An Exposition of Hosea 11-13, Exposition · Chapter 11 · Verse 9
VER. 9.
I will not execute the fierceneſs of mine anger. I will not execute the [burning] of mine anger (ſo the words are)foreign
IT's true, your ſins, and arguments againſt you did Expoſ.lie at my heart, and did even burn it; but I will not execute that, I will execute the kindling of my mercy, but not the kindling of mine anger. Mark the ſeveral phraſes, Bowels was kindled in way of mercy, and Wrath was kindled, there was burning Wrath, and burning Mercy, but that which prevails, It is, the burning Mercy, that prevails, I will not execute the burning of mine anger; why? For I have kindlings of mercy in my bowels.
But how was this true? Was not Iſrael carried into Queſt.captivity, and continued there many yeers, and never yet returned again (as ſome think) and when they were carried into captivity for three yeers together, there was a ſiege at the City, and yet God ſaith here, He will not execute the ſierceneſs of his anger?
For the Anſwer: That which before was ſaid, will Anſw.give ſufficient anſwer to it, How ſhall I make thee as Admah, and Zeboim? that is, though God did ſuffer them to be carried away captive, and their enemies prevail'd againſt them, yet he did not make them as Admah and Zeboim though: There was not the fierceneſs of Gods anger, the Burning of the anger of God, out againſt them. And the Lord had even in their carrying into Captivity, yet he had reſpect to his Elect Ones, and hath to this very day an intention to do them good afterwards: And ſo we ſhall find in the next verſe, that there is a promiſe of the returning from their Captivity, and therefore though they were for a long time to continue in Captivity, yet ſtill God did not execute the fierceneſs of his anger.
Sin indeed ſtirs up anger and fierce anger in God. The Septuagint tranſlate the words thus, I will not do according to the anger of my wrath, that is, in extremity, I foreign. 70.will not do thus with you, there were mighty ſtirrings in Gods heart, pleadings of Juſtice, and pleadings of Mercy, but Gods mercy overcomes, gets the day, as it were: MercieMercy triumphs over Juſtice.
The Obſervations:
When we have ſtirrings between Mercy and Wrath, the ſtirrings of Mercy ſhould rather prevail, the bent of our hearts ſhould Obſ. 3.rather be in them. When we have workings this way and that way; which is the moſt benign ſide? the arguments had need be very much the ſtronger for wrath, than for MercieMercy; If the arguments have any equality, or neer any equalitie in them, certainly the arguments for merciemercy ſhould prevail: they do ſo with Gods heart; Oh! be you like God in this.
And then Secondly, When there are ſtirrings with God, and temptations to draw to ſin, the ſtirrings for God likewiſe Obſ. 2.ſhould prevail. Have not you found it thus many times in your ſelves? you have had ſtirrings in your hearts to ſuch and ſuch duties, and at the ſame time there hath been temptations coming to ſuch and ſuch ſins; now I put it to your Conſciences, as in the Name of God, Cannot you tell divers times how the temptations to ſin hath got the day? you have been rather carried from God to your baſe ſinful luſts, and your Conſcience hath been overcom; Conſcience hath pul'd, and drawings of the Spirit have been very powerful, but yet temptations have been more powerful, and you have gone that way; Oh! be aſhamed of this, that it ſhould ever be ſaid, That at ſuch a time there were ſtirrings with Conſcience and Temptations, Temptations and Conſcience ſtirring together, yet that Temptation ſhould overcome Conſcience.
Thirdly, Gods mercies do not free his People from all fruits Obſ. 3.of diſpleaſure. [But I will not execute the fierceneſs of mine anger.] And my brethren, this is not meant meerly of the times of the Law; for this anger of God upon them is to this very day? But yet it is not fierceneſs of anger, like that of Adamah and Zeboim: There are (no queſtion) among them the elect Ones of God at this day, God wil not have this called the fierceneſs of anger.
So, 'tis diſpleaſure, 'tis captivity, long captivity, They are a reproach, and a by-word to the world, and yet not fierceneſs of anger: Our diſcontented hearts are ready to call every little affliction, fierceneſs of anger; Oh! how fierce is God, if we ſuffer any little! And indeed did we but know what anger our ſins deſerve, we would learn, not to call every affliction that is upon us, no, nor our greateſt afflictions, fierceneſs of anger.
Fourthly, We ſhould acknowledge mercy, though we ſuffer Obſ. 4.hard things; If yet we be not utterly, not everlaſtingly caſt off, acknowledge Mercy; it is Mercy my Repentings kindled: I will not execute fierceneſs of anger: Why? Becauſe they were not as Admah and Zeboim.
Learn we all this: This day whatſoever afflictions are upon me; though it may be you are ready to ſay, Such afflictions are upon me, as upon none; we are ready to think our afflictions to be the greateſt of all; yea, but bleſs God that thou haſt not fire from heaven to conſume thee and thy family, for this might have been thy portion, this fierceneſs of Anger. I will not return to deſtroy Ephraim.
God here compares himſelf to a Captain that comes Expoſ.with his Soldiers unto a Town: I ſuppoſe many of you in this place may eaſily come to underſtand the meaning of this word, by what they have ſeen and felt themſelves: Soldiers come to a Town, and there they pillage it and away they go, and ſo the poor people think, Soldiers have been here, and I hope we ſhall do well enough now, and think all's over: It may be within a month or two after, the ſame Soldiers come again, and utterly ruin the place, and ſtrip them of all. But now ſaith God, I will not return to deſtroy Ephraim, that is, Though I lay my hand upon them, and afflict them, and take away many comforts from them, yet when I have done that, there I'le leave, I will not come back again with a purpoſe utterly to ruin them; This I might do, I might return upon them with one evil upon another, but I will not do ſo. From whence note:
There is no cauſe that ſinners ſhould be ſecure when ſome evil is upon them, to think this is all, now they know the worſt: No, Obſ. 5.God may juſtly return upon them again and again; If thou turneſt not to God under thy affliction, God may juſtly return upon thee to ruin thee. Indeed if thy afflictions were ſuch as hath cauſed thy heart to return to God, thou maieſt then hope that God wil not return upon thee, but if ſo be thou behav'ſt thy ſelf frowardly under thy afflictions (I ſay) thou maieſt juſtly expect that God ſhould return upon thee.
But Secondly, God is very gracious to his people when evil Obſ. 2.is upon them, he will not ad, and ad, till he utterly deſtroy them, but he will forbear that he might have ſome ſubject for his MercieMercy, he will not contend for ever.
For I am God (ſaith he) and not man.Text.
Here's an argument that is very full, I will not execute the fierceneſs of mine anger, for I am God, and not a man.
Before God took upon him the perſon of a man in Expoſ.thoſe yernings of his bowels, that is, When he would expreſs his merciemercy, mark, there God would come in the moſt familier way to make us know the meaning of his mercy; but when he comes to ſpeak of Anger, there he would have us know that he is not like to a man in way of Anger; in the way of MercieMercy, ſaith he, if there be the moſt merciful man upon earth, know that I am like him; but when I come to anger, I am not like man in the way of anger: God is verie deſirous that we underſtand fully his heart in the waies of his mercy, but when he ſpeaks of the execution of his wrath, I will not do that, why? For I am a God, and not a Man: And mark the ſtrength of this expreſſion, the difference between God and Man in the point of the execution of wrath, you will find it very The differences betwixt God and man in point of Anger. 1.uſeful to you; Firſt for the opening of it, and then for the ſeveral Obſervations to be drawn from it.
As firſt, Man is of a weak ſpirit, not able to rule his anger, Man, if he be but a little heat with anger, it's turn'd into rage, and there's no rule at all; but I am not man ſaith God, I am God, I am no man, 'tis not with me thus, I am not of a weak ſpirit, I am able to rule my anger, in Nahum, 1. 6. the Lords anger there is ſaid to be furious, but I find the word in the Original, The Lord of anger, ſo Montanus turns it, a God that's able to rule his anger, and expreſſes it in the midſt of the expreſſion of his greateſt wrath, I am God, and not Man, [Man;] the word is not [Adam] but [Iſh] a ſtrong man, or a Noble —foreignman, but I am God [Ell] I am a ſtrong God, and I am able to rule anger ſo as man cannot.
Secondly, Man is of a revengeful and of a cruel diſpoſition, 2man cares not what he doth ſo that he may have his luſts; but I am a God and not a man, of a loving, ſweet, and tender diſpoſition.
Thirdly, Man, many times becauſe he hath not ſatisfaction within his own heart, therefore he is in a rage 3with every body: Man flies upon others, not ſo much for any thing that they do, but becauſe of the diſquiet of his own heart; but I am a God and not man, I am infinitly Note.Alſufficient of my ſelf, & there is no diſquiet in me, all it at reſt and quiet within me, and this makes me to be of ſuch a quiet diſpoſition towards my Creature.
Fourthly, If there be any merciemercy in a man, it's but verie 4.little, a little matter will ſtop the current of the mercy that is in man; but I am a God and not man, there is infinite merciemercy in me, an infinite current, and the current of the merciemercy that is in me cannot eaſily be ſtopt, for I am a God.
Fifthly, Man is of a fickle and an unconſtant diſpoſition, 5.but I am Jehovah and change not, and therefore the ſone of Jacob are not conſumed.
Sixthly, If man paſſes by an offence, it is from ſome 6.motives or ſome perſwaſions from without, if there be none of thoſe motive and perſwaſions from without, he is fevere, and he is ridged, but I am a God and not Man, I have enough in mine own heart to perſwade me, though there be no arguments from without, yet there's enough within me, in my own bowels to perſwade me, for I am a God.
Seventhly, Man he thinke it a diſhoner to him to begin 7.reconciliation with thoſe that have offended him, what ſhall I go and diſgrace my ſelf to begin with my inferior? let him begin with me if he will; this is mans diſpoſition; but I am a God and not man, I account it my glory to begin the work of reconciliation, there is not ſuch a diſpoſition in me as in man.
Eightly, Man, he cannot foreſee the conſequences that 8.may follow upon his forbearing, or pardoning of offences, and therefore he is loth to forbear or pardon: But I am a God and not man, I have infinite wiſdom and can foreſee all conſequences that will come.
Ninthly, Man, he cannot work good out of what ill 9carriages there are againſt him, and that makes him not to forbear; but I am a God and not man, I know how to work out mine own ends, and for the glory of my Name out of all the ſins of my people.
Tenthly, Man though he promiſes much merciemercy, yet 10.oftimes, if thoſe that he promiſes meroy to do offend him, he will recal his promiſe again, and he thinks he may do it, and he makes all his promiſes but conditional; yea, but I am a God and not man, I do not ſtand ſo upon it, though I know beforeh and there will be many weakneſſes, and infirmities is my creature, yet I have ſome promiſes that are abſolute promiſes to thoſe that are my Elect Ones, and I will not recal my Promiſes though they be unfaithful and ſinful. Man doth not only recal Promiſes when there is occaſion given, but many times through unfaithfulneſs. And therefore I remember Brentius an approved Divine, hath this More upon this place, The word (ſaith he) is Iſh, not Adam, and ſo he Brentius.tranſlates it, I am a God; and not a Noble man; you ſhall not have ſuch dealings with me as from your great men, many great then make great and fair promiſe… and you Noble men.depend upon them, but they will deceive you, according to that in Pſal. 62. 9. Surely men of low degree are vanity, and men of high degree are a lye; and your Courtiers and great men, how do they deceive the expectation of thoſe that are with them, eſpecially in their need, they leave them in the lurch many times; but I am a God and not man, you ſhall not have ſuch unfaithful dealings with me.
Further, If man forbears and paſſes by offences now, 11he cannot have the offenders again at advantage when he pleaſes, and therefore he thinks he had beſt take the advantages now; Oh but I am a God and not man, my Creatures I have them alwaies at advantage; it's true, I can ſpare them now, for I can have them under my feet again, and again, and again, and therefore I have no ſuch reaſon to take advantage of my poor Creatures as one man hath of another.
Laſtly, I am God and not man; that is, Man he is bound to poſitive rules of Juſtice that are ſet to him, but 12.I am a God and not man, I will have mercy on whom I will have merciemercy, and whom I will I harden.
The Obſervations.
Firſt, Goodneſs and mercy in God is that wherein he Glories: it's true, the Lord is high above man in all excellencies, Obſ. 1.but mark here how he glories that he is a God and not man in the point of execution of wrath: Many glory in their anger, and make that to be their excellencie, and their bravery, Oh they are brave men and of brave ſpirits when they can vent their wrath, when they can rail and ſpeak evil, and make others to come and ſubmit to them, and ſtrike or puniſh them, why now they are brave men, I'le make you do thus and thus: as in a Familie you ſhall have ſometimes a poor man or woman manifeſt abundance of pride of ſpirit as if they were Princes and Maſters of Families.Monarchs, they will do thus and thus, and you think your ſelves to be of brave ſpirits; but mark, God glories in this, that he doth not execute the fierceneſs of his anger.
I am infinitly above man: Wherein O Lord art thou above them? I am above them in this, That I can rule mine anger, and am merciful to thoſe that are beneath me: here's Gods glory.
My Brethren, this Scripture (were there no other) ſhews Uſe.that paſſion and anger debaſes man, we have a notable Scripture for this, that God glories in his long ſuffering and patience towards his Creature, in Numb. 14. 17. And now, I beſeech thee, let the power of my Lord be great, according Numb. 14. 17. explainedas thou haſt ſpoken. What had God ſpoken, or where had he ſpoken any thing? Mark, this Scripture hath reference to the latter end of Exod 32. there God promiſed that Moſes ſhould ſee his glory, and in Chap. 34. God made his glory paſs by him, and what was it? The Lord, the Lord God, merciful and gracious, long-ſuffering, and abundance in mercy and truth &c. Now Moſes hath reference to this, Moſes laies hold upon this, as if he ſhould ſay, Oh Lord, was not there a time that I was pleading with thee? and dideſt not thou promiſe to ſhew me thy glory? and was it not the Lord long-ſuffering and of great mercy, forgiving iniquity and tranſgreſſion &c? why now Lord manifeſt thy glory, now Lord ſhew thy ſelf to be a glorious God, in doing what? mark in the 19. verſe, Pardon I beſeech thee the iniquity of Verſ. 19.this people: That's the glory that God ſhould ſhew forth, and manifeſt his power in it; one would rather think that the power of God ſhould rather be manifeſt in the deſtruction of ſinners; no, the power of God is manifeſt in MercieMercy as well as in miſerie and deſtruction: And we find that thoſe that come up neereſt to God, they are the Neerneſs to God moſt merciful.moſt loving and gracious merciful hearts, yet if they do but come neer to God ſo as poſſibly natural men may, to have but any magnanimitie, that's a little neerer to God than a baſe ſordid ſpirit, the magnanimouſneſs of yea, if but in amoralneernes.of any mans ſpirit appears in his love and forbearance and meekneſs, and gentleneſs, for ſo we know the Heathens could ſay, The greater any one is the more placable is his anger, a generous mind not eaſily mov'd, and ſo he compares the Lyon, and Bears, and Wolves, …, the Lyon is a magnanimous Creature, therefore ſaith the Heathen, it's enough for to fall down before a magnanimous Lyon, but for Wolves and Bears they inſult over thoſe that falls down before them; So thoſe that have the moſt magnanimous ſpirits have the moſt patient ſpirits, and forgiving ſpirits, and pardoning ſpirits: This is as croſs a Note unto a carnal heart almoſt as any thing, I mean to one that gives way to the luſts of his paſſion, for he thinks himſelf only magnanimous when he can vent his anger; and were it not for the thought that he thinks he ſhould be a fool, he would forbear his anger; it is not thy honor, but it makes thee baſe in the eyes of thy ſervants, children, and wife, when thou comeſt Maſters of Families.into thy houſe like a mad fool, it makes them look upon thee, and deſpiſe thee, when they ſee thee thus drunken in thy paſſion.
Secondly, Such are the provocations of God cauſed by ſin, that if God were like to you, ſinners could not be forborn; as if Obſ. 2.God ſhould ſay, The truth is, your ſins were ſuch as were not I a God, it were impoſſible that I could bear; for ſo it is (though we think not of it) the evil of ſin is ſo great that if all the patience that were in all the men that ever was ſince the world began were put into one man, if he knew the great evil that there is in ſin, he would deſtroy the world, he would not bear, if his heart were but holy, as here God ſaith himſelf.
Thirdly, It's a good way to exerciſe ſaith in Gods mercy, to look upon God as a God beyond us, beyond any creature; for Obſ. 3.ſo this is therefore exprelled, to the end that the people of God might exerciſe faith in beholding God as a God; that's the way to help thee in thy faith; wouldeſt thou exerciſe faith upon God? look upon him as a God, … do not conceive him to be as a man; It's …, … … upon him ſomtimes as a compaſſion at man is a litle help, … that will not do it; I ſuppoſe it would help a little, ſome that are here, ſuppoſe this, Thou hadeſt to deal An apt ſimile.with the moſt merciful man that ever liv'd upon the face of the earth, wouldeſt not thou hope then that thou mighteſt be ſav'd if he had the diſpoſe of thy eternal eſtate: ſuppoſe there were a Judg that had the moſt relenting heart that ever was in the world, and all relentings that ever were in all mens hearts were in him, if this Judg had the diſpoſe of thy eternal eſtate, would it not help thee, to know thou haſt to deal with one that is infinitely above that Judg: That Judg were a cruel Tyrant and Tyger in compariſon of this God, God is God, and not man, he is infinitely above man in the waies of his mercy: We many times with looking upon God as our ſelves it makes us bold in ſin firſt, and afterwards it makes us The Devil's ſtratagem.deſpair in ſin, as thus in Pſal. 50. 21. Thou thoughteſt I was like to thy ſelf, ſaith God there, that is, becauſe I was patient and long-ſuffering towards thee, thou thoughteſt I was like unto a man; and a man though he be a little offended, you think you may pleaſe him again, and ſo you thought I was like to your ſelves, therefore you go on in your ſins; So the Devil firſt makes us look upon God like our ſelves, and ſo we think that God hath no greater hatred to ſin than we have; but then turn the other ſide, when we have once committed the ſin, when the Devil would tempt to deſpair then he makes us look to God, like to our ſelves, that's thus, I find that I could not forgive ſuch an one if he had wronged me in ſuch a manner, and therefore they look upon God like a man, nay, like a corrupt man; Oh! what a diſhonor is this to God, that becauſe thou thy ſelf haſt a froward perverſe Diſcouraging thoughts in afflicted conſciences curable by the former doctrine. …cruel heart that thou canſt not forgive, therefore thou lookeſt upon God as if it were as hard for him to forgive as for thee. My Brethren, the looking upon God as a God, it would help againſt many diſcouraging thoughts in poor ſinners: as firſt thus, My ſins are very great; Men will forgive little offences, but God is a God, and not man, and therefore great mercies are little in compariſon to him.
A ſecond diſcouraging thought is, I have ſinned againſt 2.many offers of mercy; but God is God, and not a man, and Gods mercy is ſuch as brings in men that have refuſed the offers of Mercy.
And then Thirdly, None is ſo ſinful as I, but God is a God, and not a man, and therefore he is above thee in the 3.waies of his merciemercy, God hath more mercy yet than ever he did manifeſt to any one creature in the world, and though I be the vileſt of all ſinners, yet let me look upon God as a God, and not a man.
Fourthly, I am unworthy (ſaith the ſinner) of any mercy from God. Indeed, if you had to deal with a man it might 4hinder, but God is a God, and not a man, therefore 'tis not unworthineſs that hinders mercy in God, it is that mercy pleaſes him.
Yea, But I am like to be of no uſe to God. It's true, if you were to deal with a man, he might not be pleaſed, 5but God ſtands in no need of you, or any of his creatures, for he is a God, and not man; thou doeſt not honor God, as a God, if thou doeſt not caſt thy ſoul upon his mercy, as the mercy of a God.
If I put this unto thee, I hope the glory of it will be ſo great as will keep it from being abuſed, What, doeſt thou think thy condition is grievous, but doeſt thou think that ſuch mercy would not ſerve the turn as this is that now I am naming, that thou ſhouldeſt have ſuch merciemercy as an infinite God ſhould therefore manifeſt, to A ground of ſtrong conſolation, from Epheſ. 2. 4, 5, 6, 7. Caution againſt the abuſe of this doctrine.that end that he might ſhew to Men and Angels to all eternitie what the power of his infinite Mercy can do? would not this merciemercy ſerve thy turn, ſuch a merciemercy as this is? I'le name it again, abuſe it at your peril Suppoſe thy condition ſo low, yet would not this ſerve thy turn, ſuch mercy as an infinit God ſhould ſhew, to that end that he might appear to men and Angels to all eternity, what he is able to do in the infinitneſs of his mercy, Would not this ſerve thee, and help thee, and heal thee? Now this is tendred to thee in the Goſpel, even this mercy is tendred to thee in Chriſt to be an object of thy faith; and the very preſenting of this is a work of the Miniſtry of the Goſpel that it might draw acts of faith, The chief work of the Miniſtry.for it hath a power to draw forth faith, yea, to beget faith, the very preſenting ſuch a thing as this is hath a quickneſs in it: It's true, if you look upon God only as a merciful man, this is no ſuch glory as the ſhining of it upon the ſoul will ad life; As now, the ſhining of the Moon, or a hundred Torches wil never beget life in a Garden; but the ſhining of the Sun wil do it: ſo the apprehending of the mercy of God any other way but as a God, as a God in Chriſt, will never beget life in the ſoul, but What is the imediate root of Faith.look upon him in the infinitneſs of his mercy, whoſe thoughts of mercy are beyond ours as high as the Heavens are above the Earth, this is the way to beget faith. And therefore thoſe that cannot beleeve, they take very il courſes for themſelves, only to have their thoughts upon ſuch things as may diſcourage them, and they think that this is as pleaſing to God; but certainly the way to beget or raiſe faith in thy heart is, to look upon God as a God in the waies of his mercy.
Yea, but you will ſay, The truth is, this that you Objectsſpeak of, that God is a God, and not a man, is rather a diſcouragement to my heart, 'tis a God that I have ſinned againſt, and not a man; as one way it may encourage me, ſo another way it may diſcourage me; Againſt thee, againſt thee only have I ſinned (ſaith David) Pſal. 51. And indeed, this is the moſt piercing thought in a true penitent heart, My ſin is againſt God, I have lived ſo long a time without a God in the courſe of my life, and I have ſtruck at God himſelf in my ſinful waies. Oh wretch that I have been! I have been guilty of the darkening of the glory of the great God in the world: Now I'le anſwer thee this in a word;
And is this that which doth aggravate thy ſin in thy Anſw.heart? does this work upon thy heart moſt, that thou canſt appeal to God, that of all the conſiderations of ſin that ever thou hadeſt in thy life, there is nothing grieves thee ſo much, as that it is againſt God? Becauſe God is ſo glorious, ſo infinitely worthy of honor from all his creatures; be of good comfort, and take encouragement from this point, and mark what I am ſaying, and with that I ſhall cloſe all.
If the confideration of the glory of God above a man doth thus aggravate thy ſin to thy humiliation, then it will aggravate the mercy of God to thy conſolation as well; If thou workeſt this thought upon thy heart, Oh my ſin is againſt a God and not a man, and therefore my heart is humbled, then the Lord would have thee to make uſe of the conſideration of his glory as a God for thy comfort; God is a God, and not a man, in the way of mercy. The Holy one in the midſt of thee.
God glories much in his Holineſs, and that in the mideſt of his people.
Gods Holineſs is,
[He is] here ſaid to be the Holy One. 1. To ſhew that the anger He would let out ſhould be ſuch, as ſhould have Expoſ.no mixture of evil. But what conſiderations might be to order and guide it ſhould not be wanting. Mens angers are very unclean, there is much ſmoke and fil thy ſtuff together in their fire. But here in Exod. 15. 11. [God is ſaid to be] Glorious in Holineſs. Gods vials [of wrath] are golden, Revel. 15. 7.
Let us labor to be holy in our anger. This is a rare Uſe.thing, if there be any corruption in mans heart it uſualappears in his anger.
2. Becauſe of his gracious carriage toward them in regard foreignof his Covenant, to make that good to them, he would remember his faithfulneſs to Abraham.
Obſ. 1. God delights to ſhew the glory of his Holineſs in mercy, and in pardoning of ſin rather than in revenging for ſin.
Obſ. 2. Gods faithfulneſs is a ſpecial part of the glory of his Holineſs.
Uſe, 1. Hence ſee how Holineſs will help our faith.
Uſe, 2. Let us manifeſt our holineſs in our faithfulneſs. I am holy to make them holy; to ſanctifie them to my ſelf. In the midſt of thee.foreign.
Caſting the beams of his Glory on every fide of him.
But how in the midſt, when they ſo vile, and caſt off Queſt.from being his people, a ſink of Idolatry and wickedneſs?
In reſpect of ſome of his Elect Saints.Anſw. Obſ. 1
Obſ. God continues among a people for his Saints, his Elects ſake. The Saints ſhould conſider of God, a holy God in the midſt of them, and accordingly behave themſelves, Levit. 26. 12. I will walk among you, and I will be your God; But 2 Cor. 16. 16. I will dwell among them, and walk in them.
Obſ. Men of Place and Government, ſhould be in the Obſ. 1.midſt of thoſe that are under them, carrying themſelves holily, though they ſhould be froward, pettiſh, ſinful, yet they ſhould carry themſelves according to rule in all holineſs, gravity, wiſdom, moderation, &c.
Rivit, Tarnovius, with ſome others, thinks that here is Expoſ. 2.(Enallage Numeri) a change of the number (Sanctus, for Sancti) Holy, for Holy Ones, or Saints, and ſo hath reference to the deſtruction of Sodom, becauſe there were no righteons, here are.
Obſ. The Saints are of great uſe in the places where Obſ. 2.they live. They are the cauſe of mitigation of Judgments. I will not enter into the City.
Luther thus, God would [ſignifie himſelf] to be merciful Luth. Expoſ. Cultum meum non ponum in unâ tantum civitate, ſed per totum mundum from the riſing of the Sun, &c.to ſcattered Iſraeh among the Gentiles, Vt tamen non redeant ad Politiam Moſaicam, but ſo that they ſhould not return to the Moſaical Law.
But rather it is to be taken in reference to the manner of Gods proceedings in the deſtruction of Sodom; after he had done conferring with Abraham, he entred into the City, and deſtroyed it by fire and brimſtone.
Obſ. God many times ſtands at the gates of a City, ready to enter in and deſtroy it, but humiliation in prayer, Obſ. 2.and reformation keeps him out.
God hath not entred in here thus yet; Oh! let not Uſe.our ſin cauſe a meroiful God to go out, and a provoked God to enter in.