that we ſhall not ſurfeit with our condition.
Do not rejoyce: that is, Let there not be pure Joy. But the ſtrength of this expreſſion lies in the other.
Rejoyce not with joy as other people.Expoſ. 1.
Firſt,1. Be not taken with the worlds jolity. Be not taken with the bravery and jolity of other people, to think them happy; Oh! It's a fine life to live as they do. The jolity of other people that are in a different way from us, is many times a great temptation to draw the heart to them, becauſe we ſee they live merrily and bravely. But that doth not reach yet to the main ſcope of the Prophet.
Rejoyce not with joy as other people.
Secondly,2. Imitate them not in waies of rejoycing. Therefore do not rejoyce as they do in their Idolatrous Feſtivities. Dancing and many waies of jolity that they had in their Idolatrous feaſts; we muſt not imitate Idolaters in their Triumphs. This was the ſin of many in the primitive times, becauſe they were come new out of Heatheniſm, they would turn the Heatheniſh feaſts into Chriſtian feaſts, and Heatheniſh cuſtoms whereby they were wont before to honor their Idol gods into the cuſtom of Chriſtians, to honor Chriſt in the ſame way; and they thought this was very good, that whereas before they did honor Idol gods, now they thought if they did but turn this to honor Jeſus Chriſt they thought this would be acceptable. No, this was a great ſin, and brought a great deal of evil into the Chriſtian world, and we do to this day ſuffer in that way; if do tender our reſpects to God, though it be in the ſame way that Idolaters do to their Idols, we think we do well: and indeed, here's the original of keeping this time, both of your Chriſtmaſs and New-years-day, it is but the changing of them from the keeping of the Heatheniſh time, to the honor of Chriſt, and of the Saints. I remember this*Preached in Chriſtmaſs. time two years, through meer providence that Scripture came in our way, I will take away their ſolemn feaſts. And there I ſhewed how theſe came inſtead of the Heatheniſh times. Now ſaith the holy Ghoſt here, Rejoyce not as other people do, do not you imitate them, they have their Idolatrous Feaſts, but do not you as they do. We muſt not take liberty to imitate Heathens and Idolaters in their worſhip, though we think to tender our reſpects to God thereby.
Rejoyce not as other people.
Not as A people, 3. Not as a people.for the word other is not in the Hebrew: Do not you rejoyce as if you were to continue a people ſtill, for you are to be carried captive and not to continue as a people, do not you therefore rejoyce as if you were in a ſetled condition; you have brought your ſelves into ſuch a condition as you are not to look upon your ſelves as a people, Do not Rejoyce, no not as a people. It's a miſerable ſpectacle to ſee thoſe who are ready to be deſtroyed to be jolly and merry as if there were no ſuch matter.The Dolphin. It is ſaid of the Dolphin, that it ſports moſt when a ſtorm comes: So, when the ſtorm of Gods wrath is ariſing upon a people then they are moſt jolly and merry.
Again.4. Not prophanely. Rejoyce not in that manner as others do: others rejoyce & ſcorn at the threats of God: So Ephraim had mixt himſelf amongſt the Nations, and ſo did ſcorn at what was ſaid by the Prophet. Do not rejoyce prophanely, do not rejoyce ſlightly, vainely, do not rejoyce preſumptuouſly, promiſing to your ſelves continuance in your proſperity.
But that which I think is eſpecially aim'd at,5. not having ſo much cauſe as others. is this: Rejoyce not as other people, for, you have not ſuch cauſe to rejoyce as other people. Why? Iſrael! Though you be Iſrael, yet there is not ſo much cauſe for you to rejoyce as other Nations have. Iſrael (the ten Tribes) prides themſelves in their Priviledges above other people, they deſpiſed all people in compariſon of themſelves. But now God tels them, that their ſins had brought them into a worſe condition than other people were in, and they muſt not rejoyce ſo much as they. And from thence this profitable Note may be raiſed.
Many who look upon others as mean and low, Obſer.with ſcorn and contempt in compariſon of themſelves, yet even theſe may be in a worſe eſtate than thoſe are whom they look upon ſo much beneath them. For inſtance: It may be you may be a man of parts and of eſteem, and a man employed in high employments for Church and Common-wealth:Inſtanced in this Nation. Another is in a mean low condition, is of little uſe, a weak-parted man, and yet that guilt may be upon you, that you have not ſuch cauſe to rejoyce as this poor man hath which you ſo contemn as one laid by and not worth any thing: It may be you have excellent gifts in Prayer, and are an eminent profeſſor; another man or woman is no body in your eyes, they are no profeſſors at all; I, but if all were known, you have not cauſe to rejoyce as they have that you contemn.
Secondly. Rejoyce not as other people.
Although we enjoy the ſame bleſſings that others do, Obſer.yet we have not alwaies the ſame cauſe to rejoyce as others have, though we enjoy the ſame bleſſings: I ſay, it may be others have more cauſe to rejoyce in a little than we have to rejoyce in abundance: Do not ſay in your hearts, Others are merry and chearful, Why ſhould not I be ſo too? I have as good an eſtate as ſuch a one hath, & as fair a dwelling as he hath, & as comly children as he hath, why ſhould not I be merry? But it may be ther's not that breach between God & ſuch a one as between God & thee, it may be there is not ſo much guilt upon the ſpirits of ſuch men as upon thy ſpirit, therefore thou muſt not rejoyce as they do; though thou haſt the ſame outward bleſſings that ſuch and ſuch have, yet it doth not follow that thou ſhouldeſt rejoye as ſuch do;An apt ſimile. you have cauſe rather to have your thoughts work thus, ſuch and ſuch men are chearful indeed, yea they may, for they have not provoked God as I have done, I am conſcious of thoſe ſins that I beleeve they are free from: A man that hath a ſore diſeaſe about him in his body, when he ſees others that are merry he thinks with himſelf, yea indeed you may be merry, but if you felt that that I do you would have little cauſe to be merry.
The third Note is this: Rejoyce not as others.
When men have brought miſery upon themſelves, this is one great argument of their miſery, That they ſhall ſee others rejoycing, but all matter of joy ſhall be taken from themſelves. It's not for them to rejoyce as others do, that which is the cauſe of the rejoycing to others you have had and abuſed it,Luk 13. 28. you have abuſed thoſe mercies of God, and now you muſt not rejoyce as other people do: That place is very notable for this in Luke, 13. 28. There ſhall be weeping and gnaſhing of teeth: When ye ſhall ſee Abraham, and Iſaac, and Jacob, and all the Prophets in the Kingdom of God, and you your ſelves thruſt out. This is the aggravation of our miſery to ſee others in happineſs and in a rejoycing condition, and you your ſelves caſt out,A fit ſimilitude. you muſt not rejoice as others do. As if a man were caſt into a dungeon neer the ſtreet, and there ſhould be a day of triumph, and feaſtivitie and jolitie, there ſhould be much rejoycing, muſick, and bravery without in the Citie, and he lying in a dark dungeon and hears the jolitie of the Citie: this would be a great aggravation to his miſery, yes, would he think, ſuch that have their liberty may rejoyce, but I muſt not rejoyce as they do; and this will be the aggravation of the miſery of the damned hereafter, when they ſhall ſee Abraham, Iſaac, and Jacob, and all the Prophets in the Kingdom of God, and themſelves caſt out; it may be the Father ſhall ſee his Child in the Kingdom of God, and himſelf in Hell being caſt out; they ſhal rejoice eternally when I muſt be in everlaſting torments.
The reaſon follows: Rejoyce not as other people: for thou haſt gone a whoring from thy God.
The ground of joy or ſorrow is the terms that are between God and us; ſin hath an evil in it to damp all our joy, if we would have joy in any thing let us take heed of defiling it by ſin; of all ſins, the ſin of forſaking God, forſaking or corrupting Gods Worſhip, that's ſuch an evil as is enough to take away the joy of a Nation, whatſoever a Nation hath; if it hath forſaken God in matter of worſhip it hath little cauſe of joy, though we ſhould have peace and outward proſperitie, yet if there be not making up of our peace for our going a whoring from God, let there be all the peace that can be made, yet we have little cauſe to rejoice in it; but a people retaining the true Worſhip of God, whatſoever it be in other reſpects, that people hath cauſe to rejoice. Yea and as a whol Nation, ſo any particular ſoul, particular men or women, Chriſtians that live in a Nation if their conſciences can tell them that they have not complied with the times and gone a whoring from God in waies of falſe worſhip as others have done, they have cauſe to rejoyce whatſoever befals a Nation; whereas the others that have had complying ſpirits, though the Nation ſhould proſper never ſo much, yet they have little cauſe to rejoyce in that joy: let us therefore be ſolicitous about nothing ſo much as about the true Worſhip of God.
Yea but this people might ſay, Suppoſe we have ſome corruptions in the Worſhip of God, yet we do retain more than other Nations do. Nay ſaith God, you have gone a whoring; and ſo, you are more guilty than other Nations. From whence the Notes are:
Firſt,Obſ. 1. That which we may think a little matter in corrupting Gods Worſhip, God may call it a going a whoring from Him: it's true (might they ſay) we may fail in ſome Circumſtances, we go not up to Jeruſalem to worſhip, but ſtill we worſhip the true God, and we obſerve the Law of Moſes. No (ſaith the Lord) You have gone a whoring from Me.
I but ſtill, Why may not we rejoyce as other people, to be ſure we are not worſe Idolaters than they, therefore though we may not rejoyce more than others, yet why not as others? they make Idols to be their gods, there is nothing ſo vile among us as among the Nations about us? From whence therefore the Obſervation is this, that God charges them more than others,
Firſt, Obſ. 2.That a people may be free from the groſs evils that there are in other people, and may have many good things that other people have not, and yet may be in a worſe condition than other people.
You will ſay,Object. How can this be?
Thus,Anſw. There may be ſome ſins that they have among them that may have greater aggravations than any ſins that other people have, that may make their condition (all things conſidered) worſe. We here in this Land have much rejoyced heretofore in this, that we have had the Doctrine of Religion ſo pure among us as no people more, and certainly except it hath been through ſome few that of late daies have ſought to corrupt it, certainly that muſt be ſaid, that the Doctrine hath been kept very pure, as the main things of Religion, and in ſome things we have gone beyond other reformed Churches, as in the point of the Sabbath a great deal beyond them; and ſo there hath been here in England for Family Duties, never had God more honor from any people in the world than he hath had from us in many reſpects; but yet for all this it ſeems by Gods dealings with us at this day, that God is more provoked with us than with other people, and the truth is, take theſe one or two things and I think that no people upon the face of the earth can paralel our guilt, not only no people that are now, but never any people ſince the world began, as that bitterneſs of ſpirit in the hatred of the power of godlineſs and the oppoſing of it, and perſecuting of it, never was any people ſo guilty as we have been; in other reformed Churches men may be as forward and zealous as they will and they are not perſecuted as they are here, & though they kept the Sabbath more looſly, yet they never perſecuted men that kept it ſtrictly, & there was never heard that ſtopping of the mouth of the faithful Miniſtry ſo generally as here in England, if there were but any ſtirring Miniſtry in any place, preſently fly upon them; and ſo it may well be ſaid to us at this day, Rejoyce not as other people. God hath ſpit in our faces, to tell us that our condition is worſe than the condition of other people.
Yea but ſtill,Object. If we be Idolaters (would the ten Tribes ſay) they are ſo too.
Here was one particular aggravation upon Iſrael that was not among other people,Anſw, No Nation but Iſrael forſook their gods. and that was this, There was no other people would forſake their gods as Iſrael had forſaken theirs, Jer. 2. 10. there was never ſuch a thing as for a Land to change their god,Ier. 2. 10. explained. (the worſt people, for Kedar was the worſt ſort of people, they were a vile people, and yet) go to Kedar and ſee and ſearch diligently whether any Nation hath ever forſaken their Gods, But you have forſaken Me. And from thence there may be this Note.
That to be conſtant to ill principles is not ſo great an evil, Obſ. 3.as to be falſe againſt good principles. (I ſay) God accounts it not to be ſo great an evil for men to be conſtant to their prin…les though they be evil principles as for men to forſake good principles;A ſpecial note. as now if a man hath been brought up all his daies in ſuperſtition and thinks verily this is the right, certainly this man is not ſo guilty before God as another that hath been educated in the true worſhip of God, and hath made profeſſion of the contrary and yet afterward doth apoſtatize, and backſlide: God had rather that men ſhould keep to their principles though they be evil, than entertain good principles and forſake them: There are none ſo vile in Gods eyes as Apoſtates, there is not ſo much ſordidneſs and baſeneſs of ſpirit in thoſe men that will keep conſtant to their principles though they be evil as in ſuch as will betray their principles that are good.
And then the Principal Obſervation is this;Obſ. 4. That the ſins of Gods People are the greateſt ſins of all: the ſins of the Saints are the greateſt ſins of all, and they are to mourn more than any.Amos 3. 2▪ In Amos, 3. 2. You only have I known of all the families of the earth, therefore will I viſit you for your iniquities; Rom. 2. 9.your ſins are greater. And that in Rom. 2. 9. Tribulation and anguiſh upon every ſoul of man that doth evil, of the Jew firſt, and alſo the Gentile. And we have theſe two excellent texts in Jer. 18. 13. Ier. 18. 13. expounded▪Ask ye now among the Heathen, who hath heard ſuch things? the Virgin of Iſrael hath done a very horrible thing; that's the aggravation that it is the Virgin of Iſrael that hath done ſuch a horrible thing. But eſpecially that text in Jer. 32. 30. Ier. 32. 30. opened.For the children of Iſrael, and the children of Judah have only done evil from their youth. Now Hierom hath ſuch a Note upon this. What, the children of Iſrael (ſaith he) and Judah only done evil from their youth? What, hath none done evil but they? he gives this anſwer, He that hath the knowledg of God and goes from it, he alone ſins in the eyes of God, as for unbeleevers they ſin too but it is as if God ſaw it not, and as if God minded it not, as he ſaith in the Acts, that he winks at the daies of their ignorance,Act. 17. but they only ſin that have had the knowledg of God. We reade of this Philiſtims that they ventured to carry the Ark upon Carts;1 Sam. 6. 7. with 2 Sam. 6. 3. noted. God did not manifeſt himſelf provoked againſt them that carried the Ark ſo, but when the Levites would preſume to carry it upon carts, the Lord makes a breach upon them and ſtrikes Ʋzzah with death; he did bear with it in the Philiſtins, which was a little before, and it may be they preſumed and thought the Philiſtins carried the Ark upon a cart, why may not we? That which God will beare from others he will not bear from his own, their ſins are againſt Covenant, and that's a ſpecial thing, there hath not been that ſolemn Covenant between me and other people as between you and me: This is a mighty aggravation againſt the ſins of Gods people, more than againſt any people in the world, that they are againſt Covenant.
Oh! remember this, you that do often covenant with God, when you are in Prayer, Oh! how do you renew your Covenant with God? What promiſes do you make with God in Prayer, and yet you grow again looſe, and falſe, and vile afterwards? Oh! you muſt not rejoyce as other people; you look upon a Drunkard that reels in the ſtreets, and hear a Swearer blaſpheme the Name of God, yea, but that may not be ſo great an evil as the vanity of thy ſpirit, And why? The looſneſs of thy heart, and thoſe ſecret ſins thou art guilty of, becauſe thou haſt ſo covenanted and bound thy ſelf to God: the Drunkard was never made ſenſible of his ſin and wrath of God upon his conſcience; but the wrath of God hath been upon thy conſcience, and thou haſt engaged thy ſelf to God, if he would ſhew mercy, Oh! thou would'ſt walk holily and ſtrictly before him: Now doeſt thou think that thy ſins are as the ſins of other people? They never had ſuch Soul-quickning Ordinances, but go up and down to Taverns and Alehouſes, and never know what a powerful Sermon meant upon their hearts, and had they ſuch means as thou haſt, then it's like it would be with them far better than now; and the Name of God is not ſo much polluted by them as by thee; thou that art a Profeſſor of Religion the eyes of all men are upon thee, and in thy ſin thou doeſt not only diſobey God, but thou doeſt pollute the Name of God, thou art a ſtumbling block unto others, and the cauſe of the hardning of many hundreds in their ſins, and therfore thy ſin certainly is worſe than others. This would be a great Point to ſhew how the ſins of the Profeſſors of Religion are worſe than others, and therefore it is not enough for you to ſay, We are all ſinners: No, we muſt not excuſe our ſelves in this, that others are guilty as well as we, Oh! but conſider what aggravations there is of thy ſin more than there is of the ſins of others; It is a ſign of a very carnal heart to think to go away thus, it's true, I ſin, and others ſin as well as I do; yea, but a true penitent heart wil not only conſider that he is a ſinner, but what aggravations are there upon his ſin more than upon the ſins of others? and ſo will lay it upon their hearts, It's true, ſuch and ſuch ſin, but had they what I have had, it would not be ſo with them; my ſin that hath broken through ſo many terrors of conſcience, and that God hath ſought by ſuch means to keep me from my ſin, it is a ſign of the violence of my ſpirit indeed that hath broken through ſo much as I have done: it is therefore an abominable thing to make our profeſſion in holy Duties a Medium to make our ſins leſs, Doeſt thou think that this is a means to make thee eſcape that wrath? Certainly this is a great aggravation of thy ſins.
We have a generation of men among us,Some Antinomians noted. that becauſe they are Beleevers, therefore they need no ſorrow for their ſin, they muſt have only joy. Now certainly thy being a Beleever may aggravate thy ſin ſo much the more,Saints ſhould ſorrow muſt for ſin. and may make it ſo much the more vile, and may pierce thy heart ſo much the more; for if thou beeſt a Beleever thou knoweſt what the pardon of thy ſins coſt; therefore, certainly Gods mercies towards thee are the aggravation of thy ſins: The truth is, ſuppoſe our ſins were not ſo great as the ſins of ſome other people are, yet it is not alwaies an argument that we may rejoyce as other people.
Why ſo? Queſt.(you will ſay.)
Thus:Anſw. Suppoſe our ſins be but equal, or leſs than the ſins of other people,God hath liberty to damn one for a leſſer ſin, and ſave one that is guilty of a greater. yet it is more than we know whether God will paſs by our ſins ſo much as by the ſins of others, What if God out of his Prerogative damn thee for a little ſin, and ſave others that have committed great ſins? We have ſuch examples in Scripture, as in the example of Saul, the thing that God caſt away Saul for, in its ſelf it was not ſo much as that which David had been guilty of, he had been guilty of groſer ſins than that which God caſt away Saul for,Inſtanced in the examples of Saul and David. Saul might have ſaid, this is an offence, but is this like Murder and Adultry? What if it be not, God will pardon David, and caſt away Saul. Oh! do not you think to rejoice as other people do; Why, may not God do with his merciemercy as he pleaſes, it is his own; God may pardon one, and damn thee eternally: And therefore let no ſinner pleaſe himſelf with what others do, for he is not to do as others do. Now it follows.
Thou haſt loved a reward upon every corn-flour.
Iſrael ſaw the Nations have a great deal of plentie upon their Corn flours,Expicat. which they attributed to the ſerving of their Idol gods, therefore Iſrael thought to comply with them out of the love to the plentie they had, and ſince the time that ſhe had complied with the Nations about her, ſhe proſpered more ſhe thought, and this ſhe loved, by this ſhe was exceeding hardned in her waies of Idolatry, and bleſſed her ſelf in them. This is the ſcope. God made many Promiſes for proviſion for Iſrael in his ſervice, but they made accompt to get more in following the waies of the Gentiles, than in following Gods waies: Like Harlots, though they have liberal proviſion from their husbands, yet they hoping to get more by others, they love braverie, and jolitie, and they ſee that other Harlots they live more merrilie, and go finer in cloaths, and can be whol nights in chambering and wantonneſs, and have good cheer, and they love this, and though they have allowance enough at home, yet they leave their husbands and follow whoremaſters. Juſt thus it was with Iſrael, though ſhe might have Gods care over her, and proviſion for her in the waies of his Worſhip, yet ſhe beholding the Gentiles living more bravely ſhe would follow after them: At firſt (as you heard) ſhe hired Lovers her ſelf, but now ſhe loves a reward upon everie Corn-flour, now ſhe expects greater advantage; this indeed was the matter that put her on, the loving a reward upon every corn-flour; ſhe might have many pretences, Why ſhe did not ſee but that ſhe might do ſuch and ſuch things, and they were not directly contrary to Gods Word, but whatſoever ſhe did pretend in the altering the way of Gods Worſhip, yet this was the great matter that prevailed with her heart, it was, The loving a reward upon every corn flour: Applicat.And thus it is with very many that are ſuperſtitious, come and ſpeak to them of their waies, they will have very many fair pretences, they think that they have this and that warrant out of the Scripture for it, but all the the while there is a pad in the ſtraw, there is their living, and trading, and eſtates, and friends that they have an eye upon, and it is that which byaſſes their hearts and ſpirits. But divers things have been ſpoken to the ſame purpoſe of this, that we met withal before, only this one Note,
Idolaters do love their Corn and outward proſperity, Obſerv.becauſe it is a reward of their ſervice to their Idols: So the ſweetneſs of our comfort ſhould be in this, becauſe they come from God as a reward of our faithfulneſs. Shall Idolaters when they look upon their plenty and attribute it to their Idol gods, ſhall it be ſo much the ſweeter to them? let all our comforts be ſo much the ſweeter to us when we look upon them as coming from God as a reward of our faithfulneſs. In Pſal. 119. 56. (ſaith David) This I had, becauſe I kept thy Statutes. You will ſay, Can we look upon any thing as a reward of our righteouſneſs? Free-Grace, and the Goſpel-reward may ſtand together, God may reward according to our works, though not for our works, and God is pleaſed to call it ſo for the encouragement of his people. It is very ſweet to thoſe that keep cloſe with God when they proſper outwardly, that outward proſperity if it follow our keeping cloſe with God is very ſweet,ſimile▪ as the Cypher when it doth follow the figure it doth ad to the Number though it be nothing in its ſelf.
But now we come to the ſecond Verſe.