An Exposition of Hosea 4-7, Biblical commentary 1 · Chapter 4 · Verse 17
Verſe 17.
Ephraim is joyned to Idols; Let him alone.
You have heard before that God gives warning unto Judah to take heed of the ſins of Iſrael, of the ten Tribes; And many arguments are uſed; ſome you have heard, and others remain.
This 17. verſe hath two ſtrong arguments for it.
Firſt, Ephraim is joyned to Idols, Ephraim engaging himſelf in that way of falſe worſhip is now ſo in wrapped in that ſin and guilt that he cannot tel how to get out, he is joyned to it:Note As it is the way of Idolaters and the curſe of God upon them, that when they are once got into that ſin it is very hard ever to recover them out of it. Take heed Judah that you come not into it.
Secondly, As he is joyned ſo, being ſtrongly ſet upon his Idols, ſo the Lord hath given him up to his Idols. There is this curſe of God upon him to ſay, Let him alone. Oh Judah take heed what you do then. So that theſe words are brought in as two arguments to perſwade Judah not to do as Iſrael hath done, and indeed all the remainder too of this Chapter is brought in this way.
To ſpeak then of theſe:
Ephraim is joyned to Idols] Ephraim, why Ephraim was dead long ago, Ephraim was one of the Patriarches, the child of a Patriarch at leaſt, he was the grand-child of Jacob, and he had a great bleſſing upon him, Gen. 48.20. In thee ſhall Iſrael bleſs, and ſhall ſay, God make thee like Ephraim. Ephraim had a ſpecial bleſſing upon him, ſuch a bleſſing as that the reſt of the Tribes ſhould ſay, God bleſs thee, and make thee like Ephraim (for Joſephs tribe was in Ephraim and Mannaſſes:) and yet now it is ſaid, that Ephraim is joyned to Idols.
Why Ephraim?
Becauſe that the chief of the ten Tribes that were now joyned to Idols were the children of Ephraim, Expoſit. 1for Ephraim and Mannaſſes ſtood in ſtead of Joſeph, that Patriarch, and the children I ſay of Ephraim were thoſe that were joyned to Idols, which were the chief of the ten Tribes. From whence the firſt Note is this. That
Children that are wicked they are great diſgraces and diſhonors unto their parents. Obſ. 1.Ephraim that was dead long before ſuffers diſhonor by his children that are now joyned to Idols. Uſe. Let children out of reverence and reſpect to their parents take heed what they do.
Secondly, All the ten Tribes were joined to Idols, why then Expoſit. 2 is Ephraim named rather than any of the other? The reaſon is this, becauſe that Jeroboam and the Princes were all of the tribe of Ephraim, and therefore all is put upon them. He doth not ſay the ten Tribes are joyned to Idols, but Ephraim is, becauſe indeed the Idolatry of all the other nine Tribes was from the Idolatry of Jeroboam and the Princes that were of the Tribe of Ephraim. From whence another Note is this, That,
The Governours of people are uſually the cauſes of the evil of the Obſ. 2 people, and eſpecially in the point of falſe worſhip. If Governours be ſuperſtitious and Idolaters, if they will favour Idolatry, all the people uſually or the generallity of them will go that way. They contract the guilt of the Idolatry of all the falſe worſhip of the people. Ephraim doth, Jeroboam and the Princes that were of that Tribe contracts all the guilt of the Idolatry of all the ten Tribes, therefore it is ſaid Ephraim only, as if only Ephraim was joyned to Idols. Governours therefore that are ſuperſtitious and Idolatrous have woful guilt upon them, and we have cauſe to lament their condition exceedingly. We reade in that ſecond of Matthew where the wiſe men came to enquire after the King of the Jews, they came from a far Countrey, they ſaid they had ſeen his ſtar and they deſired to know where the place was that he ſhould be born in: It was a mighty work, & ſuch a work as did trouble Herod, and al Jeruſalem with him was in a mighty trouble what this ſhould be, a ſtrange thing, that ſuch wiſe men ſhould come ſo far, from a far Country, and tell us of a ſtar that appeared, and that a King of the Jews ſhould be born, all the people were troubled together with the King, ſo as that they called a counſel of all the chief Prieſts and the Scribes and ſuch as were expert in the Law, to know where Chriſt ſhould be born, and this Counſel told them that the place was to be in Bethlehem, and upon that the wiſe men according to their direction or according to the ſtar,Note went to find out the place; But mark, you do not reade of any one of all the people of Jeruſalem that went with the wiſe men; Although they were ſtirred at it and thought it a wonderful work that a ſtar ſhould thus appear, and that theſe wiſe men ſhould come and enquire for the King of the Jews, and that their own Teachers ſhould tell them that he was to be born at Bethlehem and thereupon they went to Bethlehem to ſearch it out, yet (I ſay) we do not reade that any of the people went with them; No, they durſt not becauſe of Herod, Herod that was then their Prince he did not frame that way, and therefore not one of the people would follow after the wiſe men to ſearch after Chriſt. So it is uſual, that when Governors diſcountenance the waies of God, the people generally do as they do; And eſpecially Governours that are in waies of ſuperſtition and Idolatry, and together with thoſe waies ſhall give people liberty to ſatisfie their luſts, then they will cleave unto them indeed, as Jeroboam and the reſt of the Princes did, they ſet up a falſe way of worſhip and together with that they gave libety unto the people to ſatisfie their luſts, as appeared partly before and will further appear in this propheſie; And this was one ſpecial way by which they gained the hearts of the people to them in their falſe worſhip becauſe they gave ſcope and liberty to their luſts. Let any Princes and Governors ſet up and countenance any falſe way of worſhip, and together with it give liberty to the people for the ſatisfying of their luſts and they will gain enow unto them, there is no cauſe to wonder that ſuch Princes ſhould have ſo many to cleave unto them, ſeeing the people know that by cleaving unto them they ſhall have liberty to enjoy their luſts. That is a ſecond Note.
Thirdly, Ephraim is j…yned to Idols. Expoſ. 3.] The word is foreign and it ſignifies in the Par…iciple, Incantatus, ſuch a kind of joyning as your Inchanters in the waies of their conjuration joyn their unclean ſpirits to them, that is the propriety of the word; ſo Ephraim is joyned to his Idols, cleaveth to his Idols, or (as ſome turn it) is glued to his Idols, and that unclean ſpirit that carries him on to the waies of Idolatry, he comes to be one with him; as it is ſaid of Beleevers, that they are joyned to the Lord Chriſt, and ſo they are one ſpirit; ſo Idolaters are joyned to the Devil and are become one ſpirit, that is the meaning, they are glued to that unclean ſpirit and ſo they come to be faſtened to their Idols, that is the propriety of the word. From thence the Note is, That,
Idolaters hearts are very ſtrongly glued to the waies of Idolatry, ſo that it is very hard for any to get off their hearts. Obſ. 3Jer. 8.5. They take faſt hold of deceit; they will not eaſily be taken off. And Jer. 2.10.11. Paſs …er unto Kedar and conſider diligently, and ſee if there be ſuch a thing; Hath a Nation changed their gods, which are yet no gods? Ked…r was one of the vileſt places of all: Wo is me ſaith David, that I have my habitation in the tents of Kedar: yet ſaith God, go thither and ſee whether they have changed their gods. Thoſe that are the moſt vileſt Idolaters yet they will not change their gods, their hearts are joyned to their gods, let their hearts be never ſo baſe and their gods never ſo vile; as the Egyptians, they would worſhip Leaves, and Garlick, and Cats, baſe and vile things and yet they would not be taken off from their Idolatrous waies. I have read of a people in India in the Iſle Zolon, that worſhiped an Apes Tooth, and when it was taken from them they offered an unconceivable ſum of treaſure to regain that their Idol again,An Apes tooth. they are ſet upon their waies of Idolatry though it be never ſo fooliſh, never ſo ſottiſh.
And eſpecially if Idolaters have outward proſperity, to be as the glew and cement, to joyn their hearts to that way of falſe worſhip, then they are joyned indeed. Take men that are ſuperſtitious and if they do proſper in their waie…, this their proſperity is the glue and cement to joyn their hearts ſtrongly to thoſe waies, there is no getting of them off from them. And though they have been long in that way of falſe worſhip, they do nor like it ever a whit the worſe. I beſeech you obſerve this note.Note. In any thing that is falſe worſhip antiquity will make it venerable, and they will plead for it by antiquity, and ſay, it is thus and thus ancient, and their forefathers did thus and thus. But obſerve it, in waies of the true worſhip of God men are quickly weary, and becauſe they have had it a great while they deſire ſome novelty, ſome new thing. You ſhall have many people much affected with the truth when it is firſt revealed to them, and when they com to hear Sermons or ſuch exerciſes their hearts are much taken with them, but within a while they loath this Mannah and ſo fall off quickly from it! So that in the worſhip of God that is true and right, there the continuance in it makes it to be leſs eſteemed; but in falſe worſhip the longer people continue in it the more they eſteem it, and there antiquity makes it to be venerable, they do argue frō antiquity to make it the more honorable. This is the wickedneſs of the hearts of men.
But will Idolaters thus joyn to their Idols? will their hearts be glued to them? are they willing to be one ſpirit with them: Oh how much more ſhould we joyn to the Lord our God, joyn to Jeſus Chriſt, to be as one ſpirit with him? Uſe. That exhortation of Barnabus Act. 11.23. that with full purpoſe of heart they ſhould cleave unto the Lord, is a ſeaſonable Exhortation even at all times. Oh let us cleave unto God and his worſhip ſo as whatſoever arguments are uſed yet our hearts may never be taken off from the love of the truth; but let us ſay as once that Martyr did, Though you may pluck my heart out of my bowels, yet you ſhall never pluck the Truth out of my heart. 2 Martyrs ſaying.And the leſs there is between God and our hearts the more firmly ſhall we be glewed to him. Thoſe that are godly, gracious, they need not the glue, the cement of outward proſperity to joyn their hearts unto God, but godlineſs alone, the ſweetneſs that they find in God alone is enough to joyn their hearts unto him even in an everlaſting covenant. Thoſe men who ſeem to be joyned to God and his worſhip, yet if it be the glue and cement of outward reſpects that joyns their hearts unto God they will quickly fall off from it; But thoſe that are immediately joyned to God they will for ever keep to him, when there is nothing but God and their hearts together, nothing between God and them.
Ephraim is joyned to Idols] The word that is tranſlated Idols, it is by ſome tranſlated Anguſti, and ſo indeed it ſignifies,foreign dolore officere. Expoſ. 4. it ſignifies pain and trouble, for their Idols did in the concluſion bring them to pain and trouble. There are two reaſons why it ſignifies pain and trouble:
Reaſ. 1 Firſt, Becauſe that Idolaters were willing to endure much pain and trouble in the worſhiping of their Idols;Applic. which ſhould teach us not to account the worſhip of God tedious though it be ſomewhat hard to the fleſh; Idolaters would endure pain and trouble to the fleſh in the worſhiping of their Idols.
Reaſ. 2 Secondly, Such worſhip will bring pain and trouble to them in the concluſion.
But this is not the principal thing intended here, but the force of the argument is, Ephraim is joyned to Idols, therefore meddle not with him, do not you do as they do. So that when we ſee people ſet up falſe waies of worſhip in any place, Obſ. 4 and they are ſet upon thoſe falſe waies of worſhip, we muſt take heed of communicating with then in theſe falſe waies of worſhip; But this Note, to enter into it will take up a great deal of time.
Let him alone] Demitte eum, Let him go ſaith God, he is joyned to his Idols, let him go. Firſt, This is a ſpeech to Judah, let Expoſ. 1 Ephraim go ſaith God to Judah. Ephraim, they indeed are the ten Tribes, the moſt of the people of the Jews, but yet ſeeing they ſet up falſe worſhip, let them go, have nothing to do with them, do not converſe with them. It is a heavy judgment of God upon a people when the Saints ſhall let them alone,Obſer. when they ſhall withdraw from them. If God had any Saints in the world they were in Judah, and ſaith God to theſe Saints of his, let Iſrael alone and withdraw from them have nothing to do with them, though they be your brethren and Countrey men yet let them alone. Many wicked men they make nothing of this, and ſay when as Gods people that are the moſt ſtrict, and holy, and gracious, ſhall withdraw from them, and as heretofore they went out of the land becauſe they ſaw it ſo defiled with ſuperſtitious vanities, let them all go ſay they,Applic. we are well rid of them; And who knows but you may meet with ſuch expreſſions before you die? that you may have many that will be willing to be …id of thoſe that are moſt godly and gracious. Well, whatſoever men think and ſay, let them know it is a dreadful curſe of God upon a Nation for the Saints of God to withdraw and go from them, for ſo God threatneth it as one of the moſt, dreadful curſes; Judah, let them alone, have nothing to do with them: ſo when God ſhall ſpeak to his Saints that they ſhall withdraw from others of their brethren, (I ſay) it is one of the moſt dreadful judgments of God upon a people whatever they think of it. You know that expreſſion that you have of the moſt fearful curſe of God upon thoſe that are wicked in the 1 Cor. 16.22. He that loves not the Lord Jeſus, let him be Anathema Maranatha. Anathema, let him be accurſed,Maran Atha opened but Maran-atha the meaning of that is, the Lord cometh; Maran it ſignifies the Lord, in the Chaldee and Syriack; therefore in Dan. 4.19. and Dan. 5.23. there that word is tranſlated Lord, My Lord the dram be to them that hate thee, and Thou haſt lifted up thy ſelf againſt the Lord of Heaven, the word is Mari there, from whence that word Maran in the Syriack comes; Daniel living in Chaldea uſed that phraſe for the Lord, And atha ſignifies to come, Deut. 33.2. The Lord cometh with thouſands of his Sains, the word in the original there is atha *or you may take it as a Syriack word ſignifying to come.So that you have in Scripture theſe two words Maran and atha; what then is the meaning of that, Let him be Anathema Maranatha? That is thus, when men ſhall forſake Chriſt and the waies of his worſhip after means have been uſed with them then Anathema Maranatha, that is, let all the Saints of God leave them to the coming of Jeſus Chriſt, let them alone, do not meddle with them, when you have uſed all means you can then withdraw your ſelves from them and leave them unto the coming of Chriſt, and Chriſt will deal with them well enough; Let them not only be excommunicated, Uſe. for ſome when they were excommunicated though the Saints withdrew themſelves from them yet they ſought to gain them again, but ſome were ſo direfully excommunicated that they were to be let alone to the coming of Chriſt; ſo when thoſe that are godly ſhall firſt labour to deal with ſuch as are wicked and ungodly by admonition, and perſwaſion, and counſel, and they ſhall be refractory, and ſtout, and ſtubborn, and be as ſwine to trample under feet thoſe pearls, or as dogs to turn again and rend them, they are then to let them alone, that is, to let them alone to the coming of Jeſus Chriſt; and even in their own hearts ſay, wel we ſee no means can do them any good, Maranatha, the Lord cometh and he ſhall deal with them himſelf when he comes.
Expoſ. 2 Let them alone.] The Lord ſpeaks to the Prophet, as if he ſhould ſay, Hoſea, you can do n… good upon them, it is in vain for you to meddle with Ephraim, Let him alone; Juſt as Chriſt gave order to his Diſciples when he ſent them forth to preach the Goſpel, that if any place rejected them they ſhould go away and ſhake the duſt off their feet, it ſhall be a teſtimony againſt them ſaith he; So ſaith God here to the Prophet, let them alone, ſpend not your ſtrength any more upon them. The exhortations that come from the Saints, but eſpecially from Miniſters of the Goſpel, from Miniſters of God, be they what they will be, they are pearls and precious things, and God will not have them deſpiſed, he will not have them ſpent in vain;Obſer. therefore there is a time even for the Miniſters of God to let people alone. In Exod 33.7. we reade that when the people had notoriouſly ſinned againſt God, Moſes took the Tabernacle of the Congregation and pitched it without the Camp, he went away from the people and did ſeparate from them till they did repent, and would not come amongſt them, he took the Tabernacle and went away from the Camp at a great diſtance from them, more than ordinary; So there is a time even for the Miniſters of God to hold their peace and let people alone. Uſe Many people think they are troubled with Miniſters, and they could wiſh they would let them alone, why do they trouble us? we were quiet enough before they came, we would they would let us alone. There are many guilty conſciences that cannot come to a powerful Miniſtry but they find that the Miniſter hath in every Sermon to do with them, and he will not let them alone in their wicked waies, and this troubleth them and they had rather be let alone; had you ſo? It is one of the moſt dreadful judgments in the world for God to ſay, let ſuch a Miniſtry let a man alone. It may be ſome of you may be weary of the faithful Miniſters of God; you may be rid of them perhaps, God may take them away and you may be let alone, but yet know it is the brand of Gods wrath upon you.
Thirdly, This letting alone, it ſhews that God himſelf Expoſ. 3 would let them alone too, it is an evidence of Gods rejection of this people;ſimile It is as if a father that had uſed means to reclaim a rebellious child, and he regards nothing that is ſaid, at length ſaith the father, let him alone: what do you think is the meaning of this if the father ſhould ſay ſo? it is as much as if he ſhould ſay, I have done with him, I will own him no more, I will meddle no more with him:ſimile If a ſervant ſhould be ſtubborn and rebellious and after much means uſed to reclaim him ſhould not be reclaimed; the Maſter ſaith, let hi… alone let him take his own courſe, I will have no more to do with him; So here when God faith, Let them alone, it is as if he ſhould ſay, let them take their own waies, let them have their luſts to the full, let them joyn and joyn and joyn to their Idols and ſatisfie themſelves with their own devices, Let them alone. From hence there are theſe two Notes that are of mervailous uſe.
Firſt, That God hath a time to give over men to themſelves, to ſay Obſ. 1 that his Spirit ſhal no longer ſtrive with them. Oh many a man hath felt the Spirit of God drawing, ſtrugling, ſtriving with him to draw him from ſuch and ſuch a wicked way; he hath felt (I ſay) Gods Spirit mighty and ſtrong, what will you ſtill go on in this way of wickedneſs, uncleanneſs, drunkenneſs, oppreſſion, injuſtice, profanation, hypocriſ…e, ſelf-ſeeking and the like? but he hath been ſtriving againſt the Spirit of God and his luſts have even gotten the victory over the Spirit, ſo that God ſaith, My Spirt ſhall no longer ſtrive, I will not ſtruggle in vain, but let him go on and have his own waies; Oh it is dreadful when the Lord ſhall ſay of a drunkard, of an unclean perſon, of an hypocrite, I have been ſtrugling ſo long with them but yet their hearts have been oppoſite to me, let them alone in that wicked way and let them go on and ſatisfie themſelves in their wicked devices, Pſal. 81.12. They would none of me ſaith God, they would none of my waies, So I gave them up to their own counſels. Oh this is a dreadful gift! Many men that will ſet their counſels againſt Gods counſels, and will do it ſo long as that God at length gives them up to their own counſels: You will ſet your thoughts againſt my Truth, your counſels againſt mine, well, take your counſels, ſatisfie your ſelves in your own waies. And you know that place in the latter end of the Revelation, He that will be filthy, let him be filthy ſtill: Saith God, Let him alone; wil you be filthy? be filthy then. And that in Ezek. 24.13. Becauſe when I would have purged them they would not be purged, therefore they ſhal be purged no m…re ſaith God; I will let them alone, I will never ſeek either by my word or by my works to do them any further good, they ſhall be purged no more.
And the reaſon of this is:
Reaſ. 1 1. Becauſe God hath no need of men. God doth this to ſhew that he hath no need of you; Indeed he ſeeks by his Word to draw you to obedience to his ſervice, and you ſtand off and draw from him and will not come on; At length God will manifeſt himſelf that he hath no need of your ſervice, he can honor himſelf without you, though you periſh as filth and dung everlaſtingly.
Reaſ. 2 2. God therefore will let men alone in their ſin, becauſe he doth know how to fetch out glory to his own Name from their ſinnes. You will go on in your wicked waies, you will be ſtubborn and ſtout ſaith God, do you think to hinder me of my glory that way? well, do you take your fill of your luſts, I know how to glorifie my ſelf out of that ſin of yours that you do ſo much againſt my glory, therefore take your fill of it.
Obſ. 2 Secondly, which is the chief, It is the moſt wofull judgment of God upon any people, upon any perſon, when God ſhall ſay in his wrath, Let him alone, go on. The word is foreign and it is as much as to ſay, Let him be quiet, and Tranquillus; that quiet will prove a dreadful ſtorm. You know what the wiſe man ſaith, Wo to him that is alone, Oh wo to him that God ſaith, Let him alone, that is thus alone. Many men bleſs themſelves when they are let alone, and deſire it, Let us alone ſay they: Oh but when God ſhal ſay, Let them alone, this is a moſt dreadful thing indeed. It was a fearful evil, it proved at leaſt to be a fearful evil to Adam in Paradiſe when God let him alone, when God left Adam to himſelf what became of him? he undid himſelf what in him lay and all his poſterity, when he was but left to thoſe natural abilities he had it proved in the concluſion dreadful enough. Yea and when God ſhall but leave his own Saints, that have grace in them, ſhall but leave them for a little while unto themſelves, Oh what miſchief comes of it! As in 2 Chron. 32.31. Hezekiah was left to himſelf but a while and what a deal of miſery did he bring upon himſelf, when God did but leave him to himſelf to try what was in his heart? What, are there ſuch evil conſequences upon Adam in Paradiſe left alone, and the Saints left alone here, Oh what a dreadful thing is it then when God ſhall leave a ſinner alone, I mean one that hath nothing elſe but ſin in him, a wicked wretch that hath no grace at all in him?
Firſt, This is a teſtimony of very great diſreſpect in God of Reaſ. 1 his creatures, in this, that he accounts them not worthy of any further medling with, he loves them not ſo well as to meddle any further with them; it is a ſign I ſay of great diſreſpect of God unto them, as if God ſhould ſay, well there are others indeed that are ill enough, that are very great ſinners, but I have mercy for them, I intend to draw them to my ſelf, I intend to ſhew them th… evil of their waies and to turn them to me that they may be ſaved, but as for theſe I have nothing to do with them ſaith God, I have no mercy for them, let them alone, let them ſhift for themſelves as well as they can.
Secondly, The evil is great, becauſe they are then let alone Reaſ. 2 when they are going a pace unto miſery. To let a man alone when he is at home in his houſe and all things convenient about him, is not ſo much,ſimile but if you ſhould ſee a man in a mad humor running to the water to drown himſelf, and then to let him alone this were a great judgment. Though when a man walks in the ſtreet in an ordinary way no man will meddle with him but let him alone, but if you ſhould ſee a man running into the fire, or running to caſt himſelf into a Well or a Pond, no one then would let him alone: But now the Lord ſees ſinners running headlong into miſery, in… the bottomleſs pit, and even then God ſaith, Let them alone.
Reaſ. 3 Again, They were in the midſt of abundance of dangers and yet God ſaith, Let them alone. When a man is in ſafety among his friends and you let him alone it is not ſo much, but ſuppoſe you ſhould know of one that were invironed round about with adverſaries, or that them were wild beaſts round about him ready to devour him, and this meſſage were brought to you, Oh there is ſuch a friend of ours in great danger and you ſhould ſay, what if he be, let him alone, l… him ſhift as well as he can: So we are to know that all ſinners that are going on in their evil waies they are in wo…ul danger, dangers on every hand, and the Lord ſees and takes no…c… that they are in the midſt of dangers, yet ſaith God, Let them alone, they ſhall not have my protection and help. And this is a juſt puniſhment of God upon wicked ſinners that will go on in their wicked waies.
Reaſ. 4 Fourthly, When God ſaith, Let them alone, he intends this as the making of way unto ſome fearful wrath that is to follow after. Let my mercy and goodneſs let them alone but it is that they may fall into my wrath, and that will not let them alone, that will trouble them, howſoever they cannot endu… to be troubled by my Word, by m… Meſſengers, by my Spirit, but my Wrath ſhall trouble them afterward, that ſhall not let them alone; as in that place Ezek. 24.13. before quoted, Thou ſhalt not be pur… from thy filthineſs any more till I have cauſed my fury …o reſt upon thee; they ſhal not have any means to trouble them for a while, but at length my fury ſhall reſt upon them. When the Lord ſhall ſeem to be quiet toward men and let them alone; it is but to make way for fearful wrath that is coming after.
Reaſ. 5 Fiftly, If God once inflict this judgment upon ſinners to ſay, Let them alone, if God will not vouchſafe to ſpeak unto them any more, he will not then vouchſafe to hear them ſpeak unto him any more. If God once ſhall take away his Word from them. If once the Lord ſhall ſay, they would not hear me, they ſhall never hear me more, Let them alone, God will then likewiſe ſay, I will not hear them, let them cry in the anguiſh of their ſpirits I will let them alone; that is certain; When God ſhall let ſinners alone in regard of his mercy then he will let them alone too when the greateſt wrath ſhall be upon them, As thus, when they ſhall come under the greateſt affliction, the moſt dreadful miſeries and torments in this world and eternally in the world to come, when they ſhall then be crying, and roaring, and yelling out in the anguiſh of their ſpirits unto God, Oh that God would now have mercy upon us! God will let them even then alone, I will bring them into the fire ſaith God, and then I will leave them there; Oh think of this when you feel that there was a time when God was ſtirring and ſtriving with your hearts, but now it is not ſo as before, yet you are worſe in your lives than before.
And then further, It is a dreadful ſign of reprobation Reaſ. 6 for God to ſay of a people or of a perſon thus, Let them alone.
For firſt, What is reprobation?Reprobation what Reprobation certainly is not for God to decree to damn men, you miſtake in that, that is not the firſt act of God upon any man; but thus, reprobation is this, for God to decree whereas there are ſome that he hath ſet his heart upon, he is reſolved to do them good, there are others, he doth not preſently decree to damn them, but he doth decree to leave them unto themſelves, that what they Earn they ſhall have and no more,Earnings. he will deal with them according to their works, he will do them no wrong, he will not be unjuſt to them,Juſtice. he will not damn them but for their ſin. he never decrees to damn any but for ſin; but he decrees this, he will leave them to a courſe of juſtice, I will give them what is ſit for them to have in creation, I will make ſuch a covenant with them, and then I will leave them unto themſelves, and what they work for they ſhall have; this is then another kind of reprobation, and worſe than that firſt;Reprobation. that is reprobation for God to decree to leave a man to himſelf when he had no ſin in him, as God did not make man with ſin at firſt; ſuppoſe you were now made according to the Image of God without ſin, yet if God ſhould decree to leave you fully and eternally to your ſelf, you were but a reprobate, but now when God ſees a man in the gall of bitterneſs and in the bond of iniquity, now for God to leave him to himſelf, this is reprobation of the ſecond Edition, this is a moſt dreadful reprobation indeed,
Secondly, There is a reprobation in it in this regard, That God now doth manifeſt that he doth intend to fetch his glory from this ſinner out of his ruin, he manifeſteth no other now; for thus, Certainly God will have glory from every creature, howſoever you may reſiſt God in his glory, God will have it, he will fetch it out from you; Well, but now on the firſt hand, God he would have his glory from his creature in the waies of obedience and ſervice, but they deny this to God, they will not give him this glory, they will have their own will, they will ſet up themſelves in Gods Throne: Well ſaith God, I have uſed ſuch and ſuch means to draw their hearts from thoſe waies to my ſelf, but they ſtand out, Let them alone now, As if he ſhould ſay thus, I have thought now of another way to fetch out my glory from them, as he reaſoned in the Goſpel, when he could not provide for himſelf one way, I know what I will do ſaith he; ſo ſaith God, I am denied my glory one way, well I know what to do, I have another way, that is, to glorifie my infinite Juſtice and the power of my infinite wrath; they have refuſed to give me glory by obedience and coming in to me, I will not have my glorie that way, but now I will rather chuſe to have my glorie from them in their everlaſting miſery, they ſhall be ſpectacles of my wrath and juſtice, and it ſhall be known to Angels and men unto all eternity what my infinite juſtice and power is able to do, therefore let them alone to that ſaith God.
Reaſ. 7 And further, When God ſhall ſay of any, Let him alone, it is a greater judgment than if he ſhould inflict all the outward judgments of this world upon them: Too many of you are afraid of ſickneſs, of being ſpoild of your goods, that God ſhould let the enemy in upon you and all ſhould be taken from you, this were a great judgment, Oh but this judgment here in the Text is a greater judgment than if you were ſtripped of all the comforts in the world and brought into the miſerableſt condition that ever any creature was upon the earth in regard of outwards, you were not under ſuch a dreadful judgment as thi…, for God to ſay, Let them alone; better any judgments than ſpiritual judgments; As the ſpiritual bleſſings of God beſtowed upon the Saints are the greateſt bleſſings, Ephe. 1.2. Oh bleſſed be God the Father of our Lord Jeſus Chriſt that hath bleſſed us with al ſpiritual bleſſings in heavenly things; ſo the judgments of God that are ſpiritual judgments they are the moſt dreadful judgments of God in the world. Oh that we could have our hearts poſſeſt with a fear of thoſe to fear ſpiritual judgments more than all the judgments in the world!
And yet more, This is not only worſe than all outward Reaſ. 8 judgments here in this world, but it is worſe for a man to be given over by God to himſelf, than to be given up to the Devil. If God ſhould give up any man to the Devil and ſay,Note Worſe to be given up to ones ſelf than to be given up to the Devil Devil take him, poſſeſs him (as once he did poſſeſs many in Chriſts time) it were not ſuch a fearful judgment as this, to ſay, let luſts take him and rule him, let him be given up to his own hearts luſts, let him alone to them. And that is apparant out of that place where the Apoſtle gives order for the inceſtious perſon to be given over unto Satan for the deſtruction of the fleſh, that his ſoul might be ſaved: When one is given up to the Devil in Excommunication or any other way, it may prove to the ſalvation of his ſoul; but this judgment of God ſaying Let a man alone, it is for the deſtruction of his ſoul, not of the fleſh, it tendeth directly to the deſtruction of the ſoul though it may be in the mean while the fleſh may be ſaved. It is ſo with many, There are many that God letteth alone and that proveth the deſtruction of the ſoul, but perhaps the ſaving of the fleſh; As thus, perhaps many that went on in wickedneſs, God was chaſtiſing them and afflicting them, well this tended to the deſtruction of the fleſh though to the ſaving of their ſoul; yea but they would rather live in proſperity and eaſe and have their ſin; well ſaith God, you ſhall do ſo, you ſhall have eaſe and proſperity and have your ſin, that is, your fleſh ſhall here be ſaved, but your ſoul ſhall eternally be deſtroyed. Therefore it is worſe than to be given up unto the Devil.
Reaſ. 9 Yea further, For God to ſay, Let him alone, it is worſe than to be ſent down to Hell preſently,or then to be preſently damned. for when one is left alone to himſelf he will encreaſe his ſin moſt dreadfully all the time of hi… life, and as his ſin doth encreaſe, ſo his torment doth encreaſe; therefore it is a moſt dreadful thing to be let alone.
Reaſ. 10 Yea further, When God ſaith, Let a man alone, you will ſay, God ſhould pitie him then, alas what can a man do? No but his condition is thus, when he is let alone though he be without the grace of God, yet he muſt anſwer for as much as he might have done if he had had that grace which he hath juſtly deprived himſelf of;And muſt anſwer for all that the might have don, with the grace he might have had. there lies the evil of it further; When God leaves a man alone he muſt not think but he is to anſwer ſtill for the motions of Gods Spirit though he hath them not, and for the means of grace though he enjoy them not, for he hath deprived himſelf of them; For look what means of grace we thorough ſin have deprived our ſelves of, we muſt anſwer for them; and there is none of your reaſons but may be convinced of it; I will give you a plain inſtance; Suppoſe you ſend your ſervant to market to buy a commodity you give him money whereby he may do it,ſimile but he goes into an Alehouſe or Tavern and drinks it away, he cannot bring you that you ſent him for, but you may juſtly require it, and puniſh him for not doing of it; he may ſay, what would you have me do that I cannot? I cannot bring it you without money; yea but the Maſter may ſay, I gave you monie, it is your fault you have bezelled it away: So God may juſtly require of theſe men all that they might have done by all the means of grace they ſhould have had, God gave you that means you have bezelled it away by your ſin….
Again further, When God ſhall ſay, Let him alone; his Reaſ. 11 condition is dreadful in this,Al means encreaſe his condemnatiō that now all the means of grace are made unprofitable to him, yea curſed to him, and they are turned to the quite contrary end; For the word will work one way or other, either to be the ſavour of life unto life or of death unto death; and ſo the Sacrament, either to be the ſeal of Salvation or the Seal of damnation. Now all means are not only unprofitable, thoſe means that do other ſouls good; It may be the poor child of a wicked parent comes unto the word, and there he finds God revealing himſelf unto him; and the Spirit of God drawing his heart unto himſelf; but there is his parent of whom God hath ſaid, Let him alone, he ſits under the means and gets no good: So perhaps the Maſter, he is one upon whom this judgment is paſt, Let him olone, he ſits under the means and gets nothing, and his poor ſervant he comes and his ſoul is enlightned, his heart is enlarged becauſe this judgment is not upon him.
Oh my brethren, upon this (becauſe the point is of ſo great conſequence I could not paſſe by it lightly) you may learn from hence,
Firſt, what poor creatures we are all. God need not ſay, Uſe. 1 Let my power, and wrath, & juſtice come upon them to make them miſerable; if God do but ſay, Let them al…ne, we are miſerable preſently, we are loſt and undone preſently,ſimile As in nature, If God ſhould ſay to any of you as ſoon as you are born, Let this creature alone and let none help him, what poor ſhiftleſs ſucourleſs creatures had we been? So for our ſouls, take one that hath the moſt excellent gifts in all this Congregation, yea take one that hath the moſt excellent graces, if God ſhould but ſay, Let him alone, he would quickly bring himſelf to miſery; It is through the ſtrength of that grace in the Covenant that God will never ſay to thoſe that are members of his Son, Let them alone for ever.
Secondly, Oh let us fear and tremble at this judgment. Eſpecially Uſe. 2 let them take this to heart that have felt the Spirit of God ſtirring in their hearts, and the Word coming to their conſciences, yet they have gone on, directly againſt Gods Word and the motions of his Spirit; Oh that this day the fear of this great God may fall upon them, leſt God ſhould ſay, Let them alone! Perhaps God hath not ſaid ſo yet, but who knows but that upon the next wilful ſin thou committeſt, God may ſay concerning thee, Let him alone? and then thou art undon for ever; Oh fear and tremble.
Perhaps ſome of you may ſay, God hath ſurely ſaid this of me already,Caution I ſhould not be ſo unprofitable under the means elſe, I ſhould not hear ſuch powerful Sermons and get ſo little good, I ſhould not have ſuch and ſuch corruptions prevail over me; I am afraid this is pronounced already againſt me.
I am loth when I ſpeak of this dreadful judgment (which is indeed the moſt dreadful in all the Book of God) to let any poor ſoul go that hath need of comfort without receiving what is due to him.
To anſwer thee then:
Firſt, It is a good ſign that God hath not let thee alone when thou art troubled in the fear of thy heart leſt God ſhould have let thee alone. Commonly thoſe men that God hath left alone they go on and are quiet and are never troubled about it, but pleaſe themſelves in their own hearts luſts.
Secondly, It is a good means to keep thee from being let alone. Thoſe that are afraid leſt God ſhould leave them alone, and upon that can ſay in the uprightneſs of their hearts, Oh I tremble under this judgment, I had rather God ſhould give me up to all the Cavaliers, to all the Devils in Hell than to my own hearts luſts, it is a ſigne that this judgement is not upon thee, and it is a means to keep it from thee. And,
Thirdly and laſtly, If thou haſt yet a heart not to let God alone, God hath not a heart to let th…e alone. So long as thy heart keeps up to God that thou wilt not let him alone, (you know it is the Scripture phraſe, when Moſes was ſo earneſtly ſeeking God in prayer, let me alone ſaith God to Moſes) though thou findeſt not God coming to thee as thou deſireſt, thou attendeſt upon God in the word, and in reading, and …ditation, and all the means thou knoweſt, and yet thou doſt not find God come, and yet for all this thou art not weary of Gods ſervice and art reſolved thou wilt not let God alone but if thou periſh thou wilt let it be thy laſt breath to be crying unto God and never let him alone, peace be unto thee, God hath not let thee alone ſo long as this frame of heart doth abide in thee. Thoſe of whom God ſaith, let them alone, uſually they begin to be more ſluggiſh in prayer than before, to break off prayer in their families in their cloſets, and then perhaps to fall objecting againſt it, why,Note What is there for it to prove ſuch things muſt be done and the like? and ſo by degrees they will come to have no heart unto any holy duty; but if thy heart be kept in quickneſs and activity and life to be ſeeking God and reſolving not to let him alone, ſurely God will not let thee alone.
Laſtly, Ob bleſs God if thou findeſt that he hath not inflicted this Uſe. 3 judgment upon thee. Though perhaps thou haſt many outward judgments in the world, it may be ſome of you are ſpoiled of all your goods and have great afflictions upon you, Oh let this be a means to quiet your hearts that though God hath taken from you many comforts in this world, yet bleſſed be his Name he hath not left me alone, yet I find his Spirit within me, I find his Grace within me, I find his Word working in my heart, there are many other men that have outward comforts, they have fair houſes, great poſſeſſions and lands, and brave cloathes, Oh but the Lord hath let them alone; though I have afflictions upon me yet bleſſed be God he hath not inflicted this judgment upon me, he hath not let me alone.
And let us bleſs God in regard of the Kingdom. Surely the waies of God toward this Land are ſuch that we have hope that God hath not pronounced this judgement upon England. God might have ſaid unto England, England hath been joyned to Idols, let him alone. One would have thought that ſome three years ſince and a little more that we were in a condition fit to be let alone, but in this time the Lord hath been ſo ſtirring and working for England as it may appear evidently that God will not let us alone, and bleſſed be God that he will not let us alone, that he will ſcourg and afflict us ſorely rather than not purge out our Idols. And that people, and that ſoul that had rather have God purge them ſoundly than let them go on in any ſin, ſurely God doth not let that people and ſoul alone. It is true indeed, great chaſtiſements are upon us, but ſtil they al hitherto tend to our purging, not our ruin, it is becauſe the Lord will not let us alone. It may be many think it would be better if it were with us now as as it was four years ſince, then we had no ſuch noiſe and rumours of war, there was no ſuch ſpoiling and killing as now; what is the Engliſh of this but thus much? Oh it was well with us when we were going on in ſuperſtitious and idolatrous waies, going to Rome as faſt as we could, that God might have ſaid then, Let England alone: If God ſhould have ſaid let them go to Rome, let Idolatry be ſet up there, this would have been a greater judgment than al the blood-ſhed in England at this day: but in that the Lord is yet ſtriving with us, though we be ſtrugling againſt him, let us bleſs his Name.