An Exposition of Hosea 4-7, Biblical commentary 1 · Chapter 4 · Verse 14
Verſe 14.
I will not puniſh your daughters when they commit whoredom, nor your ſpouſes when they commit adultery.
This is as ſevere an expreſſion as any we have in the Scripture, They ſhall commit whoredom and adultery, yet I will not puniſh them. It is ſtrange, God hath threatned whoredom and adultery with death, and threatned the Prieſts daughters that committed fornication, with fire; and this is ſpoken here of the Prieſts eſpecially; but here ſaith he, I wil puniſh none of them when they commit whoredom or adultery.
Theſe words are read by ſome interogatively, Will I not puniſh them? and then they carry another ſenſe. But I think that is not the ſcope.
Others reade theſe words comparatively, and that I confeſs hath ſome probability in it, I will not puniſh them,] that is, I will not puniſh them in compariſon of you, for your example makes them ſuch as they are, you ſhould reſtrain them, and though the ſin be great in them, yet in compariſon of you they ſhall not be puniſhed at all. Wicked parents they look upon their children when they are wicked, as ſwearers, lyars, unclean &c. they look upon them as thoſe that it will go very ill withal. Well, it ſhall go ill with them indeed, but if you be ſo too, it ſhall be worſe with you: Many wicked parents are loth their children ſhould be wicked: I have known ſome drunkards and whoremaſters, have put their children to be educated by Puritans; they are wicked, yet their conſciences tell them it is not good for their children to be ſo. But the truth is, if you be wicked and your children too, though they may periſh in their ſins, yet you ſhall periſh with a ſeven-fold deſtruction.
But thirdly it is read plainly by moſt thus, I will not puniſh them when they commit adultery] that is, I will ſhew my wrath againſt you in this that I will even give up your children and your wives, let them do what they will I will not reſtrain them by any puniſhment. And this is many times a way of Gods judgment againſt wicked ones, that the Lord will not reſtrain them in their evil waies, that's the eſpecial Note from theſe words,Obſer. That it is one of the moſt fearful judgments of God in the world, for the Lord not to reſtrain men from their wicked waies but to let them go on and to have their will in them for a while. Hierom Hierom.upon thoſe words in Ezek. 7.4. I will not ſpare. God doth not ſpare ſaith he that he might ſpare, he hath not mercy that he might have mercy upon people, that is, when God intends any good then he will not ſpare, that is, he will afflict and chaſtiſe, thoſe that he loves he will chaſtiſe, but if you be baſtards and not children he doth not care for chaſtiſing of you.ſimile All the while a parent hath any reſpect to a child and intendeth he ſhould inherit, he doth correct him, but when once he hath caſt off a child and is fully reſolved he ſhal never inherit one penny of all that he hath, he lets him go on and take his courſe. A Phiſitian doth ſo with a patient, he will give him potions and bitter potions all the while that there is hope, but if the diſeaſe be grown too ſtrong and there is no hope,Hom. 8. in 20. cap Exod. vis indignantis Dei terribilem vocem audire, &c. Luther Vae illi ad quorū peccata conni…eo Deus. he lets him alone; thus God deals with ſinners many times in this world. Origen Origenin one of his Sermons upon Exodus quoting this Scripture he hath this expreſſion, Will you hear the terrible voyce of a provoked God! I will not puniſh your daughters when they commit whoredom nor your ſpouſes when they commit adultery, this is the moſt terrible thing this is the moſt extream thing of wrath and judgment that can be imagined, here is a terrible voice of God indeed, I will not puniſh you. So Luther, Wo to thoſe men at whoſe ſins God winketh. It is a fearful judgment to fall into the hands of the living God, but it is a more fearful judgment to fall out of the hands of the living God in this regard. Many men bleſs themſelves in this that they can go on in the world and ſin and ſin and ſtill proſper and thrive, they do not pray in their families as others do, they are not ſo ſcrupulous in their conſciencces as others are, they are not ſo ſtrict to walk exactly as others, yet they thrive in their trades as others, they are as rich as others, as healthful as others, they have as fine bodies, as hanſom children as others, and upon this they are hardened in their ſin. Oh but know, though thou mayeſt bleſs thy ſelf in this thing, yet it is the heavieſt curſe of God that can bee upon thee unleſs he ſhould ſend thee quick unto Hell. There is no ſuch brand of a reprobate as this for God to ſuffer a wicked man to proſper in his ſin.
Hierom hath this Note upon theſe words,Hierom Quando videris peccatorem divitijs affluentem jactare ſe potentia & ſanitate abundare delectare conjuge coronâ circundare liberorum, dic in illum comminationem compleri. when thou ſeeſt ſaith he a ſinner flow wth wealth, when thou ſeeſt him boaſting and braving of his power, when thou ſeeſt him very healthful and hail and have a luſty body, when thou ſeeſt him delighting in his wife, when thou ſeeſt him to have a company of brave children, bravely arraied, then ſay the threatning of God by the Prophet Hoſea is fulfilled upon that man.
Thy judgment is very great in this, for the leſs puniſhment thou haſt now the more thou art like to have hereafter. The leſs puniſhment the more ſin and ſo the more miſery. Know that Juſtice will have ſomewhat and much too for the forbearance of her act, of her ſtroke, and certainly it were better for thee that art a wicked and ungodly man that thou ſhouldeſt beg thy bread from door to door. Perhaps now thou haſt much coming in, thou lieſt ſoft and fareſt daintily, while others are put to miſerable extremities and have ſcarce a rag to cover them, or a bit of bread to put in their bodies, and in cold weather have no fire to warm them, and yet thou art ungodly and wicked, know that it were better for thee, and thou wilt one day ſay it and wiſh it thy ſelf, that thou hadſt been in ſuch a caſe as the poor beggar that hath begged a farthing at thy door, and it is Gods wrath upon thee that thou art not now as miſerable as they. Let us therefore ſtop the troubles of our thoughts in this, we ſee the wicked how they proſper in the world and how vile men are exalted, and though they undertake cauſes that we know are abominable in the eyes of God, and we know their waies are loathſom before God, and they provoke the God of Heaven in their wicked waie… and tempt him to his very face, yet they proſper. They are indeed ready to take this their proſperity as an argument that God approveth of their waies, and that God loves them. Oh let us not (I ſay) be troubled at their proſperity, for it is ſo far from Gods ſhewing it as an argument of his approbation of their waies, that it is one of the greateſt judgments that can poſſibly befall them in the world, when God ſhall ſay let them go on and fill up the meaſure of their ſ…ns, they ſhall have their hearts deſire for a while and ſo ſhal be fatned up to their deſtruction. This few will conceive of but ſuch who have ſpiritual eyes. Carnal hearts are ready to call the proud happy, and to think thoſe to be in the beſt condition that are moſt proſperous in the world; but this text teacheth us the contrary. It follows.
For themſelves are ſeparated with whores.
For themſelves.] Ipſi. Here God chargeth the perſons (your daughters and your ſpouſes, for they are ſeparated with whores) per modum indignationis, ſo interpreters note upon the place,Text Opened God chargeth the perſons by way of indignation. As when one man is ſpeaking to another and his anger riſeth, he turns from him and ſpeaks to ſome body elſe, ſo God ſeems here to have his anger ſo ariſe againſt his people, that he turns as it were from them as if he did ſpeak to ſome body elſe, though indeed he meaneth them; themſelves are ſeparated, or divided themſelves,
Junius Junius.reades it only ſo, they have ſeparated; and ſo addeth to it Res opimas, they have ſeparated fat and plentiful things, their choice and rich things that they had at home, ſo he carries the meaning and not improbably, the beſt meat they had or any precious thing they had at home, they would ſet it apart under pretence of conſecrating it to a religious uſe, and then when they went to ſacrifice they would eat that among their whores, and ſo deceive their ſpouſes at home, and ſay they would ſet this apart for their gods and ſo carry it and ſpend it among their whores. That is the interpretation he makes upon the word Seperate.
Others I confeſs carrie it thus, They have ſeperated themſelves from their God: firſt in ſpiritual whoredom: and then from their wives in bodilie uncleanneſs.
Or elſe thus, Separated: That is, gone alone in ſecret where they might not be known, as the filthineſs of that ſin cauſeth men to deſire to be hid, and when they have got into a ſecret place or ſeparated themſelves from all that know them, then they commit that bodily uncleanneſs; as many men when they are gone abroad from their own houſes, in their journies in their Inns, that is a fit opportunity for their filthineſs.
Thus God gives the reaſon why their daughters and their wives commit this uncleanneſs, becauſe they themſelves do ſo. Thence the Note is, When parents are filthy and unclean, Obſerv.what can be expected from the children but that they ſhould be ſo too? Take it either in bodily or ſpiritual uncleanneſs. In bodily, David commits adultery, and Amnon commits inceſt; and in ſpiritual, Jer. 7.18. The children gather wood, the fathers kindle the fire, and the women knead their dough to make cakes to the Queen of Heaven. If fathers and mothers be Idolaters children will be ſo too; ſo it is at this day, in ſuperſtitious places, take any that are ſuperſtitious that ſtand upon the old way, if the father and the mother do ſo, the children will do ſo too, any that are Malignants, if the parents be ſo, the children though young it is ſtrange to hear in what a way they will ſpeak, becauſe their parents are ſo. Which ſhould be a good caveat unto all parents to make them take heed what they do before their children, he that ſins before a child ſins twice, Uſe. for the child will do as his father doth, he thinks it enough that my father ſaid ſo, or my father did ſo. T…ke heed how you ſin before your children.
But this word tranſlated Whores, and the other that follows Harlots, have a further ſignification than our Engliſh here expreſſeth it. According to moſt Interpreters it hath this meaning. It preſents to u… thoſe women that worſhiped B…al Peor, or Priapus that unclean god. In 1 King. 15.13. it is ſaid of Aſa that he took away Maachah his mother from being Queen,ne …ſſe… princeps in ſacris pri…pi. now it is interpreted by ſome that he removed her that ſhe might not be a ſpecial Queen in the ſolemnity of that unclean god Baal Pe…r, which Idol ſhe had ſet up in a grove. So then thoſe women that were devoted to the ſervice of that unclean god, in whoſe worſhip there was moſt abominable filthy uncleanneſs, yet theſe people did ſeperate themſelves to thoſe women, not to ordinary whores, but to thoſe that were conſecrated to the ſervice of that unclean god, and ſo went to worſhip that unclean god, and committed uncleanneſs with the women devoted to that ſervice.
And the other word, Sacrificed with harlots, if we were to take it meerly according to our tranſlation, harlots, then the Note is only this,Obſer. That thoſe that are filthy and unclean, yet they will ſometimes make ſome ſhew of Religion. Harlots and yet ſacrifice? how can theſe two ſtand together? One would think harlots ſhould caſt off all ſacrifice. No, many times ſuch as are filthy and unclean will make a ſhew of Religion, to think to ſatisfie al their filthineſs with ſome Religious action; as the harlot in the Proverbs ſhe had peace-offerings, and the rather ſhe had them, ſhe made her peace-offerings but preparations for her committing of uncleanneſs. What horrible wickedneſs is this! yet this is ordinary for many that are very devout in ſome Religious duties, and upon that they think they have ſerved God well, God hath had his turn and ſo they think they may take the more liberty to the fleſh afterward; It is true we are ſinners, we cannot ſerve God alwaies, we will ſerve God ſometimes and ſo take the more liberty becauſe of that. It is an abominable thing to joyn filthineſs and ſacrifice both together.
But this word tranſlated harlots here, hath a great deal further meaning I ſuppoſe than our Engliſh can expreſs or bear. The word foreign tranſlated harlots, foreignit is meant of the Prieſts with the conſecrated ones. This doth more juſtifie the interpretation of the other word whores, for I told you by that was meant thoſe women that worſhiped Baal-Peor, for there the word ſignifies the conſecrated ones, the holy ones. You will ſay, holy ones, how can it be tranſlated harlots then?per Antiphraſin. Lucus quia minimè lucet. Yes, meerly by way of contrariety, for ſo the Scripture expreſſeth things and words, and ſo doth other languages too, as wood is called wood by a name that comes from light. So here, holy ones, that is, devoted to filthineſs as others do conſecrate themſelves to God and therefore are called holy ones in a quite contrary ſenſe, becauſe they rather devoted themſelves unto all manner of filthineſs. And that I think is the meaning of this place, the Prieſts of Baal. Peor they are here thoſe that are meant that this people did ſeparate themſelves for.
Hierom upon the place hath this Note,Hierom he ſaith that the Romans in diſgrace of the French uſed to ſeparate Prieſts of that Nation for that Idol and to make them Evnuches, from whence all ſuch Prieſts to that Idol that they had (which was the like to that of Baal-Peor the Jews had) they uſed to call Gallos, French-men to put an ignominy upon that Nation for ſome eſpecial revenge they had to them, and they would have them to ſerve that Idol being firſt made Eunuches.
Take it thus then and it will afford us a very profitable inſtruction. Theſe people were grown ſo corrupt that they had forſook the true Prieſts of God and the Prophets of the Lord and ſeparated themſelves from the Lord to joyn in ſacrificing with theſe filthy Prieſts of Baal-Peor, that unclean Idol that is ſayd in Scripture to be that ſhame.
But only here is a Scruple how can it be meant of Prieſts when the word in the Hebrew is in the feminine gender? Queſt. Anſw. That is anſwered thus, becauſe of the effeminateneſs of theſe Prieſts, ſome of them were made Ev…ukes and ſo might be put into the feminine gender in that regard, and they were grown to be ſo ſottiſh and filthy that they loſt the very name of men. Therefore Aquila he turns it, Cum mutatis, Aquila foreign. ſic vocal effeminatos.ſo he calls thoſe that were effeminate, they were changed from men into women, and ſo the Scripture ſpeaks of men that have loſt their true fortitude and are changed from it, they are called women or men of womaniſh ſpi…i…s; And ſo the Heathen Poet Virgil, he calls the Trojans women not men, which he had from Homer, *Oxe…e phrygia, neq, enim phryges. Virg. lib. 9. foreign. Hom.becauſe they were rather to be of the feminine than the maſculine gender.Women ſhall rule over thē, Iſa. 3. vid. Hier. Therefore the Prieſts here of that unclean Idol had the feminine gender put upon them.
Or as Cyril and Theophilact and others think that theſe Prieſts ſeemed to be men, but were indeed women. So that then by this text is meant ſuch notorious proſtituted filthy ones that were conſecrated to be as Prieſts to the ſervice of this unclean Idol. Now then here riſeth the Note from hence this was their abominable vileneſs, to forſake the Prieſts of the Lord, to ſeparate themſelves from them and to joyn with ſuch unclean Prieſts as theſe Prieſts of Baal-Peor were. Here were Separates indeed. Have we not many amongſt us at this day … vile and wicked, of as wicked ſpirits as theſe, whoſe hear… …re againſt the faithful Miniſters of God, againſt the purity of Gods Ordinances, & they ſeparate themſelves to any drunken unclean filthy Malignant Prieſt? It was juſt ſo here for all the world, there were the true Prieſts of God in Judah, they had the true Ordinances of God there, and yet theſe men rather than they would joyn with them in the true ſervice of God, they will ſeparate themſelves to the Prieſts of Baal-Peor, to theſe filthy and unclean and baſe Prieſts, and they think there is more good to be had in joyning with them than with the true Prieſts of God. How hath God of late diſcovered the filthineſs and malignancy of out ſuperſtitious Prieſts who cared not what became of our Liberties of Religion, of our Liberties as men, of our Religion as Chriſtians, ſo they may have their luſts; yet how vile are mens ſpirits ſtil that though faithful and conſcionable Miniſters are ſent amongſt them who would reveal the mind of Chriſt and the way of Heaven unto them, that they may now know more in one month than before they knew in many yeers if they had hearts to hearken to them, yet they will ſeparate themſelves and joyn rather with ſuch as are manifeſted to be of moſt vile ſpirits, not only malignant but filthy and wicked in their lives, and commend them for the only men, theſe they love with their very hearts. Heretofore when they had but ſome Sr. John that could only reade prayers ſent by the Biſhop, and godly Miniſters were thruſt out, yet if men did then go from their pariſh Church to hear a Sermon, how did they cry out upon ſuch then, they were called Sectaries and Schiſmaticks preſently; but now when men of vile and malignant ſpirits are by a better Authority put out for their wicked lives, and godly and holy men are put in their rooms, yet theſe they will not hear though it be in their own pariſh Church, but if a malignant Preacher be in the City, to him they will flock: Who is the Separate or Schiſmatick now? they ſeparate themſelves now to ſuch men, and now they think they may hear thoſe men they can moſt profit by, that is thoſe that preach things ſutable to their ſpirits. When the caſe come… to be mens own how partial are they in their judgments? I know nothing ſets out the condition of theſe men as theſe words do, though as they are read in your books there is no ſuch thing appears, but the words according to the Original ſignifies ſeparating themſelves to unclean Prieſts.
Therefore the people that do not underſtand ſhall fall.
This is the cloſe of the verſe. Well might he ſay that they are a people that underſtand not indeed,Obſerv Idolaters are no underſtanding people, they do not underſtand, they are ignorant people. You will ſay, ignorant, many of them are Scholers and learned? But they are ignorant of the waies of God, even their Prieſts are and for the moſt part the people are, and their very deſign is to bring ignorance into places, that their Idolatrous waies may be the ſooner imbraced.
The people that do not underſtand ſhall fall.] Underſtand what? what did not theſe people underſtand that was the cauſe of their fall? They did not underſtand theſe things.
Firſt, They did not underſtand the deſign that Jeroboam had and thoſe Princes that followed him. Poor ſimple people they were led by vain pretences, Jeroboam he pleaded this, that he was for the true Religion, he was for the worſhiping of the true God, only he would not have the people ſo tired as to go up thrice a yeer to Jeruſalem, that was not ſo neceſſary. But the truth is, that the deſign that Jeroboam had under al his pretences of worſhiping the true God and being a friend to the true Religion, it was to bring them under his own government, to tyrannize over them, and to keep them from that right way of government that they ſhould have had. Now this people they did not underſtand this, they were carried away with fair words, if Jeroboam did but pretend Religion and profeſs that he did it meerly out of reſpect and love and in favour unto them, and that for his part he intended to ſet up the worſhip of God as much as any, though his deſign was another thing, yet this people were led away and did not underſtand. They did not underſtand the deſign of Jeroboam and his Prince…
Secondly, They did not underſtand that the acceptation of Gods worſhip did not depend upon the outward pump and bravery of it, but upon the rule, according to what God had required. They underſtood not this. They were led away meerly with the fair ſhews and pomp of Religion, but they did not underſtand that al the acceptation of divine worſhip cometh from having a divine rule. Moſt people at this day underſtand not this, and that is a great evil.
Thirdly, They did not underſtand this, That their ſafety did more depend upon the true worſhip of God than upon all the politick wiſdom that poſſibly could be. They underſtood not that their protection depended upon Gods ſervice and worſhip, but they thought to go politickly on to provide for their own ſafety, and they thought their ſafety depended upon their wiſe men that underſtood better than they. And then,
Fourthly, They did not underſtand, that whatſoever was commanded by their Governours or taught by their Prieſts, yet if it was againſt the mind of God it would not excuſe them from judgment and deliver them from the wrath of God, though their Migiſtrates did command it and their Prieſts did teach it.
They did not underſtand theſe four things, and for not underſtanding theſe four things they ſhall fall. This was that which brought them down and did ruin this people.
There are divers degrees of not-underſtanding.
Firſt, When people do not underſtand meerly for want of the means of knowledg. This excuſeth not wholly, but they ſhall even fall though they have no means.
Secondly, When men have means yet thorough their negligence in the uſe of the means they do not underſtand.
Thirdly, When they are not only guilty of negligence but they oppoſe and ſhut their eyes wickedly againſt that means of knowledg. Then they ſhall fall indeed.
Fourthly, When having knowledg heretofore, now they loſe it by their often reſiſting of knowledg and ſo come to fail in their underſtanding.
Laſtly, When they ſo provoke God as that he hath given them up unto a ſottiſh ſpirit ſo… at they ſhall not underſtand. Now theſe people fall deepeſt. Where all theſe five are (as they are in many places) ſurely that people muſt needs fall. My brethren have we not cauſe to fear our not underſtanding at this day in theſe five degrees?Applic. And in a great part even in thoſe four Generals, The not-underſtanding the vain pretences of our adverſaries of what our Cavaliers ſay.
Firſt, That they fight for Religion, and they make ſuch and ſuch kind of proteſtations, and they intend nothing but the liberty of the ſubject, many people are led away with theſe pretences and underſtand not that their deſign is to bring them under ſlavery and to take away their Religion. And this want of underſtanding is like to cauſe us to fall.
Secondly, People underſtand not that the worſhip of God muſt have the word of God to be the rule, and that the government of the Church muſt be according to the word. They think what ſhall be moſt ſutable to the reaſons of underſtanding men that is beſt. Becauſe men underſtand not this we are in danger to fall.
Thirdly, People at this day think there is too much to do about Religion, and let us rather go in a way of policy to provide for our ſelves, as for that why ſhould we injure or trouble our ſelves ſo much? we have troubled our ſelves too much already. People think not their ſafety is in Religion therefore they ſhall fall.
Fourthly, people think if they be taught ſo by their Miniſters that's enough for them. Is it not ſo with us now? Therefore we have cauſe to fear that the Lord intendeth us a grievous fall.
Yea as thoſe four Ojects, ſo the four degrees of want of underſtanding.
In many places they have no means, many Towns and Countries have ſcarce a Sermon in half a yeer.
In many places where there is moſt means there they are negligent of it, they rebel and ſhut their eyes againſt it and are weary of it.
And others that have had knowledg heretofore, have reſiſted their light, are grown ſottiſh: yea it is to be …eared that God hath delivered many amongſt us over to a ſottiſh ſpirit, it is impoſſible they ſhould remain ſo ignorant as they are if God in his juſt jugment had not delivered them up unto a ſottiſh ſpirit. To inſtance in this, Is it not a ſottiſh ſpirit of men that after all their oppreſſion and miſery that they have ſuffered, yet they will not underſtand, but joyn with thoſe that have oppreſt them and lay all the blame upon them that venture their lives to deliver them. Surely this is moſt groſs ſottiſh ignorance, that when men ſhall come and ſpoil them of their goods and raviſh their wives and children, yet in the mean time they rather cry out of thoſe that venture their lives to do them good as if the cauſe of their miſery was from them. Surely theſe people do not underſtand, can it be expected but that theſe people ſhould fall, themſelves and their poſterity, into the depth of miſery to be made ſlaves for ever?
They ſhall fall.] Idolatrous people ſhall fall; that's the next note. An Angel proclaimeth this, Babylon is fallen, is fallen. It is fallen already (my brethren,) how ever Idolaters ſeem to lift up their heads high yet they are falling, and fal they ſhal, God hath pronounced it, and the time is at hand; they have fallen off from God, and fall they ſhall by the hand of God, and the prouder they grow the nearer they are to their fall; Pride goes before a fall: while the Goſpel of Chriſt and his pure Ordinances that are now ſo oppoſed, they ſhall ſtand; and all ſuperſtitious waies, and perſons, they ſhall fall. That is obſervable that place before named, Revel. 14.6.Rev. 14.6 Opened An Angel flye… in the midſt of Heaven and preacheth the everlaſting Goſpel; and within a verſ. or two, another Angel cryes out, Babylon is fallen, is fall…n. When Babylon with all their Idolatrous wayes ſhall be fallen, then ſhall the everlaſting Goſpel be preached; the Goſpel and the Ordinances of Chriſt ſhall be everlaſting, ſhall continue for ever when all ſuperſtitious vanities ſhall fall. We find it ſo; how ever they thought to bear up all their ſuperſtitious waies by all the means that ever the devil or wicked men could deviſe to keep them up to perpetuity, yet have we not found that God hath blaſted them, and many of them are fallen? and though God bring his people into affliction, yet they ſhall riſe, the wayes of God ſhal riſe, Zion ſhall riſe, Babylon ſhal fall: the people that underſtand not, they ſhall fall.
A word or two about the meaning of the word in the original: The word is from foreign ſhall fall. foreignIt is nor often in ſcripture, very rare, and I find divers tranſlations of it. Shall be beaten, ſo ſome. Shall be brought into captivity, ſo others: And others again give this the meaning of the word, and ſo it doth properly ſignifie, Shall be perplexed. The word ſignifies to be brought into perplexity and doubtfulneſs of ones counſels, and waies, that they do not know which way in the world to go; that is the propriety of the word: I ſay, by their doubtfulneſs of their way, not knowing which way to go, being perplexed in their counſels, thereupon they come to ſtumble and fall. This people that do not underſtand ſhall thus fall. Indeed it is more proper and ſutable to the words before, they do not underſtand, therefore they muſt needs be perplexed in their waies and not know which way to go, and therefore muſt fall; as a man that is in the dark and knows not which way to go he muſt needs fall; ſo when men have left the true light and are in the dark they ſhall fall, and when they are fallen they ſhall be perplexed in that miſery into which they ate fallen. From whence theſe two Notes.
Obſ. 1 Firſt, That it is a fearful judgment of God and a forerunner of a grievous fall, for him to leave men to perplexed counſels. When men are perplexed in their counſels, one is for this way, and another is for that way, and then carry it back and then forward again, Oh this i… a forerunner of falling into grievous miſery. In Eſa. 19.14. the Lord threatneth Egypt that he wil ſend a perverſe ſpirit in the midſt of them & they ſhal er in every work as a drunken man ſtaggereth in his vomit; they ſhall er in their counſels and this comes from a perverſe ſpirit. The Lord many times ſends a perplexed ſpirit and a perverſe ſpirit in judgment upon men, and what then? then they reel and ſtagger up and down in their counſels, firſt they will go one way and then another, and ſo bring a great deal of ſorrow and trouble upon a people. The Lord grant our enemies theſe perplexed counſels, and deliver us from them.
Obſ. 2 Secondly, It notes thus much, That when they are fallen and are once down and have brought miſery upon themſelves and others by their ill waies and counſels, then they ſhall be ſo inſnared and moſt dreadfully perplexed that they ſhall not know which way to go or what to do. Men that are Idolatrous and ſuperſtitious, and men that God leaves to themſelves they are in miſerable perplexity when they are fallen, they are as thoſe poor blind men in 2 King. 6. that Eliſha led to Samaria in ſtead of Dothan, what miſerable perplexity were they in when they found themſelves in Samaria among their enemies?ſimile So when men are left unto themſelves and God hath brought them into thoſe perplexities, when they ſhall ſee the fruit of their perplexed counſels, how grievous will it be? On the other ſide, when a man goes according to the rule of Gods word, and in the uprightneſs of his heart deſires to be directed according unto that rule, though ſuch a one ſhould meet with trouble and fall into affliction for his trial, he need not be perplexed, there ſhall be quietneſs and peace to his ſpirit in the midſt of his afflictions, why? becauſe he hath followed God, he hath gone according to his rule. It may be he knows not Gods end in bringing him into affliction, he underſtands not the depth of Gods waies, yet having endeavoured in the ſincerity of his heart to walk according to Gods will, you that have done ſo, you underſtand much, though you ſhould fall into affliction yet you ſhall not fall into perplexity.