An Exposition of Hosea 8-10, Exposition · Chapter 10 · Verse 4
VER. 4.
They have ſpoken words.
THEY are convinced of their ſin,Expoſ. 1. that they have not feared God, they cry out of their miſery, what ſhall a King do to them? But mark what follows? this follows upon it, they were not gain'd to God ever a whit the more, But they have ſpoken Words, ſwearing falſly, in making a Covenant.
When they are taken off from their hopes one way,Obſ. 1. ſee how they ſet upon another.Luther in loc. hebraſmus eſt, pro anxie conſultant. Luther upon thoſe words, ſaith: it's an Hebraiſm; they have anxiouſly conſulted. It's the way of the Hebrews ſo to expreſs an anxious conſultation, and for that he quotes that place in Iſa. 8. 10. Take counſel together, and it ſhall come to naught &c. So then the meaning would be this:Iſa. 8. 10.
They have ſpoken Words:] That is, they get together and contrive one with another what they ſhall do in ſuch a caſe as this, how they may any way help themſelves. As we reade ſometimes of the People of God in Malac. 3. 16. thoſe that feared God met one with another and ſpake together;Mal. 3. 16 ſo theſe wicked wretches that were thus diſappointed of their hopes, they met together, and ſpake one to another, ſome ſuch kind of word as theſe:
Our Caſe is very ſad, Oh! who would have thought ſuch things ſhould have befallen us? We are as much croſt of our hopes as ever any men were, we made account we ſhould have over run them, and they would have been but as bread unto us, we ſhould have made a prey upon them, and all their eſtates would have been ours long before this time; Oh but now, thoſe Prophets that told us that God was againſt us, thoſe Miniſters that encouraged people in the Name of God, and thoſe people that were different from us, now we ſee that their words are fulfilled, and what they thought would come, is now come upon us, now it's come to paſs what ſuch preciſe ones among us whoſe conſciences would not ſubmit to our waies & the way of our King ſaid, ſurely they cannot but look upon us as a moſt wretched miſerable forſaken people, now we are like to loſe our Houſes, Eſtates, Honors, and all thoſe delightful things that we hoped to have had, we ſhall loſe all thoſe things that we hoped might have made our lives to have been brave, and proſperous, and merry, and jocund, Oh! what ſhall we do in ſuch a diſtreſſed ſtate as this? We had almoſt as good die as to endure ſuch a miſerable life as we are like to live, to be at the mercy of ſuch men whom we know ſcorn us and hate us, Is there no way to help our ſelves? cannot we get ſome or other to joyn with us? cannot we call in no help from any ſtrangers, no matter what we yield to them in. Thus they toſs up and down, and wrig up and down, not knowing what in the world to do in their conference.
Or thus; May we not yet poſſibly make up ſome peace though we be in this diſtreſſed coudition? Whatſoever propoſitions they ſhall profer to us, we will rather than fail yield to them all, we may perhaps get ſome advantage hereafter …r be in ſome means in a better caſe to revenge our ſelves than now we are,Covenant. If they will have us take the COVENANT, & nothing elſe will ſatisfie them, we will do it; and when we have taken it, perhaps they may put ſome of us in places of truſt, and ſo we may privately work about our own ends that way, and drive on our own deſigns that way better than in any hoſtile way, and if together with their Covenant they will have Oaths,Animum in omnia verſant, ultro citroque ſermones conferunt. Ternov. in loc. we will take them too, and if we cannot agree to their Oaths or Covenant hereafter we will ſay, we were forced to it, and therefore they do not bind us. Some ſuch kind of communication it's like they had. And could you hear the communication of our Adverſaries when they get together in thoſe ſtraights that God hath brought them into, it's like you would hear ſome ſuch kind of ſtuff as this is, they ſpake theſe words one to another.
They have ſpoken Words.
According to others thus,Expoſ. 2. They ſpake words, that is, thoſe (ſpeaking words) hath reference to the times of the Prophets threatning, or when they ſaw their danger eminent and not fully upon them,Loquentur verba violenta. Chald. ſo ſome carry it: and I find the Chaldee Paraphraſe hath it thus, They ſpake violent words; and then the ſenſe is thus; they rage, and fret, they ſpeak proud ſwelling words, they ſwear and curſe; for ſo the curſe in ſwearing ſignifies, curſing, as well as ſwearing, they ſwear and curſe; what, our Images be broken down, what ſhall we be brought under and made to ſerve our enemies? We ſcorn it, we defie all that ſhall have ſuch a thought as this is, we will do this and that, we will have our minds, we will die for it elſe, we will enter into Leagues with ſuch and ſuch, we will get ſuch and ſuch to conjure together with us, I'le warrant you we ſhall make our party thus and thus: thus they ſpeak great things that they will do, yea that they will: thus they ſpeak words, in making a Covenant with Oaths of Vanity (ſo you may reade it.) And indeed if men could prevail with great Words, and daring Expreſſions, and bold Reſolutions, and deſperate Oaths,Obſ. and wicked Curſes, then may ſome hope to prevail againſt the God of Heaven and his Saints; but ſaith he, Theſe things ſhall do them no good. And indeed theſe things ſhould never move us, though we hear our Adverſaries ſpeak proud ſwelling words, and ſay what they will do, threaten Monſterous things, let us not be troubled at it, for they do but haſten the Wrath of God againſt themſelves. In the mean time while they are ſwearing, and curſing, and making brags and boaſt what they will do, the counſels of the Lord they work their ruin, and work the good of his people, they ſpake words, ſuch kind of Words.
They ſpeak words, ſwaring falſely, in making a Covenant.
What hath this reference to?Expoſ. 3. What Covenant did they make? And wherein did they ſwear falſely? Some think it hath reference to the Covenant that the People did make with Jeroboam at the firſt, and ſo with his Succeſſors; that is thus, The People came to him and took their Oaths, and entred into ſolemn League, that they would ſtand by him in the breach that he made from the houſe of David, that they would ſtand by him in oppoſing thoſe that would not yeeld to him in the Alteration of Worſhip: For their Princes would not probably have been ſo ſtrongly ſet upon the Alteration of the waies of Worſhip, had not the People joyned themſelves freely to him by way of Oaths and Covenant; now when he ſaw that the People came in floking and willing to yeeld to the Oath which he would give them, upon this he was confirm'd in the way that he went in; and ſo they took Oaths in Covenanting with Jeroboam which were but Oaths of vanity; for ſo the ſame word that ſignifies Falſe, foreign A. Mont. Vatabl.ſignifies Vain in the Hebrew tongue: ſo I find Arias Montanus, and Vatablus take the words as having reference to that.
But now others (and that more probably) underſtand this Covenant and Swearing to be the Covenant that they took with the Aſſyrians, Expoſ. 4.and with the Egyptians, the ſtory of which you have in the fornamed place,2 King. 17 in 2 King. 17. Hoſhea ſent Meſſengers to So King of Egypt, and brought no preſent to the King of Aſſyria as he had done year by year. Firſt, he had Covenanted with the King of Aſſyria and that was broke, and then they would Covenant with So King of Egypt, and ſo they ſwore falſely, in in making a Covenant with the Aſſyrians, and the Egyptians.
Now the Obſervations are,Obſ. 1. That Carnal hearts in their ſtraights have no God to go to, therefore they take ſhifting courſes; As a Dog that hath loſt his Maſter, will follow after any for relief.
And ſecondly,Obſ. 2. It's an evil thing in ſtraights for men that profeſs Religion to combine with wicked men. God profeſſed he will not take the wicked by the hand, neither ſhould we; it's a ſign the cauſe is evil, when men can have no other help but by combining with wicked and ungodly men.Applic. to the Courtpartie. Juſt thus it is for all the world with our adverſaries (at this day) to the Parliament, all men generally that have any profeſſion of Godlineſs they ſee they cannot have help that way, therefore combine and bring into Covenant Iriſh Rebels, Papiſts, any People in the world, If it were Turks, or Jews, or any in the world to help themſelves withal; this is the wickedneſs of mens hearts.
And then thirdly,Obſ. 3. There is no truſt to be had to wicked men in their Oaths and Covenants; let their Proteſtations be never ſo ſolemn, their Oaths, their Covenants, it is but only to gain time to work about ſome advantage, that they cannot work about for the preſent while they have any oppoſition: If they have not things under their power as they deſire, they will promiſe you any thing in the world, but when once they come to get power in their hands, then who ſhall require the fulfilling of their Promiſes, their Oaths, their Covenants? And therefore certainly, when we have to deal with thoſe that we have had experience to be falſe, we muſt ever retain this concluſion, except we ſee an apparent change in their hearts, for that's not enough that they are willing to take Covenants, that's no new thing; but till we ſee that God hath wrought ſome mighty work upon their hearts we muſt carry this concluſion, Certainly if they can they will ruin us, therefore our condition cannot be ſafe but to be ſo as they can do us no hurt. That's the third Note. And then the fourth is this:
That,Obſ. 4. Breaking Covenant, though with wicked men, is a very great wickedneſs, God will be revenged for it. I have heretofore ſpoken of falſeneſs, and falſeneſs in Covenant, and Promiſes, and ſhewen you the example of Saul and Zedekiah, therefore I ſhall not look back to thoſe things. God loves humane ſocieties,Fides commune hominis praeſidium: which cannot be preſerved but by faithfulneſs; Faithfulneſs (it's the ſpeech of a Heathen) it's the common ſafety of all men. I remember I have read of the Romans that they did ſo eſteem of Faithfulneſs, by the light of Nature in Covenants,Cicero. that they accounted Faithfulneſs to be a Godeſs,Fidei templum ſtruxit Numa, ſanctiſſimumque eſſe juſirandum voluit per fidem. and they built, and dedicated a Temple unto fidelity as to a Godeſs, in which Temple all their Leagues, Truces, Covenants, and Bargains were ſworn, which were ſo Religiouſly obſerved, that whoſoever broke them, was to be held as a curſed and damned creature, unworthy to live in humane ſocieties. And the Egyptians would puniſh Perjury with death. Among the Indians the fingers and toes of Perjured perſons were cut off.The Egyptians. And I have likewiſe reade when Tiſſaphernes the Perſian warred againſt the Grecians, Tiſſaphernes.he broke Covenant with the Grecians. Ageſialaus.Now Ageſilaus when he ſaw that they had broke their Covenant, he rejoyced at it greatly, ſaying thus,Applicat. For (ſaith he) by this means he hath made the gods to be his enemy, and our friend; wherefore let us boldly give him battel. We know how our enemies have broken their Covenants from time to time, and their Conditions that they have made themſelves, yea, even lately in that Town that we hear ſuch good of now, that we hope the Lord is even revenging himſelf upon them for breaking Covenant even in that very place. Now my Brethren, that even Heathens themſelves are convinc'd of this great evil, that is ſo dreadful an evil; what cauſe have we to lay our hands upon our hearts this day in reſpect of that part of our Covenant, that concerns one another, for certainly ſince the time of our ſolemn Covenant there was never more treachery than there hath been in England, and in Scotland too, there hath been as much treachery ſince that time as ever yet was, ſince either of them were a Nation; we have been falſe one to another ſo far as it relates to our ſelves.
But I find that Calvin in his Notes upon this Scripture,Expoſ. 3. Calvin. underſtands this Oath and Covenant not to be a Covenant to men,They did verba da…e. but their Covenant with God, in promiſing repentance and new obedience, and ſo they ſpake only words, Swearing falſly, they did but deceive him in ſwearing and making a Covenant; and this indeed is a ſore and dreadful evil to ſwear to the high God, and to Covenant with him, to draw ſo nigh to him and yet to be falſe, God threatens in Levit. 26. 25. Levil. 26. 25.That he will ſend a ſword to avenge the quarrel of his Covenant; and when we ſee the ſword rageth ſo as it doth, we may have cauſe to fear that the Lord hath a quarrel againſt us,Violation of the National Covenant puniſhed wth the ſword. in avenging the late Covenant that hath been made (I mean our falſeneſs in it) and that we may ſee further our guiltineſs and evil in ſwearing falſly in making a Covenant, we muſt know that many waies our hearts may be falſe in our Covenants with God. It is a dreadful evil to be falſe any way in Covenant with God; any of you that upon your ſick beds have been ſolemnly promiſing to God reformation if God reſtor'd you; if you be falſe, Oh know, that the Lord hath a quarrel againſt you, and he hath a dreadful evil to charge upon your ſouls: How many of you have been falſe in your private Covenants?Men may be falſe in Covenant. But to be falſe in publick Covenants, that's moſt dreadful. But our hearts may be falſe divers waies. As,
Firſt,1. For politick ends only. If we take our Covenant meerly upon politick grounds, we make the ſolemn Worſhip of God, wherein we expreſs our fidelity for Reformation of Religion to be meerly ſubſerviant to politick grounds, here's a falſneſs of heart, we are falſe in ſwearing thus, and making a Covenant; we do not ſanctifie the Name of God as we ought.
Or Secondly,2. Putting falſe interpretations on it, to make it a ſnare. If we put falſe Interpretations, we are falſe; when we ſhall make our Covenant a meer … to our Brethren; let us conſider how far any of us are guilty of this, and let the Lord judge between us: I ſay, when we ſeek to make it a ſnare even to our Brethren: How have thoſe been accuſed for the breach of this Oath which have not accorded in things that are in Controverſie with our Brethren, as if this Oath were put upon all men to determin moſt abſtruſe and difficult points of Controverſie, to bring men to ſubmit to things as are very abſtruſe and difficult to underſtand; this were to make an Oath a Snare, and to take the Name of God in vain in a fearful manner: Certainly the Lord never would have Oaths put to men to this end, that men that are of different waies and opinions in Controverſal things, for to be forced by way of an Oath to be of the ſame judgement, and to do the ſame things; this is a great abuſe of this Oath whereſoever it is urged ſo far; Certainly there's no man guilty of the breach of this Oath and Covenant, that ſhall but endeavor what he can to underſtand what the mind of God is, and then to practice according as he underſtands, though he ſhould miſtake, as in the point of Schiſm in that point of the Covenant;Pſal. 119. 106. David ſwearing to keep all Gods Commandements explained. the thing its ſelf being a ſin, we may as well ſwear againſt it, as David did to keep Gods Commandements: but now, if David did labor to underſtand Gods Commandements, and do as far as he did underſtand; ſuppoſe he did not underſtand all things aright, it might be his weakneſs, but not his perjury. So, let us be in point of Schiſm, or any other point of the Covenant, if men do endeavor to underſtand what is Schiſm by the Scripture, and accordingly do in their ſeveral places, by what means their conſciences tels them is lawful endeavor to oppoſe it, though they ſhould not think that to be Schiſm that their Brethren do think, or perhaps is ſo, yet they are not forſworn: this is evil, to make a Covenant to be a ſnare unto us, and our hearts ſo far are falſe in it.
And then thirdly:3. In not fulfilling it acording to the nature of it. Then is the he heart falſe in making a Covenant, when it doth not fulfill it according to the nature of it, when it goes quite oppoſite againſt it. As ſince our Covenant hath been made; When was there ever greater diviſions? Our Covenant is for unity: When more ungodlineſs; our Covenant is againſt it; when more injuſtice? Our Covenant is againſt all theſe, and yet ſince England was a Nation there was never ſtronger cries came to Heaven for theſe ſins than there hath been ſince our Covenant. And therefore certainly there's a great breach between God and us in this regard.
And then fourthly,4. When the Covenāt is made a cloak for malignity. When men make their Covenant to be a cloak for Malignity; that is, Though they have Malignant and vile wicked ſpirits, yet they can but take the Covenant and then all is well. Here they ſwear falſely in making a Covenant.
Thus Judgment ſpringeth up as Hemlock in the furrows of the field.
After this their Covenant there is a great deal of injuſtice among them.Obſ.
Judgment.] Expoſ. 1.By Judgment, ſome underſtand the Judgments of God, and then the ſenſe is, Thoſe wicked waies of yours are the ſeeds that brings up Gods Judgments, that is as Hemlock bitter and deadly; there's a truth in this Interpretation, though I think it is not the full ſcope of the words here: but it may be the holy Ghoſt, would hint ſome ſuch thing unto us in it, That our actions are as ſeeds, and what they are ſown here they will bring forth according to the nature of them. Wicked actions when they are ſown, will bring forth bitter fruit, will bring forth Hemlock. It may be (ſaith he) you look for peace and proſperity, but contrary to your expectation, behold Hemlock and bitterneſs. I beſeech you take heed of preparing your ſelves a potion of Hemlock againſt you lie ſick and are caſt upon your death bed;A potion of Hemlock. a man hath ſown his field, he thinks to have a good crop of Corn, but Judgment, the Judgment of God comes up, and there's Hemlock inſtead of it.
But becauſe I think this not to be the ſcope of the place, therefore I paſs it by, and rather think that by Judgment is here meant,
Righteouſneſs,Expoſ. 2. Equity, and Juſtice.
That whereas there ſhould be Righteouſneſs, Equity, and Juſtice, as it's expected: behold inſtead of this there ſpings up a crop of Oppreſſion, Ʋnrighteouſneſs, and Injuſtice that is bitter as Hemlock; I rather think that this muſt be the meaning,Injuſtice compared to Hemlock Amos 5. 7. Cap. 6. 12 becauſe I find that in divers Scriptures Injuſtice is compared to bitter things, yea, to Hemlock its ſelf, in Amos, 5. 7. Ye turn Judgment to Wormwood, and leave off Righteouſneſs in the Earth. And in Amos, 6. 12. Shall Horſes run upon the Rock? will one plow there with Oxen? I will not ſtand to open the former text, but you ſee the Scripture charges the people by this expreſſion, of ſinning againſt Judgment and Righteouſneſs, that they turned it to Hemlock.
Now I find three things eſpecially recorded of this herb.
Firſt,The nature of Hemlock Plin lib. 25. cap. 13 It is a very venimous herb; therefore I find Pliny records of it in his 25. Book, 13. Chap. of Natural Hiſtory, that the Athenians did uſe to give this to malefactors that were condemn'd to die to execute them withal. And Socrates that was ſo wiſe a man among them,Socrates He died for maintaining there was but one God. yet he becauſe he did not yield to their gods, but ſpake againſt their falſe gods, therefore they judged him to die, and he muſt drink a potion of Hemlock, and ſo died.
And Secondly, I find the ſame Author ſaith of it that, the leaves are ſomewhat like to Coriander, but that they be more tender, and a ſtrong ſtinking ſmel they have with them:Injuſtice like to Iuſtice ſometimes. and the ſeeds like to Annis. And ſo Juſtice ſeems to have a very fair pretence ſometimes, and may ſeem to do things that are very good; under very fair pretences men are very injuſt: the leaves when they come up one would think there ſhould be ſuch a fine fruit, one would think to have Coriander, or Annis, but the truth is, it comes to Hemlock at laſt.
And then the third thing is,Hierom in loc. that which Hierom reports of it, and it is in his Comment upon my text, he ſaith that Hemlock grows up very ſtiff and full of joynts, and at the joynts (he ſaith) it puts forth a ſtalk, and that doth not only ſprout upwards and bear fruit, but downwards to have a root, & he ſaith that every branch, If it hath but a joynt in it will ſerve inſtead of a ſeed, yea, every ſprig of it will ſerve inſtead of ſeed; yea, he ſaith, if any pieces falls to the ground, It wil grow up, and ſo grow up as that it will be very hard to rid the ground of it. And truly thus it doth reſemble Injuſtice, if it be let alone but a little, Oh how it multiplies one to another and ſpreads through the whol Land quickly.
And Pliny doth obſerve many other things too, he ſaith that the root of it is hollow, and that's unfit for any uſe at all;Vnjuſt mē hollow. and ſo are the hearts of thoſe that are injuſt, hollow hearts and unfit for any thing.
And alſo he ſaith, that the leaves are fit for ſwellings, and againſt ſore eyes.God ſanctifies to his people the iniquity done upon them. And God doth turn even the injuſtice that is many times, among a people to be medicines to his people againſt their ſwellings, and to open their ſore eyes.
And he ſaith, That if Hemlock be drank in Wine, it will certainly kill a man, and there is no remedy. So if men ſhall be Injuſt and take delight in it,Thoſe that delight in Injuſtice are in a deſperate condition. and take pleaſure in it, and ſcorn and contemn at thoſe that they can oppreſs by Injuſtice, thoſe men are in a deſperate condition indeed.
And then laſtly, he doth obſerve by this Herb that it kils by cold, thoſe that takes the leaves or ſeeds, if they get the maſtery of any they ſhall feel themſelves begin to was cold in their inward parts,Injuſtice kils by cooling. and ſo die inwardly. Oh! how many who have been very hot and zealous, yet having gotten power into their hands they have unrighteouſly uſed their power, they have grown cold in what they were formerly zealous in, and ſtill they grow colder, and colder; and thus their unrighteouſneſs is like to prove to be their death.
In the furrows of the field.
Calvin puts this Queſtion,Calvin. Why doth he not ſay, it ſprings up in the field,Expoſ. but in the furrows of the field? And he gives this Anſwer to it;Cur potius ſupraſulcos agri, quam in agro? Where there are furrows in the field, there hath the plow come that hath broken up the field, and it is to prepare for good ſeed when the field is laid in furrows, and it's leſs tollerable for Hemlock to ſpring up there than in the field that is not plowed, or in other places.
But when a field is plowed and prepared for ſeed,Obſ. and one would hope to have much advantage by his field; to have much Juſtice and Righteouſneſs in a Country, when we ſee there hath been great works of God to caſt out thoſe that were injuſt before, and the expectation of all the people is, that certainly now there will be nothing but Righteouſneſs, and Judgment; but inſtead of that comes up Injuſtice, and Oppreſſion, as Hemlock, it ſpringeth up in ſuch a field that is ſo prepared for Juſtice. Oh! this is that which is a ſore evil, that the Lord is ſo provoked againſt, and ſo complains of, that Judgment ſpringeth up as Hemlock in the furrows of the field.
Thus Judgment ſpringeth up as Hemlock in the furrows of the field.
What the meaning of Hemlock in the furrows of the field is, you have heard already: From whence the Note is this,
That People is in a ſad condition, Obſ. 1.and it is a ſign the Lord hath forſaken them, that they are neer ruin, when thoſe places where there is moſt likelihood of Juſtice and Equity, that there ſhould be Injuſtice and Oppreſſion. Oppreſſion and Injuſtice in places where God expects Righteouſneſs and Equity, is a ſad Omen, a forerunner of great evil to places. It's Gods complaint in Iſa. 5. Iſa. 5.Juſt before he threatned the utter ſpoiling of his Vinyard, he gives this reaſon, I (ſaith he) looked that it ſhould bring forth Grapes; and behold, it brought forth wild Grapes: and he mentions among the wild Grapes, Injuſtice: there it's call'd wild Grapes, as Hemlock here, for both are very ſowr, and bitter before the Lord; Injuſtice in places from whence Juſtice may be expected, is by the Lord accounted a moſt fearful,Amos, 5. 12. explained. a ruining ſin: In Amos, 5. 12. I know (ſaith the Lord) your manifold tranſgreſſions, and your mighty ſins. Now the word that is tranſlated [mighty ſins] it is in the Hebrew your Boney ſins, becauſe the ſtrength of a man it is in his bones; and therefore he calls the ſtrength of that ſin boney; it is a very ſtrong ſin, it cannot eaſily be reſiſted; your ſins have great bones in them (ſaith he) and what are they? You afflict the Juſt, you take a Bribe, that you may turn away the poor in the gate from their right: that's their great and their mighty ſins.Ier. 22. 15 In Jer. 22. 15. Did not thy Father do Judgment and Juſtice, and then it was well with him? He judged the Cauſe of the poor and the needy, and then, it was well with him again. And was not this to know me, ſaith the Lord? Let men talk never ſo much of Reformation, and of ſetting up the Worſhip of God, and of caſting out falſe Worſhip, yet if they rejoyce in Injuſtice and Oppreſſion inſtead of that, God will not take himſelf as known; but ſaith he, Thine eyes and thy heart, are after covetouſneſs, and for oppreſſion, Amos. 5. 21.and for violence; and in Amos, 5. 21. is a remarkable place for this, ſaith he, I hate, I deſpiſe your feaſt daies, and I will not ſmell to your ſolemn Aſſemblies. You have many Feaſt daies,Daies of Thanksgiving. and daies of Thankſgiving, you bleſs me for what I do for you, but I will not care for your daies of Thankſgiving,Ver. 24. (why?) in the 24. verſe. Let Judgment run down as waters, and Righteouſneſs as a mighty river; as if he ſhould ſay, keep as many daies of Thankſgiving as you will, I care for none of them, except Judgment run down as water, and Righteouſneſs as a mighty ſtream: Mark here the expreſſion of the holy Ghoſt, Judgment and Righteouſneſs is compared to a River, that is, it ſhould be common for all, that the pooreſt might come and take of it as well as the richeſt,explained. it muſt not be like a Pond, or Well, incloſed for a mans private uſe; but ſaith he, Let Judgment run down as Water, and Righteouſneſs as a River; it muſt be as a River: now you know the Thames every poor body may come and fetch water there for their relief: ſo Juſtice ſhould be like the Water in the Thames that the pooreſt of all may have it for the very fetching of it: But till then ſaith he, I regard none of your daies of thankſgiving. And ſo in Iſa. 58. Iſa. 58.there's one ſpecial reaſon why the daies of Faſting were not regarded, it was, becauſe of their oppreſſion of the poor, and their uncharitableneſs, and their Injuriouſneſs in the Courts of Juſtice. We have now many daies of Faſting and Thankſgiving more than ever yet England knew, & we may think that God wil ſmel a ſweet ſavor, but Oh! this Hemlock coming up in the furrow of the field will imbitter all, for if ever God did look for Righteouſneſs and Judgment from a people, then certainly he looks for Righteouſneſs and Judgment from us at this day; Oh! for us now, that ſtand in need of ſo much mercy, that cry for mercy, and be oppreſſing at ſuch a time as this is, it is a moſt dreadful thing: What, is all the coſt that God hath beſtowed upon us come to this, that there ſhould be no other fruit but Hemlock to come up in the furrows in the field; all the coſt of God and man, all the Works of God towards us, doth it come but to this iſſue, only to bring forth Hemlock? Was there ever more cries, was there ever more bitter moans and complaints becauſe of Injuſtice than of late hath been in this Land? Never were People ſo fruſtrated in their expectations. When indeed ſuch as were notoriouſly wicked were in place, then we expected nothing but Hemlock: But now they are caſt out of place, and others are come in, we hoped that there had been ſuch a preparation that nothing but fruits of Righteouſneſs would have come up. But now to be oppreſſed by them that are in places of former oppreſſors, this is grievous. Lord, what is man? In Iſa. 59. 9. Therefore (ſaith he) is Judgment far from us, Iſa. 59. 9.neither doth Juſtice overtake us; we wait for light, but behold obſcurity, for brightneſs, but we walk in darkneſs, expounded(this light it is eſpecially ſpoken of the light of Juſtice) as if they ſhould ſay; the Land once indeed was dark, all the Courts of Judicature, and all the men that had places to judg in, they were darkneſs, and we had nothing but darkneſs; yea, but now we waited for light, we hoped now there would be Reformation, it's ſpoken after their many daies of Faſting and Prayer,Illuſtratde further. but yet behold darkneſs, behold oppreſſion ſtill, Oh! many who are come empty into places of power ſuck harder than ſome former Oppreſſors did? And what will be the end of theſe things? How many poor men travel many times far, expecting fruits of Juſtice, but they meet with Hemlock? they ſigh and lift up their eyes and hearts to Heaven, ſending up their moans to God, Lord, is this the fruit of our labor? do our hopes come to this? What, muſt we go home with ſad hearts and be made a ſcorn and prey to thoſe that are wicked round about us? Oh! theſe are ſad moans at ſuch times as theſe are.
My Brethren,Som ſtalks of Hemlock in Engl. ſpring up ſince we hoped for reformatiō it were eaſie to name many ſtalks of Hemlock that there are come up inſtead of Righteouſneſs and Judgment among us. I'le name one or two. What do you think of this.
Firſt,1. Malign. in Committees. That ſuch as have been notoriouſly Malignant, yea, ſuch as have been upon actual War ſhould yet upon any ſlight acknowledgment or coming in▪ or for their own ends taking Covenant, ſhould get into Committees, and have power there over the Well-affected party who have been moſt forward at the firſt, but now thoſe who hate them and have ſpirits full of bitterneſs againſt them, ſhould have power over them to tax them as they pleaſe. Power over their eſtates, their liberty, power to order the affairs of the Country round about them, and that now they ſhould revenge themſelves upon them becauſe they were ſo forward in the beginning; Oh! we may thank you, had it not been for ſuch as you are, we had never gone on ſo far in the Wars, If you had not come in ſo freely &c. And now they have opportunity to revenge themſelves upon them; What grows in the furrows here but bitter and venimous Hemlock? Where the fault lies, that we cannot determine, but ſuch men, doing ſuch things, in ſuch places, It is nothing but Hemlock in the furrows of the field.
Secondly;2. The Officers pā pred, while the poor Soldiers ſtarve. Here's another ſtalk of Hemlock, That poor men taken from their families, who were the only means by their livelihood to bring in a livelihood to their wives and children, yet ſhould be ſo without pay themſelves, and wives and children left deſtitute of bread and cloathing; and Officers in an Army who were but mean men heretofore and knew ſcarce how to live, now they live bravely, gliſter in their Gold and Silver lace, what's this but Hemlock? Is not here Injuſtice and Oppreſſion? that thouſands ſhould want bread, that widdows and children cry out for bread that liv'd pretty well heretofore,The cry of Widows and Children. and others which knew not how to live heretofore, yet now ſhall be brave in a far higher way than ever formerly, Is not here Hemlock that grows up in the furrows of the field? I know not neither where to charge this, but yet we ſee Hemlock doth come up.
But now though we might name many other ſtalks of Hemlock, yet certainly take this Caution along with you.
Every man in ſuch times of diſtraction wherein we live,Caution. muſt account to ſuffer ſomething, things cannot be carried on with that equity as if all things were ſetled among us, therefore though we may in an humble and peaceable way make our moans one to another, and ſeek to inform thoſe that are in Power, and Petition, yet it ought to be our care what ever we ſuffer in our particular,The honor of our SVPREAM COVRT ſhould be kept up. to preſerve what we can the honor of our Supream Court; better many particulars ſuffer hard things than the honor of that ſhould not be kept up; for by not keeping up that we make way to ſuffer worſe things than ever yet we have done: for how would we have help when we meet with Wrong and Injuſtice?Three ways to have right in our wrongs Under God there are but three waies, two extreams, and one middle: for men to have right in caſe of Injuſtice. The two extreams they are (beſides our appeal to God) I ſpeak to men, whereby a man can have any thought to get help againſt Injuſtice.
1. The one extream is,The Kings prerogative That which heretofore was the Kings Arbitrary Power, acted by thoſe that are about him. We have taſted enough of this Hemlock heretofore, Would we think to have our help that way? We know what that Hemlock means.
The ſecond extream is,An Appeal to the People: which remedies are worſe than the diſeaſe. The appeal to the People, that were a remedy worſe than tbe diſeaſe, for then all would ſeem to come to be in a confuſion that way, if the People, the generality of the people ſhould take up the matter we ſhould then have nothing but murders and robberies. Then the meaneſt man that lives in the Kingdom if he hath but as ſtrong Arms and Legs as the richeſt of all, he is preſently equal with them, when things come to be redreſt by the tumultuous people.
Therefore the third way of help in way of Injuſtice it is The Mene, By our PARLIAMENTS (although ſinful) are of only lawful way.and that is by our Parliament, that is, as things are now, is the only regular help that we can have, If we ſee therefore, or feel ſome things amiſs, we may be ſenſible and ſeek help too, but in a peaceable and humble way of Petitioning, but ſtill we ſhould be more tender of their honor than of our own private right. And an appeal to Heaven there may be likewiſe, but of any ſeeming way of appeal to either of the two extreams, certainly in that we make our remedy worſe than the diſeaſe: Pray much for them therefore that there may not one ſtalk of Hemlock riſe up among them; or any ſeed fall down from them, but that they may be as the field which the Lord hath bleſſed, Full of the fruits of Juſtice and Righteouſneſs, that themſelves, and this City, and the Kingdom may be the habitation of Juſtice, That Mercy and Truth may meet together, that Righteouſneſs and Peace may kiſs each other; that Truth may ſpring out of the earth, and Righteouſneſs may look down from Heaven; Pſa. 85. 9, 10, 11.ſo you have it in Pſal. 85. 9, 10, 11. verſes.
Now there's one Note more that I find Tremelius and Pareus and divers others have.Tremel. The Furrows of the field (ſay they) there is in the latter end of the word tranſlated [field] a Jod:Pareus. which by ſome is made paragogical [and an addition of form only] But others to be an affix for the plural number,Agrorum meorum. and ſo they tranſlate it to be thus. [Hemlock in the furrows of my field] And that is a great aggravation. If Hemlock ſhould be be in the furrows of any field it's evil, but what, my people! men that profeſs Godlineſs, what thoſe that profeſs to ſet up Reformation, yet Hemlock there in the furrows of my field! Oh! this is ſad and evil indeed.Ier. 31. 23 In Jer. 31. 23. Thus ſaith the Lord of hoſts, the God of Iſrael, As yet they ſhall uſe this ſpeech, in the Land of Judah, and in the Cities thereof; when I ſhall bring again the Captivity thereof, The Lord bleſs thee O habitation of Juſtice, and mountain of Holineſs. When I bring their captivity again, when I'le own them to be mine, then there ſhal be ſuch eminent Juſtice and Holineſs that this ſpeech ſhall be uſed, The Lord bleſs thee, O habitation of Juſtice, and mountain of Holineſs. So if we would have any evidence to our ſouls that God doth own us,Reformation cannot proſper without promotion of Juſtice, and removing of Oppreſſion. and that we are his, and God indeed hath delivered us from our Captivity, we ſhould labor that Juſtice and holineſs may be ſo eminent that all the people about us may ſay, The Lord bleſs this Land, the habitation of Juſtice, and mountain of Holineſs. Both muſt go together, we muſt not think to raiſe up the Ordinances of God, and caſt out ſuperſtition, but we muſt be the habitation of Juſtice; of the Lord that the Lord hath bleſſed. It follows.