An exposition with practical observations continued upon the eighth, ninth, & tenth chapters of the prophesy of Hosea being first delivered in several lectures at Michaels Cornhil, London / by Jeremiah Burroughs ; being the seventh book published by Thomas Goodwin ... [et al.]

VER. 4.

They have spoken words.

THEY are convinced of their sin,* 1.1 that they have not feared God, they cry out of their misery, what shall a King do to them? But mark what follows? this follows upon it, they were not gain'd to God ever a whit the more, But they have spoken Words, swearing falsly, in making a Covenant.

When they are taken off from their hopes one way,* 1.2 see how they set upon another.* 1.3 Luther upon those words, saith: it's an Hebraism; they have anxiously consulted. It's the way of the Hebrews so to express an anxious con∣sultation, and for that he quotes that place in Isa. 8. 10. Take counsel together, and it shall come to naught &c. So then the meaning would be this:* 1.4

They have spoken Words:] That is, they get together and contrive one with another what they shall do in such a case as this, how they may any way help themselves. As we reade sometimes of the People of God in Malac. 3. 16. those that feared God met one with another and spake to∣gether;* 1.5 so these wicked wretches that were thus disappoin∣ted of their hopes, they met together, and spake one to a∣nother, some such kind of word as these:

Our Case is very sad, Oh! who would have thought [ 1] such things should have befallen us? We are as much crost of our hopes as ever any men were, we made account we should have over run them, and they would have been but as bread unto us, we should have made a prey upon them, and all their estates would have been ours long before this time; Oh but now, those Prophets that told us that God was against us, those Ministers that encouraged people in the Name of God, and those people that were different from us, now we see that their words are fulfilled, and what they thought would come, is now come upon us, now it's

come to pass what such precise ones among us whose con∣sciences would not submit to our waies & the way of our King said, surely they cannot but look upon us as a most wretched miserable forsaken people, now we are like to lose our Houses, Estates, Honors, and all those delightful things that we hoped to have had, we shall lose all those things that we hoped might have made our lives to have been brave, and prosperous, and merry, and jocund, Oh! what shall we do in such a distressed state as this? We had almost as good die as to endure such a miserable life as we are like to live, to be at the mercy of such men whom we know scorn us and hate us, Is there no way to help our selves? cannot we get some or other to joyn with us? can∣not we call in no help from any strangers, no matter what we yield to them in. Thus they toss up and down, and wrig up and down, not knowing what in the world to do in their conference.

[ 2] Or thus; May we not yet possibly make up some peace though we be in this distressed coudition? Whatsoever propositions they shall profer to us, we will rather than fail yield to them all, we may perhaps get some advantage hereafter ••r be in some means in a better case to revenge our selves than now we are,* 1.6 If they will have us take the CO∣VENANT, & nothing else will satisfie them, we will do it; and when we have taken it, perhaps they may put some of us in places of trust, and so we may privately work about our own ends that way, and drive on our own designs that way better than in any hostile way, and if together with their Covenant they will have Oaths,* 1.7 we will take them too, and if we cannot agree to their Oaths or Co∣venant hereafter we will say, we were forced to it, and therefore they do not bind us. Some such kind of com∣munication it's like they had. And could you hear the communication of our Adversaries when they get together in those straights that God hath brought them into, it's like you would hear some such kind of stuff as this

is, they spake these words one to another.

They have spoken Words.

According to others thus,* 1.8 They spake words, that is, those (speaking words) hath reference to the times of the Pro∣phets threatning, or when they saw their danger eminent and not fully upon them,* 1.9 so some carry it: and I find the Chaldee Paraphrase hath it thus, They spake violent words; and then the sense is thus; they rage, and fret, they speak proud swelling words, they swear and curse; for so the curse in swearing signifies, cursing, as well as swearing, they swear and curse; what, our Images be broken down, what shall we be brought under and made to serve our e∣nemies? We scorn it, we defie all that shall have such a thought as this is, we will do this and that, we will have our minds, we will die for it else, we will enter into Leagues with such and such, we will get such and such to conjure together with us, I'le warrant you we shall make our party thus and thus: thus they speak great things that they will do, yea that they will: thus they speak words, in making a Covenant with Oaths of Vanity (so you may reade it.) And indeed if men could prevail with great Words, and daring Expressions, and bold Resolutions, and desperate Oaths,* 1.10 and wicked Curses, then may some hope to pre∣vail against the God of Heaven and his Saints; but saith he, These things shall do them no good. And indeed these things should never move us, though we hear our Adversaries speak proud swelling words, and say what they will do, threaten Monsterous things, let us not be troubled at it, for they do but hasten the Wrath of God a∣gainst themselves. In the mean time while they are swea∣ring, and cursing, and making brags and boast what they will do, the counsels of the Lord they work their ruin, and work the good of his people, they spake words, such kind of Words.

They speak words, swaring falsely, in making a Covenant.

What hath this reference to?* 1.11 What Covenant did they [ 1] make? And wherein did they swear falsely? Some think it hath reference to the Covenant that the People did make with Jeroboam at the first, and so with his Successors; that is thus, The People came to him and took their Oaths, and entred into solemn League, that they would stand by him in the breach that he made from the house of David, that they would stand by him in opposing those that would not yeeld to him in the Alteration of Worship: For their Prin∣ces would not probably have been so strongly set upon the Alteration of the waies of Worship, had not the People joyned themselves freely to him by way of Oaths and Co∣venant; now when he saw that the People came in floking and willing to yeeld to the Oath which he would give them, upon this he was confirm'd in the way that he went in; and so they took Oaths in Covenanting with Jeroboam which were but Oaths of vanity; for so the same word that signifies False,* 1.12 signifies Vain in the Hebrew tongue: so I find Arias Montanus, and Vatablus take the words as ha∣ving reference to that.

But now others (and that more probably) understand this Covenant and Swearing to be the Covenant that they took with the Assyrians,* 1.13 and with the Egyptians, the story of which you have in the fornamed place,* 1.14 in 2 King. 17. Hoshea sent Messengers to So King of Egypt, and brought no present to the King of Assyria as he had done year by year. First, he had Covenanted with the King of Assyria and that was broke, and then they would Covenant with So King of E∣gypt, and so they swore falsely, in in making a Covenant with the Assyrians, and the Egyptians.

Now the Observations are,* 1.15 That Carnal hearts in their straights have no God to go to, therefore they take shifting courses; As a Dog that hath lost his Master, will follow after any for relief.

And secondly,* 1.16 It's an evil thing in straights for men that profess Religion to combine with wicked men. God professed he will not take the wicked by the hand, neither should we; it's a sign the cause is evil, when men can have no o∣ther help but by combining with wicked and ungodly men.* 1.17 Just thus it is for all the world with our adversaries (at this day) to the Parliament, all men generally that have any profession of Godliness they see they cannot have help that way, therefore combine and bring into Cove∣nant Irish Rebels, Papists, any People in the world, If it were Turks, or Jews, or any in the world to help them∣selves withal; this is the wickedness of mens hearts.

And then thirdly,* 1.18 There is no trust to be had to wicked men in their Oaths and Covenants; let their Protestations be never so solemn, their Oaths, their Covenants, it is but only to gain time to work about some advantage, that they can∣not work about for the present while they have any oppo∣sition: If they have not things under their power as they de∣sire, they will promise you any thing in the world, but when once they come to get power in their hands, then who shall require the fulfilling of their Promises, their Oaths, their Covenants? And therefore certainly, when we have to deal with those that we have had experience to be false, we must ever retain this conclusion, except we see an apparent change in their hearts, for that's not enough that they are willing to take Covenants, that's no new thing; but till we see that God hath wrought some mighty work upon their hearts we must carry this conclusion, Certainly if they can they will ruin us, therefore our condition can∣not be safe but to be so as they can do us no hurt. That's the third Note. And then the fourth is this:

That,* 1.19 Breaking Covenant, though with wicked men, is a very great wickedness, God will be revenged for it. I have hereto∣fore spoken of falseness, and falseness in Covenant, and Promises, and shewen you the example of Saul and Zedeki∣ah, therefore I shall not look back to those things. God

loves humane societies,* 1.20 which cannot be preserved but by faithfulness; Faithfulness (it's the speech of a Heathen) it's the common safety of all men. I remember I have read of the Romans that they did so esteem of Faithfulness, by the light of Nature in Covenants,* 1.21 that they accounted Faithfulness to be a Godess,* 1.22 and they built, and dedicated a Temple unto fidelity as to a Godess, in which Temple all their Leagues, Truces, Covenants, and Bargains were sworn, which were so Religiously observed, that whoso∣ever broke them, was to be held as a cursed and damned creature, unworthy to live in humane societies. And the Egyptians would punish Perjury with death. Among the Indians the fingers and toes of Perjured persons were cut off.* 1.23 And I have likewise reade when Tissaphernes the Persi∣an warred against the Grecians,* 1.24 he broke Covenant with the Grecians.* 1.25 Now Agesilaus when he saw that they had broke their Covenant, he rejoyced at it greatly, saying thus,* 1.26 For (saith he) by this means he hath made the gods to be his enemy, and our friend; wherefore let us boldly give him battel. We know how our enemies have broken their Covenants from time to time, and their Conditions that they have made themselves, yea, even lately in that Town that we hear such good of now, that we hope the Lord is even revenging himself upon them for breaking Covenant even in that very place. Now my Brethren, that even Heathens themselves are convinc'd of this great evil, that is so dreadful an evil; what cause have we to lay our hands upon our hearts this day in respect of that part of our Covenant, that concerns one another, for certainly since the time of our solemn Covenant there was never more treachery than there hath been in England, and in Scotland too, there hath been as much treachery since that time as ever yet was, since either of them were a Nation; we have been false one to another so far as it relates to our selves.

But I find that Calvin in his Notes upon this Scripture,* 1.27

understands this Oath and Covenant not to be a Covenant to men,* 1.28 but their Covenant with God, in promising re∣pentance and new obedience, and so they spake only words, Swearing falsly, they did but deceive him in swea∣ring and making a Covenant; and this indeed is a sore and dreadful evil to swear to the high God, and to Cove∣nant with him, to draw so nigh to him and yet to be false, God threatens in Levit. 26. 25.* 1.29 That he will send a sword to avenge the quarrel of his Covenant; and when we see the sword rageth so as it doth, we may have cause to fear that the Lord hath a quarrel against us,* 1.30 in avenging the late Cove∣nant that hath been made (I mean our falseness in it) and that we may see further our guiltiness and evil in swea∣ring falsly in making a Covenant, we must know that ma∣ny waies our hearts may be false in our Covenants with God. It is a dreadful evil to be false any way in Covenant with God; any of you that upon your sick beds have been solemnly promising to God reformation if God restor'd you; if you be false, Oh know, that the Lord hath a quarrel against you, and he hath a dreadful evil to charge upon your souls: How many of you have been false in your private Covenants?* 1.31 But to be false in publick Cove∣nants, that's most dreadful. But our hearts may be false divers waies. As,

First,* 1.32 If we take our Covenant meerly upon politick grounds, we make the solemn Worship of God, wherein we express our fidelity for Reformation of Religion to be meerly subserviant to politick grounds, here's a falsness of heart, we are false in swearing thus, and making a Covenant; we do not sanctifie the Name of God as we ought.

Or Secondly,* 1.33 If we put false Interpretations, we are false; when we shall make our Covenant a meer 〈◊〉〈◊〉 to our Brethren; let us consider how far any of us are guilty of this, and let the Lord judge between us: I say, when we seek to make it a snare even to our Brethren: How have

those been accused for the breach of this Oath which have not accorded in things that are in Controversie with our Brethren, as if this Oath were put upon all men to deter∣min most abstruse and difficult points of Controversie, to bring men to submit to things as are very abstruse and dif∣ficult to understand; this were to make an Oath a Snare, and to take the Name of God in vain in a fearful manner: Certainly the Lord never would have Oaths put to men to this end, that men that are of different waies and opinions in Controversal things, for to be forced by way of an Oath to be of the same judgement, and to do the same things; this is a great abuse of this Oath wheresoever it is urged so far; Certainly there's no man guilty of the breach of this Oath and Covenant, that shall but endeavor what he can to understand what the mind of God is, and then to pra∣ctice according as he understands, though he should mis∣take, as in the point of Schism in that point of the Cove∣nant;* 1.34 the thing its self being a sin, we may as well swear against it, as David did to keep Gods Commandements: but now, if David did labor to understand Gods Comman∣dements, and do as far as he did understand; suppose he did not understand all things aright, it might be his weak∣ness, but not his perjury. So, let us be in point of Schism, or any other point of the Covenant, if men do endeavor to understand what is Schism by the Scripture, and accor∣dingly do in their several places, by what means their con∣sciences tels them is lawful endeavor to oppose it, though they should not think that to be Schism that their Brethren do think, or perhaps is so, yet they are not forsworn: this is evil, to make a Covenant to be a snare unto us, and our hearts so far are false in it.

And then thirdly:* 1.35 Then is the he heart false in making a Covenant, when it doth not fulfill it according to the nature of it, when it goes quite opposite against it. As since our Covenant hath been made; When was there ever greater divisions? Our Covenant is for unity: When more

ungodliness; our Covenant is against it; when more in∣justice? Our Covenant is against all these, and yet since England was a Nation there was never stronger cries came to Heaven for these sins than there hath been since our Co∣venant. And therefore certainly there's a great breach between God and us in this regard.

And then fourthly,* 1.36 When men make their Covenant to be a cloak for Malignity; that is, Though they have Malignant and vile wicked spirits, yet they can but take the Covenant and then all is well. Here they swear false∣ly in making a Covenant.

Thus Judgment springeth up as Hemlock in the furrows of the field.

After this their Covenant there is a great deal of inju∣stice among them.* 1.37

Judgment.]* 1.38 By Judgment, some understand the Judg∣ments of God, and then the sense is, Those wicked waies of yours are the seeds that brings up Gods Judgments, that is as Hemlock bitter and deadly; there's a truth in this Interpretation, though I think it is not the full scope of the words here: but it may be the holy Ghost, would hint some such thing unto us in it, That our actions are as seeds, and what they are sown here they will bring forth according to the nature of them. Wicked actions when they are sown, will bring forth bitter fruit, will bring forth Hemlock. It may be (saith he) you look for peace and prosperity, but contrary to your expectation, behold Hemlock and bitterness. I beseech you take heed of preparing your selves a potion of Hemlock against you lie sick and are cast upon your death bed;* 1.39 a man hath sown his field, he thinks to have a good crop of Corn, but Judgment, the Judgment of God comes up, and there's Hemlock instead of it.

But because I think this not to be the scope of the place,

therefore I pass it by, and rather think that by Judgment is here meant,

Righteousness,* 1.40 Equity, and Justice.

That whereas there should be Righteousness, Equity, and Justice, as it's expected: behold instead of this there spings up a crop of Oppression, Ʋnrighteousness, and Injustice that is bitter as Hemlock; I rather think that this must be the meaning,* 1.41 because I find that in divers Scriptures Injustice is compared to bitter things, yea, to Hemlock its self, in Amos, 5. 7. Ye turn Judgment to Wormwood, and leave off Righteous∣ness in the Earth. And in Amos, 6. 12. Shall Horses run upon the Rock? will one plow there with Oxen? I will not stand to open the former text, but you see the Scripture charges the people by this expression, of sinning against Judgment and Righteousness, that they turned it to Hem∣lock.

Now I find three things especially recorded of this herb.

First,* 1.42 It is a very venimous herb; therefore I find Pliny records of it in his 25. Book, 13. Chap. of Natural History, that the Athenians did use to give this to malefactors that were condemn'd to die to execute them withal. And So∣crates that was so wise a man among them,* 1.43 yet he because he did not yield to their gods, but spake against their false gods, therefore they judged him to die, and he must drink a potion of Hemlock, and so died.

And Secondly, I find the same Author saith of it that, the leaves are somewhat like to Coriander, but that they be more tender, and a strong stinking smel they have with them:* 1.44 and the seeds like to Annis. And so Justice seems to have a very fair pretence sometimes, and may seem to do things that are very good; under very fair pretences men are very injust: the leaves when they come up one would think there should be such a fine fruit, one would think to have Coriander, or Annis, but the truth is, it comes to Hemlock at last.

And then the third thing is,* 1.45 that which Hierom reports of it, and it is in his Comment upon my text, he saith that Hemlock grows up very stiff and full of joynts, and at the joynts (he saith) it puts forth a stalk, and that doth not on∣ly sprout upwards and bear fruit, but downwards to have a root, & he saith that every branch, If it hath but a joynt in it will serve instead of a seed, yea, every sprig of it will serve instead of seed; yea, he saith, if any pieces falls to the ground, It wil grow up, and so grow up as that it will be very hard to rid the ground of it. And truly thus it doth resemble Injustice, if it be let alone but a little, Oh how it multiplies one to another and spreads through the whol Land quickly.

And Pliny doth observe many other things too, he saith [ 4] that the root of it is hollow, and that's unfit for any use at all;* 1.46 and so are the hearts of those that are injust, hollow hearts and unfit for any thing.

And also he saith, that the leaves are fit for swellings, [ 5] and against sore eyes.* 1.47 And God doth turn even the in∣justice that is many times, among a people to be medicines to his people against their swellings, and to open their sore eyes.

And he saith, That if Hemlock be drank in Wine, it will certainly kill a man, and there is no remedy. So if [ 6] men shall be Injust and take delight in it,* 1.48 and take pleasure in it, and scorn and contemn at those that they can oppress by Injustice, those men are in a desperate condition in∣deed.

And then lastly, he doth observe by this Herb that it kils by cold, those that takes the leaves or seeds, if they get the [ 7] mastery of any they shall feel themselves begin to was cold in their inward parts,* 1.49 and so die inwardly. Oh! how many who have been very hot and zealous, yet having got∣ten power into their hands they have unrighteously used their power, they have grown cold in what they were for∣merly zealous in, and still they grow colder, and colder;

and thus their unrighteousness is like to prove to be their death.

In the furrows of the field.

Calvin puts this Question,* 1.50 Why doth he not say, it springs up in the field,* 1.51 but in the furrows of the field? And he gives this Answer to it;* 1.52 Where there are furrows in the field, there hath the plow come that hath broken up the field, and it is to prepare for good seed when the field is laid in furrows, and it's less tollerable for Hemlock to spring up there than in the field that is not plowed, or in other places.

But when a field is plowed and prepared for seed,* 1.53 and one would hope to have much advantage by his field; to have much Justice and Righteousness in a Country, when we see there hath been great works of God to cast out those that were injust before, and the expectation of all the people is, that certainly now there will be nothing but Righteousness, and Judgment; but instead of that comes up Injustice, and Oppression, as Hemlock, it springeth up in such a field that is so prepared for Justice. Oh! this is that which is a sore evil, that the Lord is so provoked a∣gainst, and so complains of, that Judgment springeth up as Hemlock in the furrows of the field.

Thus Judgment springeth up as Hemlock in the furrows of the field.

What the meaning of Hemlock in the furrows of the field is, you have heard already: From whence the Note is this,

That People is in a sad condition,* 1.54 and it is a sign the Lord hath forsaken them, that they are neer ruin, when those places where there is most likelihood of Justice and Equity, that there should be Injustice and Oppression. Oppression and Injustice in places

where God expects Righteousness and Equity, is a sad O∣men, a forerunner of great evil to places. It's Gods complaint in Isa. 5.* 1.55 Just before he threatned the utter spoi∣ling of his Vinyard, he gives this reason, I (saith he) looked that it should bring forth Grapes; and behold, it brought forth wild Grapes: and he mentions among the wild Grapes, In∣justice: there it's call'd wild Grapes, as Hemlock here, for both are very sowr, and bitter before the Lord; Injustice in places from whence Justice may be expected, is by the Lord accounted a most fearful,* 1.56 a ruining sin: In Amos, 5. 12. I know (saith the Lord) your manifold transgressions, and your mighty sins. Now the word that is translated [mighty sins] it is in the Hebrew your Boney sins, because the strength of a man it is in his bones; and therefore he calls the strength of that sin boney; it is a very strong sin, it cannot easily be resisted; your sins have great bones in them (saith he) and what are they? You afflict the Just, you take a Bribe, that you may turn away the poor in the gate from their right: that's their great and their mighty sins.* 1.57 In Jer. 22. 15. Did not thy Father do Judgment and Justice, and then it was well with him? He judged the Cause of the poor and the needy, and then, it was well with him again. And was not this to know me, saith the Lord? Let men talk never so much of Reformation, and of setting up the Worship of God, and of casting out false Worship, yet if they rejoyce in Injustice and Oppres∣sion instead of that, God will not take himself as known; but saith he, Thine eyes and thy heart, are after covetousness, and for oppression,* 1.58 and for violence; and in Amos, 5. 21. is a re∣markable place for this, saith he, I hate, I despise your feast daies, and I will not smell to your solemn Assemblies. You have many Feast daies,* 1.59 and daies of Thanksgiving, you bless me for what I do for you, but I will not care for your daies of Thanksgiving,* 1.60 (why?) in the 24. verse. Let Judgment run down as waters, and Righteousness as a mighty river; as if he should say, keep as many daies of Thanksgiving as you will, I care for none of them, except Judgment run down

as water, and Righteousness as a mighty stream: Mark here the expression of the holy Ghost, Judgment and Righteousness is compared to a River, that is, it should be common for all, that the poorest might come and take of it as well as the richest,* 1.61 it must not be like a Pond, or Well, inclosed for a mans private use; but saith he, Let Judgment run down as Water, and Righteousness as a River; it must be as a River: now you know the Thames every poor body may come and fetch water there for their relief: so Justice should be like the Water in the Thames that the poo∣rest of all may have it for the very fetching of it: But till then saith he, I regard none of your daies of thanksgiving. And so in Isa. 58.* 1.62 there's one special reason why the daies of Fasting were not regarded, it was, because of their oppres∣sion of the poor, and their uncharitableness, and their In∣juriousness in the Courts of Justice. We have now many daies of Fasting and Thanksgiving more than ever yet England knew, & we may think that God wil smel a sweet savor, but Oh! this Hemlock coming up in the furrow of the field will imbitter all, for if ever God did look for Righteousness and Judgment from a people, then certain∣ly he looks for Righteousness and Judgment from us at this day; Oh! for us now, that stand in need of so much mercy, that cry for mercy, and be oppressing at such a time as this is, it is a most dreadful thing: What, is all the cost that God hath bestowed upon us come to this, that there should be no other fruit but Hemlock to come up in the furrows in the field; all the cost of God and man, all the Works of God towards us, doth it come but to this issue, only to bring forth Hemlock? Was there ever more cries, was there ever more bitter moans and complaints because of Injustice than of late hath been in this Land? Never were People so frustrated in their expectations. When in∣deed such as were notoriously wicked were in place, then we expected nothing but Hemlock: But now they are cast out of place, and others are come in, we hoped that there

had been such a preparation that nothing but fruits of Righteousness would have come up. But now to be op∣pressed by them that are in places of former oppressors, this is grievous. Lord, what is man? In Isa. 59. 9. Therefore (saith he) is Judgment far from us,* 1.63 neither doth Justice over∣take us; we wait for light, but behold obscurity, for brightness, but we walk in darkness,* 1.64 (this light it is especially spoken of the light of Justice) as if they should say; the Land once indeed was dark, all the Courts of Judicature, and all the men that had places to judg in, they were darkness, and we had nothing but darkness; yea, but now we waited for light, we hoped now there would be Reformation, it's spoken after their many daies of Fasting and Prayer,* 1.65 but yet behold darkness, behold oppression still, Oh! many who are come empty into places of power suck harder than some former Oppressors did? And what will be the end of these things? How many poor men travel many times far, expecting fruits of Justice, but they meet with Hemlock? they sigh and lift up their eyes and hearts to Heaven, sen∣ding up their moans to God, Lord, is this the fruit of our labor? do our hopes come to this? What, must we go home with sad hearts and be made a scorn and prey to those that are wicked round about us? Oh! these are sad moans at such times as these are.

My Brethren,* 1.66 it were easie to name many stalks of Hem∣lock that there are come up instead of Righteousness and Judgment among us. I'le name one or two. What do you think of this.

First,* 1.67 That such as have been notoriously Malignant, yea, such as have been upon actual War should yet upon a∣ny slight acknowledgment or coming in▪ or for their own ends taking Covenant, should get into Committees, and have power there over the Well-affected party who have been most forward at the first, but now those who hate them and have spirits full of bitterness against them, should have power over them to tax them as they please. Power

over their estates, their liberty, power to order the affairs of the Country round about them, and that now they should revenge themselves upon them because they were so forward in the beginning; Oh! we may thank you, had it not been for such as you are, we had never gone on so far in the Wars, If you had not come in so freely &c. And now they have opportunity to revenge themselves upon them; What grows in the furrows here but bitter and ve∣nimous Hemlock? Where the fault lies, that we cannot determine, but such men, doing such things, in such places, It is nothing but Hemlock in the furrows of the field.

Secondly;* 1.68 Here's another stalk of Hemlock, That poor men taken from their families, who were the only means by their livelihood to bring in a livelihood to their wives and children, yet should be so without pay themselves, and wives and children left destitute of bread and cloathing; and Officers in an Army who were but mean men hereto∣fore and knew scarce how to live, now they live bravely, glister in their Gold and Silver lace, what's this but Hem∣lock? Is not here Injustice and Oppression? that thousands should want bread, that widdows and children cry out for bread that liv'd pretty well heretofore,* 1.69 and others which knew not how to live heretofore, yet now shall be brave in a far higher way than ever formerly, Is not here Hemlock that grows up in the furrows of the field? I know not neither where to charge this, but yet we see Hemlock doth come up.

But now though we might name many other stalks of Hemlock, yet certainly take this Caution along with you.

Every man in such times of distraction wherein we live,* 1.70 must account to suffer something, things cannot be carried on with that equity as if all things were setled among us, therefore though we may in an humble and peaceable way make our moans one to another, and seek to inform those that are in Power, and Petition, yet it ought to be our care

what ever we suffer in our particular,* 1.71 to preserve what we can the honor of our Supream Court; better many particu∣lars suffer hard things than the honor of that should not be kept up; for by not keeping up that we make way to suffer worse things than ever yet we have done: for how would we have help when we meet with Wrong and In∣justice?* 1.72 Under God there are but three waies, two ex∣treams, and one middle: for men to have right in case of Injustice. The two extreams they are (besides our appeal to God) I speak to men, whereby a man can have any thought to get help against Injustice.

1. The one extream is,* 1.73 That which heretofore was the [ 1] Kings Arbitrary Power, acted by those that are about him. We have tasted enough of this Hemlock heretofore, Would we think to have our help that way? We know what that Hemlock means.

The second extream is,* 1.74 The appeal to the People, that were [ 2] a remedy worse than tbe disease, for then all would seem to come to be in a confusion that way, if the People, the generality of the people should take up the matter we should then have nothing but murders and robberies. Then the meanest man that lives in the Kingdom if he hath but as strong Arms and Legs as the richest of all, he is pre∣sently equal with them, when things come to be redrest by the tumultuous people.

Therefore the third way of help in way of Injustice it is The Mene,* 1.75 and that is by our Parliament, that is, as things are [ 3] now, is the only regular help that we can have, If we see therefore, or feel some things amiss, we may be sensible and seek help too, but in a peaceable and humble way of Petitioning, but still we should be more tender of their honor than of our own private right. And an appeal to Heaven there may be likewise, but of any seeming way of appeal to either of the two extreams, certainly in that we make our remedy worse than the disease: Pray much for them therefore that there may not one stalk of Hemlock

rise up among them; or any seed fall down from them, but that they may be as the field which the Lord hath bles∣sed, Full of the fruits of Justice and Righteousness, that them∣selves, and this City, and the Kingdom may be the habita∣tion of Justice, That Mercy and Truth may meet together, that Righteousness and Peace may kiss each other; that Truth may spring out of the earth, and Righteousness may look down from Heaven;* 1.76 so you have it in Psal. 85. 9, 10, 11. verses.

Now there's one Note more that I find Tremelius and Pa∣reus and divers others have.* 1.77 The Furrows of the field (say they) there is in the latter end of the word translated [field] a Jod:* 1.78 which by some is made paragogical [and an addi∣tion of form only] But others to be an affix for the plural number,* 1.79 and so they translate it to be thus. [Hemlock in the furrows of my field] And that is a great aggravation. If Hemlock should be be in the furrows of any field it's evil, but what, my people! men that profess Godliness, what those that profess to set up Reformation, yet Hemlock there in the furrows of my field! Oh! this is sad and evil in∣deed.* 1.80 In Jer. 31. 23. Thus saith the Lord of hosts, the God of Israel, As yet they shall use this speech, in the Land of Judah, and in the Cities thereof; when I shall bring again the Captivity there∣of, The Lord bless thee O habitation of Justice, and mountain of Holiness. When I bring their captivity again, when I'le own them to be mine, then there shal be such eminent Justice and Holiness that this speech shall be used, The Lord bless thee, O habitation of Justice, and mountain of Holiness. So if we would have any evidence to our souls that God doth own us,* 1.81 and that we are his, and God indeed hath delive∣red us from our Captivity, we should labor that Justice and holiness may be so eminent that all the people about us may say, The Lord bless this Land, the habitation of Justice, and mountain of Holiness. Both must go together, we must not think to raise up the Ordinances of God, and cast out superstition, but we must be the habitation of Justice; of the Lord that the Lord hath blessed. It follows.

Notes

• * 1.1

  Expos. 1.
• * 1.2

  Obs. 1.
• * 1.3

  Luther in loc. hebras∣mus est, pro anxie con∣sultant.
• * 1.4

  Isa. 8. 10.
• * 1.5

  Mal. 3. 16
• * 1.6

  Covenant.
• * 1.7

  Animum in omnia versant, ultro citro∣que sermo∣nes confe∣runt. Ter∣nov. in loc.
• * 1.8

  Expos. 2.
• * 1.9

  Loquentur verba vio∣lenta. Chald.
• * 1.10

  Obs.
• * 1.11

  Expos. 3.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A. Mont. Vatabl.
• * 1.13

  Expos. 4.
• * 1.14

  2 King. 17
• * 1.15

  Obs. 1.
• * 1.16

  Obs. 2.
• * 1.17

  Applic. to the Court∣partie.
• * 1.18

  Obs. 3.
• * 1.19

  Obs. 4.
• * 1.20

  Fides com∣mune ho∣minis prae∣sidium:
• * 1.21

  Cicero.
• * 1.22

  Fidei tem∣plum stru∣xit Nu∣ma, san∣ctissimum∣que esse ju∣sirandum voluit per fidem.
• * 1.23

  The E∣gyptians.
• * 1.24

  Tissapher∣nes.
• * 1.25

  Agesialaus.
• * 1.26

  Applicat.
• * 1.27

  Expos. 3. Calvin.
• * 1.28

  They did verba da∣••e.
• * 1.29

  Levil. 26. 25.
• * 1.30

  Violation of the Na∣tional Co∣venant pu∣nished wth the sword.
• * 1.31

  Men may be false in Covenant.
• * 1.32

  1. For po∣litick ends only.
• * 1.33

  2. Putting false inter∣pretations on it, to make it a snare.
• * 1.34

  Psal. 119. 106. Da∣vid swear∣ing to keep all Gods Comman∣dements explained.
• * 1.35

  3. In not fulfilling it acording to the na∣ture of it.
• * 1.36

  4. When the Cove∣nāt is made a cloak for malignity.
• * 1.37

  Obs.
• * 1.38

  Expos. 1.
• * 1.39

  A potion of Hemlock.
• * 1.40

  Expos. 2.
• * 1.41

  Injustice compared to Hemlock Amos 5. 7. Cap. 6. 12
• * 1.42

  The nature of Hemlock Plin lib. 25. cap. 13
• * 1.43

  Socrates He died for main∣taining there was but one God.
• * 1.44

  Injustice like to Iu∣stice some∣times.
• * 1.45

  Hierom in loc.
• * 1.46

  Vnjust mē hollow.
• * 1.47

  God san∣ctifies to his people the iniqui∣ty done up∣on them.
• * 1.48

  Those that delight in Injustice are in a desperate condition.
• * 1.49

  Injustice kils by coo∣ling.
• * 1.50

  Calvin.
• * 1.51

  Expos.
• * 1.52

  Cur potius suprasul∣cos agri, quam in agro?
• * 1.53

  Obs.
• * 1.54

  Obs. 1.
• * 1.55

  Isa. 5.
• * 1.56

  Amos, 5. 12. explained.
• * 1.57

  Ier. 22. 15
• * 1.58

  Amos. 5. 21.
• * 1.59

  Daies of Thanks∣giving.
• * 1.60

  Ver. 24.
• * 1.61

  explained.
• * 1.62

  Isa. 58.
• * 1.63

  Isa. 59. 9.
• * 1.64

  expounded
• * 1.65

  Illustratde further.
• * 1.66

  Som stalks of Hemlock in Engl. spring up since we hoped for reformatiō
• * 1.67

  1. Malign. in Com∣mittees.
• * 1.68

  2. The Of∣ficers pā∣pred, while the poor Soldiers starve.
• * 1.69

  The cry of Widows and Chil∣dren.
• * 1.70

  Caution.
• * 1.71

  The honor of our SV∣PREAM COVRT should be kept up.
• * 1.72

  Three ways to have right in our wrongs
• * 1.73

  The Kings prerogative
• * 1.74

  An Appeal to the Peo∣ple: which re∣medies are worse than the disease.
• * 1.75

  By our PARLIA∣MENTS (although sinful) are of only law∣ful way.
• * 1.76

  Psa. 85. 9, 10, 11.
• * 1.77

  Tremel.
• * 1.78

  Pareus.
• * 1.79

  Agrorum meorum.
• * 1.80

  Ier. 31. 23
• * 1.81

  Reformati∣on cannot prosper without promotion of Justice, and remo∣ving of Oppres∣sion.