One Hundred Select Sermons

SERMON XLI.

THE Text is nothing else but God's Expostulation with the Jews for that Great Guilt which was upon them; and it is reducible to two heads, whereof it consists: First, Their Abominable Hypocrisy: And Secondly, Their Notorious Stupidity. Their Hypocrisy, that is in these words, Will ye steal, murder, &c? And come and stand before me, &c? Their Stupidity in these, And say, We are delivered to commit all these, &c.

We begin with the first of these, viz. The Hypocrisy of these Jews, which consists in the mixture and conjuncture of their Profaneness and Formality together: Their Profaneness, in theft, and murder, and adultery, and perjury, &c. And their Formality, in coming and standing before God in his House, &c. That whiles they were guilty of the former, yet they did so confidently apply themselves to the latter. Now the words may be considered of us two manner of ways: Either first of all in their Absolute and Positive sense, as is implied; or secondly, in their Interrogatory and Expostulatory sense as is expressed.

First, Take them positively and absolutely, as is here implied. This Question, it hath an Assertion involved and included in it: Will ye do thus and thus? that is, indeed ye do so; and so it hath the form of an Accusation, which the Prophet Jeremy by Direction from God does charge this people withal; that they were guilty of these and these Miscarriages of Profaneness and Impiety, in their Breach and Transgression of both of the Tables of the Lew; of the second Table, in stealing, and murthering, and whoring; and of the first Table, in perjury, and superstition, and idolatry; of formality, in resting themselves satisfied in the external acts and performances of God's worship; in coming to Church, and presenting themselves before God, and nothing else; of Hypocrisy, or (if ye will) of Presumption in the mixture of these two together.

My purpose at this time is not to speak of these Crimes in their Distinction, but rather in their Conjunction, which is the proper scope and drift of the Text. The mixture of the profaneness and formality, one with the other, as it was here in this people. And so again there are two things which are here considerable of us: First, Their Consistency, they are such as may go together; it is that which is possible: Secondly, Their Concomitancy; they are such as do go together; it is that which is usual: Both of these are here implied.

First, To look upon them in their Consistency; they are such as do very well suit and agree together; profaneness and formality: It is possible for these two to meet in the same subjects and persons. Men may steal, and murder, and commit adultery, and play such pranks as these, and yet come and stand before God in his house, &c. And men may stand before God in his house, & yet be guilty of such crimes as these are. This is taken for granted, ab esse ad posse valet consequentia: That which is, it is clear it may be.

And the reason of it is this, because the bare external works of Religion have no influence at all upon the heart, for the changing and altering of it, or making of it better. There is no man that is absolutely secure from any acts of sin and impiety, though never so vile, any further than there is a restraint upon his heart, and inward man. Where the heart is unmortified, the life is there very much exposed, and the conversation capable of pollution. Now outward acts and performances of Religion simply considered, they never reach to this. A man's heart may be what it will be for all these; as false, and deceitful, and unclean as ever it was, and whiles it is so, they are easily consistent and agreeing with such kind of practices and abominations.

Again, on the other side, neither do those corrupt affections, which do tend to such wicked practices, restrain these religious duties as to the external performance. It is no way any hindrance or impediment from theevishness, or revengefulness, or lasciviousness, now and then to go to Church, and to appear in the Public Assemblies: Nay there are too many, who now and then take occasion from their meeting in such places as these are, to further and promote their opportunities for such kind of practices, who therefore come and stand before God in his house, that they may steal, and murder, and commit adultery with the better advantage. They make the frequenting of the Ordinances an occasion for the satisfying of the lusts, so that we see plainly there's a consistency: It is possible for those two to go together.

But further secondly, there is also a Concomitancy, as it was here in these people before us: It is very usual and ordinary to be so; that those who are the one, are the other. It is no rare or strange business for men which are never so profane, yet to be now and then in the outward Duties of Religion; for those who for the general are of lewd and vicious lives, yet at least for some time to be conversant in Religious performances, so far forth as they shall extend no further than the outward man.

And there's a double Ground for it, which may be assigned as an Account of it; the one is thereby to blind the eyes of men; and the other is thereby to stop the mouth of conscience. First, To blind men's eyes; there's oftentimes that in it. The outside of Religion, it hath a kind of speciousness with it, and makes a glorious show in the sight of the world: And thus it doth oftentimes encourage some kind of people to come off unto it, that so they may the better lie hid under those great and manifold enormities which they are guilty of in the course of their lives; that they may sin with the greater freedom and liberty otherwise, they will be now and then in those External Devotions.

Secondly, To stop the mouth of their own consciences, which would be apt and ready otherwise to fly in their faces. Those who are guilty of great sins, they have now and then sad remembrances of them in their own souls. Even Natural conscience is so far active and effectual, as that it oftentimes very much afflicts such persons as are deep in transgression. Now that this may be a little allayed and pacified in them, they think it the best way for them to turn into such kind of Duties as these are. Men do naturally affect a slight and easy Religion, such as will cost them no great pains or labor with their own hearts; and if they can but reach to this, they are well satisfied and contented in themselves, and sit down abundantly pleased. They are willing to do anything which they may do with the keeping of their lusts, and the enjoying of their corrupt Affections, that so they may have some kind of quietness and tranquility in their own minds. Now thus, because it is obtained in some sort in these mere outward performances, therefore do they so much the rather apply themselves to them.

The consideration of these Points both together; the consistency and concomitancy of profaneness and formality with one another, is therefore useful to the right apprehension of men's state and condition in Grace; that they may not mistake themselves in this particular, as to think the case is presently good with them, according to their conversation, or abundance in such matters as these are: Alas, if there be nothing else which they can approve themselves for, but this, they are but in a sad and miserable condition. That Religion which is consistent with the indulgence of base lusts and corruptions in the heart, is but a poor Religion indeed. This is that which is observable in Popery in a special manner; where if they can bring themselves off to some outward and corporal services and performances in the Worship of God, this is that which serves their turn, whiles in the mean time they allow themselves in secret and inward lusts, which also break forth into open abominations: And every man by nature has somewhat of this rooted in him. Men had rather do anything than once deny themselves, and cross and contradict the bias of their base and corrupt inclinations. Oh this goes to their very heart, and they cannot endure it: They may sometimes come to Church, and hear the Word, and receive the Sacrament in a formal and customary manner, and this breaks no bones, if ye go no further than so: They may do all this, and when they come home return to their wonted wickedness and leudness, as is here expressed in the Text, and therefore they can comply with such things as these are: But to give God their hearts, and to serve him in Spirit and Truth, and to cross themselves in those sins which are nearest and dearest to them, this is that which is difficult for them, and they cannot endure to hear of it: Here they go away sorrowful, as it was with that rich man in the Gospel, when Christ put him upon a Duty of self-denial, and inward obedience. And so much may be spoken of these words in their positive and absolute consideration, as they have an implicit Assertion in them; for so they have, and so also some Translators express it. Will ye do so and so? that is, ye will do so, at the same time, both steal and kill, and commit adultery, &c. And you withal come and stand in my house Prop •• 〈◊〉 and formality, they are consistent and con •• 〈◊〉 one another; they are 〈◊〉 as may very 〈…〉 in this thing; and they are such as do very much concur in the person

Now the second and next view of these words is in their sense of expostulation; as our last Translation here renders it, and most agreeably to the Hebrew Text; Will ye steal and murder, &c. And come and stand before me in this house, &c? where the Lord calls this people to an account for their mixture of these two both together; How, whiles they allured themselves in the one, they practiced the other, whiles they were guilty of so great and so many notorious Miscarriages; How, together with them they did join these semblances and appearances of Devotion: And this Question or Expostulation it hath a double Emphasis or respect with it. First, How can ye do so in regard of yourselves? as to your own satisfaction. And Secondly, How can ye do so in regard of Me? as to My content.

First, How in regard of yourselves? How can ye satisfy your own Minds and Consciences with such kind of doings? Can ye think but in your own hearts that this is a thing fitting and convenient? The Lord here seems to appeal to their own Judgments in this particular; as he does also in other places of Scripture. This is the great unhappiness of profane Hypocrites and Formalists, that they are in a manner condemned of themselves, and their own consciences many times tell them that their actions are otherwise than they should be; when they consider seriously of them, they cannot but conclude against them, and acknowledge them to be very unreasonable. And therefore does the Lord himself in such cases upon these terms proceed with them as he does here with this people of the Jews, Will ye steal and kill, &c? And come and stand before me, &c? That is, can ye satisfy yourselves in so doing? Their Actions, though (as I shown before) they were consistent, yet they were incongruous; though they were such as were done together, yet they were not such as did hold together; but, as the legs of the lame, were unequal: There was a repugnancy in them, as themselves could not deny: That's that which is here signified; and accordingly it is that which may be done to any other in the like cases; whether in the exercise of the Ministry, or in private and Christian Admonition, we may herein appeal to men's consciences in this particular, who if they will deal indifferently and impartially, cannot justify their own proceedings. Hypocrites, whiles they hope to please others, yet they inwardly displease themselves, as doing that which is not warrantable, or allowable even in their own Judgments. And that's one Emphasis of this expression, How can ye do so in regard of yourselves? How can ye please and satisfy your own minds in this wretched mixture and conjunction?

But then Secondly, (which is chiefly considerable) how can ye think to please Me? or not rather highly to displease Me, and to provoke me by such ways as these are? The Lord does here by this expression not only argue with them, but reprove them, and express his displeasure against them, that they should carry it thus towards him. And there are two things especially which he seems here to tax and challenge them for. To speak distinctly of it; First, he taxes them for their Formality, in that they thought to please him with their bare external performances. And Secondly, he taxes them for their presumption, in that they durst approach unto him in their sinful indulgence.

First, (I say) he here challenghs them for their Formality, by taking that expression singly and distinctly: Will ye come and stand before me in this House, &c? that is, Will ye do no more than do so? There was no fault in their coming into God's House simply considered; nay, it was so far from being a fault, that it was a Duty: It was that which God imposed upon them, and required of them. The external Duties of Religion, they are such as ought to be performed and practiced by us; praying, and reading, and hearing, and communicating, and the like; there is no fault in the things themselves: Neither does the Lord blame people for them, as to the substance of the Actions. But this is that which he quarrels with, their Affections in the performance of them; when men shall do such things as these; as to the outward transaction of them, and have no workings at all upon the heart; when they shall rest in the thing done, and not be sensible of their own failings and miscarriages in the doing of them; when they shall think to please God with a corporal and bodily service, and in the mean time deny him the service of the inward Man. This is that which he finds fault with, and which he challenges here in this people.

And so he does likewise in other places; as Isa. 29.13. which is also alleged by our Savior, Matth. 15.8. This people draw near unto me with their mouth, and honor me with their lips, but have removed their heart far from me; and their fear towards me is taught by the precepts of men: so Ezek. 33.31. They come before thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them. This is that which God lays to their charge, their outward performances separated from the inward affection, which belongs unto them. This is that which is odious and abominable in the sight of God, and which be cannot endure.

And that upon this consideration; First, because it is a piece of Sacrilege; it is a robbing of God of his due; it is a fraudulent keeping back of that which belongs unto him; yea of the principal and chiefest of all. We owe to God not only our outward man, but also our inward; not our bodies only, but our souls; not only the sacrifice of our lips, but the sacrifice also of our hearts. Now when we shall satisfy ourselves in giving him that without this; and which is most considerable, we cannot herein but very much displease him. As if a Debtor should give his Creditor the Bag, and keep the money to himself: What kind of payment and cozenage were this? a mere cozenage and impos •• re: Why thus it is here, when men give their ••• ies and not their hearts. What's a body without a soul but a carcass? And we know that that ••• full of noysomness and unsavouriness: And so are 〈◊〉 the services and performances of formal persons in that regard: They are very noisesome, and unsavory, and loathsome in the nostrils of God; and they are displeasing also, because they are injurious; they are a giving but half for the whole, and the worst half of the two. There is a piece of Sacrilege and Robbery in it. That's the first.

Secondly, There is Hypocrisy and Dissimulation in it. Every Formalist is an Hypocrite upon that very consideration. For what is properly an Hypocrite, but one that pretends more than he intends; thus does a formal person. By coming and standing in God's House, and setting upon the outward Exercises and Performances of Religion, he pretends the worship of God, and serving of him in it; but whiles he goes no further than so, but denies God the frame of his heart, he does in effect not worship him at all, and so does no better than dissemble. Now God being himself a God of truth, he does especially hate dissembling; he loves truth in the inward parts; he is not taken only with sacrifice, neither does he delight so much in burnt-offerings. The sacrifice of God is a broken spirit, a broken and a contrite heart he will not despise, as he hath elsewhere expressed it to us, in Psal. 51.16, 17.

Thirdly, Formality is so far forth unsatisfactory, and displeasing to God, as it is unprofitable and ineffectual to the bettering of the persons themselves which are guilty of it. Bodily exercise, saith the Apostle, profiteth little, but godliness is profitable to all things. We may apply it to this business in hand: All the external performances of Religion, if a man go no further than them, they do a man no good at all, as to the qualifying or rectifying of him; a man may still be as bad as he pleases for all these: as we see here in the very Text, and, which we hinted before, stealing, and lying, and committing of adultery, they are consistent and agreeing enough with it. Now that which is thus, can never be pleasing or acceptable to God. There's nothing which can be pleasing to God in his Service, but that which betters the heart of him that does that Service, and does in some manner restrain it from evil: now formal performances do not do so; they that come not from the heart, they do not reach to it; and upon that account are here challenged and condemned by God himself.

Therefore this should teach us not to rest ourselves in such things as these are, as the manner of too many is; though if they come to the House of God, and present their bodies before him in his Service, and come off to some outward acts of Religion, that then they have done enough both for the satisfying of their own consciences, and of the approving of themselves also to God. No, but it will not serve the turn, he looks for further obedience from them, and will require it at their hands, that they should not only come and stand in his house, but that they should bring their hearts with them; and that they should not only set upon the outward performances, but approve their hearts in them; the one, it is an engagement to the other. And that's the first thing which is here tax'd and challenged by God in this People, to wit, their Formality, that they did but come and stand before him, by taking this expression singly, and solitarily, and distinctly alone by itself.

The second is their Presumption or Impudence, by taking these words in Connection and Conjunction with those which went before: Will ye steal, and muthrer, &c. and yet come and stand in my house, &c? Will ye? that is indeed, Dare ye? are ye so bold and insolent as to do so? And so it signifies thus much unto us, What a presumptuous thing it is for any people to come before God in their sins and carnal indulgences; for men to allow themselves in ways of wickedness and profaneness, and yet to draw near to God in his Services and Religious Performances, it is a matter of very high aggravation. Therefore it is that we shall find God, not only here in this Text, but also in divers others besides, to contest with them for it; as, Isa. 1.11, 12. To what purpose is the multitude of your Sacrifices unto me, saith the Lord? &c. When ye come to appear before me, who hath required this at your hands? Incense is an abomination, I cannot away with it; your feasts and your sabbaths, &c. they are a trouble unto me, I cannot bear them. And so Isa. 66.3. He that killeth an ox is as if he slew a man, &c. He that burneth incense, as if he blest an idol, &c. So again, Psal. 50.16, 17. Unto the wicked saith God, What hast thou to do to declare my statutes, or to take my covenant into thy mouth, seeing thou hatest instruction, and castests my words behind thee. The sacrifice of the wicked is an abomination to the Lord, especially if he bring it with an evilmind. The Lord will be sanctified in all them that draw near unto him. This is that which he hath said, Levite. 10.3. Therefore in that place before in Isaiah. he bids them wash them, make them clean, put away the evil of their doings from before their eyes, ere they presumed to come into his presence.

To open this passage a little further, and to speak distinctly of it. This Question here, in the conjunction of both parts together, Will ye steal, and murder, &c? and yet will ye come and stand, &c? It hath a twofold intimation with it; the one as an aggravation of their sinfulness, and the other as an aggravation of their danger. Will ye do it? that is, Will ye be so vile as to do it? And, Will ye do it? that is, Will ye be so bold as to do it? There is each of these which is here intimated and intended in this Expostulation.

First, Here's an aggravation of their sinfulness, Will ye do it? that is, Will ye be so vile? There is a great deal of vileness, and wickedness, and sinfulness in such courses as these are; for men to come into the presence of God, and to draw near to him in Religious Performances, whiles they allow themselves in their sinful lusts; there's irreverence and contempt of God, and an argument of low conceits and apprehensions of him. That men first think, that anything is good enough for him; and then that they think, that he will be content with anything, and easily put off with it; there's a trespassing upon God in his Majesty, and there is a suspicion of God in his Wisdom: than which two taken together, what can be more vile or abominable?

First, There is a trespass upon God in his Majesty, there's irreverence and contempt of him; that's most clear and evident. The higher apprehensions that men have of any one's person, the more regardful are they of their carriage when they come before him. If a man shall come into the presence of a Prince, and carry himself rudely before him, it is a sign he has no very great thoughts or esteems of him; for if he had, he would carry it otherwise to him: And so it is here as to the presence of God; when men shall come before him with base, and false, and naughty, and deceitful hearts, it is an argument they do not much regard him, but think that any carriage indeed is good enough for him.

Secondly, It is a trespass also upon his Wisdom, and that strictness and severity that is in him; they think he will be pleased with anything, and that anything will serve his turn: they think to flatter him, and to satisfy him with some fair pretences, and that's all. They think that he does not see and take notice of that naughtiness which is in them all this while; they think he approves of it, and so makes him a partaker with themselves. And therefore the Lord in such cases, he does commonly deal with them upon this point, by showing them that they are exceedingly mistaken in so imagining; as we may see in Mal. 1.7, 9. Ye offer polluted bread upon mine altar, and ye say, Wherein have we polluted thee? In that ye say, The table of the Lord is contemptible. And if ye offer the blind for sacrifice, is it not evil? And if ye offer the lame and sick, is it not evil? Offer it now unto thy governor, will he be pleased with thee, or accept thy person, saith the Lord of hosts? Take but any man whatsoever, and let one give him only fair words and complements, and some outward good carriage, and yet in the mean time endeavor to ruin him, and destroy him, and undermine him, and will he take it well from him? What is it for any one to stand bare in the presence of a Governor, and yet in the mean time to break his Laws, and to have no regard to the Precepts or Edicts which are set forth by him? And so is it here as to God; for men to approach to his Ordinances, and yet to despise his Commandments; to come into his House, and yet to steal and kill, &c. What is this but to juggle with him, and to question his Wisdom, if they think he can be satisfied with it? Should I accept this at your hands? No, saith God, I will not; it is a great mistake to conceive it: I am a great King, saith the Lord of hosts, &c.

Therefore, secondly, as here is an hint and intimation of greater sins in this Question, Will ye do it? that is, will ye be so vile? so there is likewise an intimation of greater danger; Will ye do it? that is, Dare ye be so bold? do ye consider the hazard which ye run upon in so doing? There is certanly a great deal of hazard and danger in such ways as these. For men to allow themselves in wicked courses, and yet to please themselves in the outward performance of Religious Exercises; it is a very great venture in them. There are three sorts of Judgments which are commonly consequent and following hereupon, namely, Spiritual, and Temporal, and Eternal. We may take notice of them all.

First, Spiritual Judgments; there is oftentimes an infliction of these upon such occasions. When men come to the Ordinances in their sins, they are from hence now and then more hardened and confirmed in them than they were before, and their lusts do, for the most part, gain and get ground upon them; their fraud, and their malice, and their uncleanness, and such as these, they are so much the more improved unto them. Look as meat to a stomach that is foul, it destroys it, but in a stomach that is clean it nourishes it; so the Ordinances, when men come to them with good affections, they strengthen their Graces; but when they come with deceitful hearts, they increase their corruptions.

Secondly, Temporal Judgments, in sicknesses, and diseases, and plagues, and corporal death. Those that receive the Sacrament unworthily, they are said to eat and drink judgment to themselves; that is, in part temporal judgment. We shall find, if we look into Scripture, many sad proofs and instances of this unto us, wherein, as people have been anything more formal and hypocritical in God's Service, he has exercised them, and followed them with many grievous temporal calamities, which for this cause he has inflicted upon them.

Thirdly, and last of all, Eternal; the vengeance of eternal fire, and everlasting destruction; Damnation, as some render that place, 1 Cor. 11. It is that which hereupon they deserve, and which, without repentance, they likewise shall suffer: The Lord will not hold them guiltless that thus take his name in vain, but will give them their portion with the hypocrites in the Lake that burns with fire and brimstone. Thus we see how much danger there is in it, as well as sinfulness; and therefore danger, because sinfulness. The greater sin has always the greater danger attending it.

What's the use of all this to ourselves? but even the Question of the Text itself, Will ye now be any of you guilty in this particular? shall any man now dare to presume in this kind as we have now expressed? Oh far be it from us! let them not so much trespass upon God, and abuse his patience; nor yet so much venture themselves by provoking of his indignation and the fierceness of his wrath against them. And so now I have done with the first Branch of these people's wickedness, which God does argue and expostulate with them for, viz. their abominable hypocrisy, in the conjunction of these two both together, Will ye steal, and murder, &c. and yet will ye come, &c?

The second is their stupidity, or carnality, in these words, And say, We are delivered to commit all these abominations. There are divers Translations which I find to be made of these words.

The Septuagint reads the words thus, (and so does the Arabic ) and say, We have withdrawn or abstained from all these abominations; and so it signifies their impudence in denying their manifest wickedness, and notorious profaneness; which is that which a great many people are also guilty of: Though they be never so manifestly wicked, yet they will not acknowledge it, or be brought to the confession of it.

The Syriac renders them thus, Deliver us, because we have abstained from all these abominations; which makes it more impudent still, not only to deny their notorious and manifest guilt, but likewise to plead their innocence as meritorious of their preservation.

But there are three Translations which I shall especially fasten upon. The first is that of the Chaldee Paraphrase, We are delivered, though, &c. which agrees both with Geneva, and our Old English Translation. The second that of St. Jerome, and the Vulgar Latin, We are delivered, because, &c, The third and last is that of our own last and newest English Translation, which we have now before us, which reads it, that we may, or 'tis lawful to commit, &c.

First, Here was their security and insensibleness of their present condition in regard of sin, We are delivered, though, &c. whereby they would make their iniquities to be no hindrance at all to their preservation; they might be delivered for all them, and for all that the Prophets did menace and threaten against them for them; their abominations should do them no hurt. This was the first step and degree of carnality in them, and it is that which accordingly the Lord does by his Prophet here call them to account for. It is that which is oftentimes observable abroad in the world, that men imagine, as if their wickedness would bring no very great trouble or inconvenience unto them; but that they shall scape well enough with it, let them be as vile and bad as they can be; steal, and murder, and commit adultery, and swear falsely, and what not, yet that they shall evade for all this: No evil shall overtake them, or happen unto them. They have made a covenant with death, and with hell they are at an agreement, as the Prophet Isaiah speaks. They say, When the over-flowing scourge shall pass through, yet that it shall not come unto them, as having made lies their refuge, and under falsehood hid themselves, Isa. 28.15.

There is a various ground of this security and presumption in the hearts of many people.

First, a false conceit in them of the mercy and indulgence of God; they think, that God is not so severe a punisher of sin as indeed he is, or as he is said and proclaimed to be; and as long as they do so, they are well enough in their own apprehensions: Tush, the Lord does not see it, nor the God of Jacob regards it, as it is in Psal. 9.7.

Secondly, A freedom and preservation from Judgment and Punishment at the present. They are delivered, and therefore they shall be. Judgment is not executed speedily, and therefore it shall not be at all. This is commonly men's humor and disposition to go by sense, and to make that to be a rule unto them, either for fear or hope; where they feel some evil at present, there they think they shall feel it still; and when they do not as yet feel it, they never think they shall feel it at all. And so it is here. Because judgment is not executed speedily, therefore the hearts of the sons of men, &c. as I have lately shown.

Thirdly, Carnal refuges and reliances; they think they shall be delivered, because they think it is impossible they should be punished; they think they are Judgment-proof, and that all that can be done unto them, shall be no way able to offend them, or be disquieting of them, This is the true account of such security.

Now the Lord, by this Expostulation, does seem to check them for it, and to show them the vanity of such thoughts as these are; Do ye say so? that is, Ye are mistaken in saying so, it is an error and misconceit in you, and which in conclusion you will find to be so. And that's the first thing here impli'd, viz. their Security, according to that reading of the words, We are delivered, though we have committed all these, &c.

The second is their Stupidity, according to the reading of it thus, We are delivered, because, &c. Here is a further step and degree of the wickedness of these rebellious people, and which is observable in many more; not only to think they shall receive no hurt by their sins, but also that they shall have good for them; that the more they abound in abominations, the more they shall abound in deliverances; and that God multiplies their mercies, so much the rather as they multiply their transgressions. Thus we find it in another place of this present Prophesy, as in Jer. 44.16. When we burnt incense to the Queen of Heaven, and poured out our drink-offerings to her, we had then plenty of victuals, and were well, and saw no evil; that is, We were delivered, because we had committed all these abominations. Our iniquities make for our peace and comfort, and are advantageous unto us. This is that desperateness of spirit which many people, in the just judgment of God, are sometimes given up unto, That they shall put their mercies, and deliverances, and preservations, upon the score of their sins. This proceeds from that self-love and flattery which is in men's hearts, from whence they are ready to think too well of their own ways, and of those things which are done by themselves, and to be so far from condemning, as to be rather applauding of themselves for them.

And this is that also which the Lord does here censure and tax in this people, even their stupidity in this particular: As if a Patient should conclude his taking of Poison to be the way and means for his recovery, and the occasion of his restoring to health; than which, there can be nothing more absurd, and repugnant, and contradictory.

Thirdly and lastly, Here is also their Incorrigibleness and Persistence in evil; or, if ye will rather, their Ingratitude, and perverse improvement of God's deliverances and preservations of them. And this according to this our English Translation, which we have here before us, We are delivered to commit all these abominations; to commit them, that is, as an opportunity for the more free commission of them.

And thus now this word, Say, it is not to be taken so much in the mouth as in the mind, or rather in the practice: 〈 in non-Latin alphabet 〉 , as the Greek Scholiast has it, men say it even then when they are silent, because their works and actions declare it. Thus did this People in the Text, they did carry themselves so leudly and abominably upon their deliverances, as if God had delivered them on purpose, that they might commit such abominations; their practice it did plainly intimate and declare as much to the world.

Now this again is another thing which is taxed and censured by the Prophet Jeremy, yea, even by the Lord himself through his Prophesy, Will ye say so indeed? that is, Will ye carry and behave yourselves so, as if indeed it were so? What a fearful thing is this! Those which are naught after afflictions and deliverances, they are commonly the worst of all, and are in the greater danger of punishment and judgment than any other besides.

And there is a double reason for it: First, because it is Means perverted. And secondly, because it is Mercy abused; either of which are very pernicious.

First, Means perverted. Afflictions, and deliverances from them, they are God's Spiritual Physic and Means, which he has instituted to make men better, and to draw them nearer to himself; now when these shall drive them farther from him, it must needs be exceeding bad; as Physic when it is perverted, it tends more to the destruction of the Patient.

Secondly, Mercy abused. God's goodness, it leads men to repentance, and his love it constrains them to duty. This it does in the nature of the thing itself, and according to his own appointment, and institution, and intention in it. Now when this shall be turned into wantonness, and a further progress and self-indulgence in sin, it soon comes to be more exasperating, and provoking, and exciting to punishment.

This were well to be thought of by all such persons as are partakers of any mercies and deliverances whatsoever, in one kind or other; and in particular (as the season now hints it) from sicknesses, and diseases, and distempers; that they would now recall themselves from their former sins, and miscarriages, and iniquities which they have heretofore been guilty of, and not think that they have now an opportunity to return to their former wickednesses with as much earnestness and greediness as before; to think that they are restored to their health that they may be restored to their lusts, to their malice, and wantonness, and luxury, and uncleanness, and idolatry, and such as these as are here mentioned in the Text; for if they do so, God will bring his judgments again upon them, either in the same, or far worse degrees, and make them at last effectually and in good earnest to know, that they are not delivered to commit all these abominations.

SERMON XLII.

IN the Text itself there are three general parts considerable: First, A Demand: And Secondly, An Expostulation: Thirdly, An Invitation to the view and consideration of both. The Demand, that we have in these words, Have I been a Wilderness to Israel? a Land of Darkness? The Expostulation in these Wherefore say my people, we are Lord's, we will come no more unto thee? The Invitation to the view of each in these, Oye Generation, see ye the Word of the Lord.

We begin with the first of these parts, viz. The Demand; Have I been a Wilderness to Israel? in which, for the better understanding of it, seems to carry a fourfold force or emphasis with it: First, It hath the force of a Remonstrance or Protestation of Self acquitting or Justification; Have I been a Wilderness to Israel? that is, I have not been a Wilderness unto them. Secondly, It hath the force of a Remembrance, or seasonable Intimation; Have I been a Wilderness unto them? Nay, I have rather been the quite contrary: I have indeed been a Paradise. Thirdly, It hath the force of a Reproach or implicit Exprobration; Have I been a Wilderness to Israel? as indeed Israel has been rather to me. And last of all, it hath the force of an Appeal or Provocation to themselves, and their own Consciences; Have I been a Wilderness to Israel? that is, let Israel themselves speak what they know and think in this particular.

First, I say, it hath the force of a Remonstrance or Protestation of a Self-acquitting or Justification, Have I been a Wilderness unto Israel, &c? that is, I have not been either of these unto them. Here are two Phrases and Expressions which are used both together in the Text; A Wilderness, and a Land of Darkness; and the Lord does deny himself to be guilty of either of these to his people: He has neither been one nor toother to them: Not a Wilderness, which is an expression of unprofitableness; Not a Land of Darkness, which is an expression of uncomfortableness. In a word, he does here plainly profess that he hath been no way wanting in any supply, which might be requisite or necessary for them; neither have they served him for naught, or to no purpose, in all their attendances upon him This is the Point here before us; That God's people they do not serve him in vain, and for no profit; neither are they any losers at all by their servings of him: He is not one that is defective in the rewarding or recompensing of them for whatsoever they do upon his account. Thus we have it in Mal. 1.10. Who is there among you that would shut the doors for naught? neither do ye kindle a fire upon mine Altar for naught. He speaks it to his own people; and it is that which is evident and manifest from daily experience and observation so to be.

And it is founded upon God's Nobleness, and Royalty, and Magnificence. Generous and magnanimous persons, they do not love to be in any man's debt; that they should do them service, and not to pay them for it, no, but will recompense and requite them to the full: They think their own honor is much engaged and concerned in it; and therefore they will not here be defective, or wanting to themselves. And so it is here with God.

Therefore accordingly it concerns us to be right opinionated of God, and to be well persuaded of him to this purpose: It is that which a great many are not, as even the Scripture itself informs us, which say, What is the Almighty that we should serve him? And what profit should we have if we prayed unto him? Job 21.15. And so again, Ye have said, It is in vain to serve God, and what profit is it that we have kept his Ordinances, and that we have walked mournfully before the Lord of Hosts? Mal. 3.14. Such people as these they make as if God were a Wilderness, and a Land of Darkness to his servants; but indeed it is no such matter, and they are convinced of the contrary from God's own Declaration and Protestation here in this Text, which we have now before us.

That which makes them to be so persuaded is, First, Because God is pleased sometimes to suspend and delay the expressions of his goodness to them. Because he does not reward them presently, therefore they think he will not reward them at all. Because they do not see the fruit of their labors out of hand, therefore they imagine as if God would be altogether barren to them: But this is a very great Error and mistake in them: For the Lord he does everything in the best and fittest season; and the longer that he stays before he rewards them, the more does he reward them at last; so that they shall have no cause in conclusion to complain of him.

Secondly, Because God does not always reward them in that way and kind as they desire and expect from him. It may be he may heap upon them Spiritual blessings, but he does not so follow them with Temporals; or it may be with Temporals in such a kind, but not with Temporals in another: And this through their perverseness they judge to be as good as nothing at all. But those who are Experienced Christians, they should learn to be of another mind, as it is here propounded to them: And from hence to take heed of being disheartened and discouraged in God's service, which Satan their Spiritual Enemy does endeavor all he can to do with them; being as the Accuser of the Brethren to God, so the Accuser also of God to the Brethren: we should not be in this case ignorant of his devices, nor unwary of his suggestions, but rather arm and strengthen ourselves against them all we can, and beg of God himself to strengthen us.

There is no unprofitableness in the service of God, but there is unprofitableness in the service of Satan, and in the service of Sin: This will be sure to be a Wilderness to us, yielding us nothing but briars and thorns: And this will be a Land of Darkness to us: Will the Son of Jesse give them Vineyards, &c? carrying us even into utter Darkness, if we take not heed of it. What fruit had ye (says the Apostle) in those things whereof ye are now ashamed? for the end of those things is death; that's the wages and reward of sin, Rom. 6.21, 23. But being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death, but the gift of God is eternal life, &c. And that's the first Emphasis which is considerable of us in this expression, namely, as it hath the force of a self-acquittance, or Justification; wherein God does clear himself of all suspicion of unfruitfulness or unkindness towards his people. Have I been a Wilderness, or a Land of Darkness to Israel? That is, indeed I have not been, I disclaim it.

The Second is, as it hath the force of a Remembrance or seasonable Intimation. Have I been a Wilderness, &c? Nay rather indeed, I have been the quite contrary. I have in reality been a Paradise. It is a kind of an Ironical Speech, wherein the contrary is intended to what • s expressed; and that for the greater conviction of the persons to whom it is spoken. It serves to declare unto us the great goodness, and overflowing bounty of God towards his people, who is so far from being wanting to them in anything which is necessary, as that he does oftentimes abound to them in all things which can be desired of them. There are some of his servants more especially amongst the rest who have large experiences of his provision for them in all particulars; in blessings of Heaven above, and in blessings of the Earth beneath, whom he does daily load with his Benefits, as the Psalmist expresseth it, Psal. 68.29. And they are to him as a watered Garden.

This it proceeds in him from his own free love and grace. Bounty and liberality it needs no other motive than itself for the expressing and manifesting of it. He has mercy upon whom he will have mercy; and he has bounty for whom he will have bounty; and he takes delight in making some persons more than others to be the ubjects and objects of it: And to make known the riches of his Bounty upon the vessels of mercy, Rom. 9.23. As we see it is sometimes in the world with great and wealthy persons, they now and then take some content in it, to make others partakers of their Beneficence: Even so does this great and mighty God in his dispensations towards the Sons of Men, and especially to his own people.

We have here intimated to us in this passage, that care which God takes of his Church which he sometimes calls his Vineyard, to provide all things necessary for it, especially as are essential to it, and within the compass of itself; Means of Illumination and Instruction, and means of Fructification and Increase; and oftentimes does wonderfully work in his providence for it, keeping it and defending it from enemies, and preserving it from outward dangers and destruction; that so this expression in the Text may be in a manner all one with that in another place, Isa 5.4. What could I have done more unto my Vineyard that I have not done unto it? And it agrees also with that in another, in Isa. 27.22. In that day sing ye unto her, A Vineyard of Red Wine, I the Lord do keep it, I will water it every moment; Lest any hurt it, I will keep it night and day. And so of Zion, which is all one. I will abundantly bless her provision; I will satisfy her p • or with bread; I will also clothe her Priests with salvation, and her Saints shall shout aloud for joy; in Psal. 132.15, 16. As for Israel, which his here mentioned in the Text, that particular People and Nation, the Scripture does sufficiently inform us of the overflowings of God's kindness towards them in all kind of blessings.

This is a Point so far to be emproved, as the truth of it is to be observed, and taken notice of by all those who have a share in it, in a way of due thankfulness and acknowledgment. The more that God does for any people, the more does he expect from them, in a way of retribution to him. Their thankfulness is to be answerable to his mercies; and their obedience is to be answerable to their thankfulness, and an expression of it. It is that which God expects from them, and accordingly they are not to be failing or defective in it: whenever they prove to be so, they walk unsuitably to his dealings with them. That's the second Emphasis also of this expression, as it hath with it the force of a remembrance, or sensible intimation.

The Third is, as it hath the force of a secret Gird or Exprobration: Have I been a wilderness unto Israel? that is, Has not Israel been rather a wilderness to me? And so it serves to represent to us the unfruitfulness oftentimes of God's people, notwithstanding his manifold waterings and irrigations of them, and expectations from them, as not making answerable returns to his goodness towards them. This is that which the Lord often complains of, as we shall • ind, if we look into Scripture. Thus, in ver. 21 of this present Chapter; I had planted thee a noble Vine, wholly a right seed: how art thou turned into the degenerate plant of a strange Vine unto me? And so, Isa. 5.4. Wherefore, when I looked that my Vineyard should bring forth grapes, brought it forth wild grapes? I looked for judgment, but behold oppression; for righteousness, but behold a cry. This is that which oftentimes falls out thus to be. From whence we may observe thus much; that God's people are still behind-hand in their observances of him: It is not he that is obnoxious to them, but they rather to him. It is is not he that is chargable with unfruitfulness, or unprofitableness, but rather they.

Therefore let them accordingly reflect, and enter into themselves, and consider how it is with them, and be confounded, and troubled for it: It is the reason why God is pleased to use such expressions as these to them, that so thereby he might the better affect them, and work upon them, and convince them of their uneven carriage and behavior towards him. That whiles he loaded them with mercies, they loaded him with provocations; made him to serve with their sins, and wearied him with their iniquities, Isa. 43.24.

There are three things especially which do much aggravate the unfruitfulness of God's people: First, the mercies which they enjoy. Secondly, the means which they partake of. Thirdly, the expectations which are upon them; and that even from God himself.

First, the mercies which they enjoy. This is that which God does very much stand upon, and frequently urges all-along in Scripture; that he has done thus and thus for them, and yet they have made no more answerable returns unto him, but rather the contrary. This is a very great evil, and so to be accounted: for if mercy and kindness will not work upon us, what will? Despisest thou the riches of God's goodness, &c. says the Apostle, Rom. 2.4.

Secondly, the means they partake of; there is very much also in that: seeing God has not been a wilderness to them, they should not certainly be so to him. But forasmuch as he affords them means of better improvement, they should be careful to improve under those means. We know what was said of Capernaum, and Chorazin, and Bethsaida; that if the mighty works which had been done in them, had been done in Sodom, and Tyre, and Sidon, they would have repented long before in sackcloth and ashes: therefore it should be easier for those places at the day of judgment, than it should be for those Cities, Matth. 11.22.

Thirdly, the expectations which are upon them, and that even from God himself. This is spoken after the manner of men, and as the Lord, after an human manner, expresses himself to them. Not that God can properly be frustrated of his expectations, or have anything to fall out otherwise than as he thought it would do. • ut the meaning of it is this; that there was occasion given to him to expect it from the connection of things one with another, and their subordination one to another; and their contrary carriage was therefore an aggravation of their sin.

All this laid together, serves to make us to look to ourselves in this particular. It is a sad thing for any to be under the upbraidings of the Almighty; that he should have anything against them which he might justly charge them with in a way of unworthy carriage or behavior towards him, as having not only reproach, but danger in it: They may charge him to be a Wilderness, and a Land of Darkness to them, and wrong him in so doing, by doing it unjustly, and without a cause; but where ever he charges them to be a Wilderness and a Land of Darkness to himself, as he seems here to do in the Text, after a tacit and implicit manner, there is some cause and ground for it: and where it is so, it is there inexcusable. And that's also the third Emphasis of this expression, as it hath the force of a Revelation, or secret Exprobation: Have I been a wilderness, as my people have indeed been to me?

The Fourth and last is, as it hath the force of an appeal, and provocation, as it were to themselves, and their own consciences: Have I been? &c. that is, let Israel themselves speak what they know and think in this particular. God submits himself here to the judgment and determination of his people themselves. Thus we find him to do in some other places besides; as Mic. 6.3. O my people, what have I done unto thee? or wherein have I wearied thee? testify against me. And so also even here in this very Chapter: What iniquity have your Fathers found in me? Could they tell? or you for them? He challenges them to say the worst of him.

This is grounded upon his own innocence, and the evidence of it to themselves. Appeals to other testimonies are founded upon men's own integrity. As we see it was with Samuel, in the case of his carriage towards the people: 1 Sam. 12.3. Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? &c. He bids them to say the worst of him that they could, as knowing his own innocence Even so does the Lord, as it were, here with Israel upon the same consideration; Have I been a wilderness to them? that is, can they tax me, or accuse me for being so? No, I am sure they cannot. This is that which does justify God in all his dealings and dispensations towards his people, that they have their own consciences approving him, and bearing witness to him. However, when they are under a temptation, and have some fits of impatience upon them, they may perhaps in a discontented manner quarrel with him, and be ready to except against him; yet if they do but consider things seriously, and conscionably, and impartially, so as they should do, they cannot but very much acknowledge him, and applaud his proceedings with them, as no otherwise than both just and gracious. That it is not his ways which are unequal, but that it is their ways which are unequal rather: as we find him sometimes to tell them, in Ezek. 28.29.

Look as, on the other side, God's servants do sometimes appeal to him for the justifying of their own hearts and carriage towards him: as Hezekiah; Lord, remember how I have walked before thee with a perfect and upright heart, and done that which is good in thy sight. And, as Peter; Lord, thou knowest all things, thou knowest that I love thee. Even so here does God himself also in some manner appeal to them for the justifying of his own dealings with them; Have I not been thus and thus and thus unto them?

Therefore accordingly they should also herein learn to examine themselves, and to question with their own consciences, for the better clearing and justifying of God, either against Satan's malicious suggestions, or the mistrustfulness, and jealousies, and suspicions which is in their own hearts. Consider seriously whether it be so or no indeed, that God hath been either a wilderness, or land of darkness unto them? or not rather, as I hinted before, the quite contrary, and opposite hereunto. Surely, if we shall any of us do thus, we shall not be able to find any other than great cause for the magnifying of him; whether as to his goodness to his whole Church in general, or as to his goodness to our own Persons in particular. In either of which respects and considerations he hath sufficiently approved himself to us by manifold expressions. And so now I have done with the First General Part of the Text, to wit, the Demand, in these words; Have I been a wilderness to Israel? a land of darkness? which, as we have heard, hath a fourfold Emphasis with it; of a Self acquittance, or Protestation; of a seasonable Remembrance, or Commemoration; of a secret Gird, or Exprobation; and of an Appeal, or probation to themselves.

The Second is the Expostulation; in these words, Wherefore say my people, we are Lord's, we will come no more unto thee? Wherein there are two branches considerable of us: First, the the things themselves, which God does charge them, and upbraid them withal. Secondly, the censure, which he passes upon those things in them. The things themselves, which he charges them with, they are expressed in these words; They say we are Lord's, and we will come no more unto thee. The censure which he passes upon them, that's in the word wherefore, as implying the unreasonableness of it.

First; For the charge itself, and it consists of two heads more: The one was, their assertion; and that was, we are Lord's: The other was; their resolution, we will, &c.

First; Their assertion; We are Lord's: This was that which they said of themselves; whereby they did seem to hold forth their own greatness, and self-sufficiency, and independence upon any other; that they were now at their own disposing, and might do as they list. This is that which all men naturally do too much affect, even liberty of conversation, that they may speak and do what they please, without control. As they there in the Psalm; who said, With our tongues we will prevail, our lips are our own; who is Lord over us? Psal. 12.4. This is the language of many others besides. And it is justly taxable, and reprovable; for it is that which none can say, especially in reference to God, and his Government. There's none who are thus at their own disposing, but are answerable and accountable to him for whatsoever is done by them. Everyone of us must give an account of himself to God; as it is in Rom. 14.12.

Indeed God does not always call men to an account presently, but does many times let them alone, to see what they will do of themselves; but this is an ill improvement of his patience towards them, to make it a ground for licentiousness, and dissolute conversation: because that he still retains his interest in them, and his power and dominion over them, which they are to subject themselves unto, with all obedience. God never leaves any man to himself, and the swinge of his own lusts, in mercy: Indeed he does oftentimes in judgment, and indignation, and wrath. When men will be their own Masters, and do whatsoever they list, without control; he suffers them to be so: and as they pretend to liberty, so to expose them, and to give them up to it. But this, if it be duly thought of, is the greatest misery that can be imagined here in this world. It is the happiness of creatures, if they knew their own happiness, to be in a subjection and subordination to an higher than themselves; especially now since the fall, and that our natures are so corrupted by sin, that we have a better than ourselves to guide us, and to bring us in order: like an unruly Horse, that has a wise and skillful Rider to govern him. But now therefore for us to cast off this yoke, and to choose rather to be at our guidance, is very pernicious. And this is one thing which this people are charged withal here in the Text.

The Second is their resolution, in these words; We will come no more unto thee. In which passage there are sundry miscarriages at once, which this people seemed to be guilty of, and to be charged withal from God himself: But they are reducible to two main heads. The one is, in the denial of their address. And the other is, in the discontinuance of it. The denial of their address was this; That they would not simply come unto God. The discontinuance of their address was this; That they would no more come unto him.

First; Their simple denial of address: We will not come unto thee. There was a great matter of iniquity and miscarriage in them, as to this: That they refused to do thus.

First, their disrespect, and want of due affection to God. The want of address, is usually interpreted the want of observance. And so it is in men to God; when they come not at him, it is a sign they do not love him, nor regard him so as they should do. This is that which is justly chargable upon all profane and atheistical persons, that live without God in the world; that never call upon him, never pray unto him, never exercise any communion with him, it is an argument that they have not any respect or affection for him; for if they had, they would have more delight in his company, and converse with him, than commonly they have. We will not come unto thee; It had the guilt of disrespect.

Secondly, their ingratitude, and unthankfulness. God had done very much for them, he had not been a barren wilderness to them; and yet they would not come unto him. God charges them also with this. God deserves to be sought to for himself, and those excellencies which are in his own Blessed Majesty: one would come unto him for this, though there were nothing else. But now, when moreover we shall consider the good things which he does for us, and which we daily receive from him, this is a further engagement upon us, and makes the sin to be so much the greater, when we neglect to do so. And this was the case of this people, which made the Lord so much to wonder at them, and to be offended with them. For a child not to come at his Father, or a servant at his Master, upon the account of his mere relation, it is a thing which is not justifiable: but not to come to them when they are used kindly by them, and when they receive so many courtesies from them; this is very abominable. God's mercies should be great provocations of our attendance upon him.

Thirdly, their stubbornness, and obstinacy: We would not come unto thee: No, not even then when thou callest us, and envitest us; this sets it on a little more. You know how ill Ahasuerus took it, when he called for Vashti to come to him, and she refused. And how may the Lord then take it, when his people refuse to come to him upon his invitation, when he calls to them in the ministry of his Word, in the dispensations of his Providence, in the voice of his Spirit; speaking not only to their ears, but also to their hearts, and consciences; and for all that, they hold off from him. How can he possibly take this well at their hands, and not be avenged upon them for it? And that's the First thing here considerable, to wit, Their denial of address.

The Second is, their discontinuance of address; We will come no more unto thee. This is another thing wherewith they are charged: and there are two things further included in this: First, their self-sufficiency and confidence in their own present condition. Secondly, their apostasy, and declining, and falling off from God, and their former carriage.

First; Here was their self-sufficiency, and carnal confidence: they said, We are Lord's, that is, we are able now to shift for ourselves, and so we will come no longer to thee for supplies from thee. This is the temper and disposition of most kind of people besides. As long as they think they can anything subsist without God, they never care for coming unto him. Thus it was here with these Israelites; God had heaped many mercies upon them, and blest them on every side: And this was the use which they now made of it, even to neglect him so much the more, that had done thus much for them: To forsake the Fountain of living waters, and to seek to themselves broken and empty Cisterns, which would hold no water: as he tells them in the 12th verse of this present Chapter. Thus, as it was with the Prodigal in the Gospel, who, so long as he was anything well abroad, never cared to come home to his Father's house: Even so is it also with many more. As it was with the Church of Laodicea: Rev. 3.17, 18. Which said she was full, and increased with goods, and had need of nothing; not knowing that she was wretched, and miserable, and poor, and blind, and naked: and had need to come to Christ, and to buy of him Gold, and white Rayment, and Ointment, and such things as these.

The temper and disposition in God's people, is that which oftentimes provokes him to take such a course with them as he does, for the bringing of them home to him: And that is, to exercise them with various crosses and afflictions, to convince them of their own insufficiency, and of their necessary dependence upon him. Thus he speaks of his Church there in Hosea, in chap. 2. ver. 6, 7. That he would hedge up her way with thorns, and make a wall, that she should not find her paths. Then shall she say, I will go, and return to my first Husband; for then it was better with me than now. God would make her come again unto him, though she thought to have come to him no more, as being able to shift well enough without him.

Oh, 'tis good for everyone to live in a constant dependence upon God, and to see their need and necessity of him, in whom they live, move, and have their being. They that do otherwise, God will take some course or other whereby to reduce them, and to bring them again unto him; as without whom, they cannot be able to subsist, or hold out. That's the first thing implied in this expression. No more, to wit, their self-sufficiency. Though formerly we came to thee, when we had some need of thee; yet now we are able to shift for ourselves.

The Second is, their Apostasy, and falling off from God. This was another thing which he took so ill from them, that though they had come to him heretofore, yet now they would do so no longer. This was that which was most odious to God of anything else: a cooling of their affections towards him, and an intermission of their servings of him, as it is in any other besides. It is that (as I have shewn you of late) which God did so much lay to the charge of the Galatians, and reproach them for it: That having begun in the Spirit, they should end in the Flesh; that is, that having formerly come to him, they should now (in the words of the Text) come to him no more. Thus we find it recorded in the Gospel concerning divers that came to Christ, that they served him just thus. Joh. 6.66 From that time many of his Disciples went back, and walked no more with him.

This must needs be very grievous and displeasing to him, because it is such as casts a reproach upon his service, and makes it to be ill thought of in the world. As when a servant shall run away from his Master, and come no more unto him: especially there where he is well used, and hath all the encouragement given him that can be; this carries a great deal of disparagement and ignominy with it. Even so is it here in men's carriage to God in this particular: when they shall absolutely take their leaves of him, and resolve to make no further addresses to him; this is the height of miscarriage in them; which therefore all those that fear God, should be very cautious of being guilty in themselves. And so much of the first particular considerable in this First General, to wit, the things themselves, which God does charge these people withal in their assertion, and resolution.

The Second is, the censure, which he passes upon them in the proper word of expostulation; wherefore. He charges them in it with unreasonableness, and as such as they were able to give no good account for it in themselves. And there are two things again in this: First, to signify, that it was without reason; They had no cause at all for it. Secondly, to signify, that it was against reason; They had very much cause to the contrary: each of these are in this word, Wherefore.

First, to signify, that it was without reason; They had no cause at all for it, that they should carry it thus towards God, so as to withdraw, and to depart from him: for he had give them no occasion nor provocation at all. We know how we reckon it amongst men, and in the affairs of the world. For people to be strange there where there is no occasion given them of strangeness, it carries some uncouthness with it, and puts them sometimes to their plunges, and musings, and thoughts in themselves, who are the objects of it. To study, and find out a ground and reason for it. from whence it should proceed. Even so (as we may say) was it here with God, in respect of his people; he cannot devise what should be the cause of this their strange minds: Wherefore, to signify, it is without reason.

But Secondly; Wherefore also: to signify, it was against reason. There was all the reason that might be to the contrary. First, their relation: My people. For strangers not to come at me, were no strange thing; but for relations to do so, it is strange. The more claim we make unto God, the more observant should we be of him. The Lord does still very frequently in Scripture, lay a great emphasis upon that: My people, my people have committed two great evils; my people have forgotten me, &c. And here, my people came not unto me; and say too, that they will not: what an unnatural thing is that?

Secondly; The great things which they have received from me, and which I have done for them. It is strange, in regard of that also, and very unreasonable. Every kindness is a strong engagement; every courtesy is an obligation to duty. The love and favor of God, it is of a constraining, and of a compelling nature: and yet for all that, it did not work, or prevail here. What a monstrous and prodigious thing was this? contrary to all sense, and reason, and apprehension, and imagination whatsoever. There's nothing which can be said to justify it, or be a pretence and color for it. And so I have done also with the Second General Part of the Text; which is the Ezpostulation: Wherefore say my people, we are Lord's; we will come no more unto thee?

The Third and last is, the invitation to the view, and consideration of both; which we have prefixed in the beginning of the verse, by way of introduction: but I have reserved it rather to be handled in the conclusion, as the fittest place for it, in reference to our handling, in these words; O ye Generation, see ye the Word of the Lord. By Generation here, he means; the people of the times, in which the Prophet at that time lived: And it has a kind of reflection with it, upon the sinfulness, and wretchedness of it. As who should say, into what an age and time are we fallen? And so we find our Savior himself sometimes to use it, and his Apostles with him. A sinful, and an adulterous Generation; a crooked, and perverse Generation; a Generation of vipers, and of evildoers, and the like. Still they took notice of the temper of the Age and Generation in which they were: and so is it requisite likewise, upon occasion, for others to do the same with them.

But that which is chiefly here observable, is that which this Generation is invited unto, namely, to see the word of the Lord. One would have thought it should rather have been hear it: for that's the sense which is receptive of words rather than seeing. But the Holy Ghost knew what he said, and accordingly was pleased to make choice of such an expression as was most emphatical, and agreeable to his purpose. And so says rather, see it, as that which had the greatest efficacy and influence with it upon the mind. Segnius irritant animum demissa per aurem, quam quae sunt ocu • is subjecta. So then, see it, that is, understand it, consider it, mind it, and attend unto it. They had heard the word of the Lord often enough with their outward ears, but that had done no good at all upon them, they were little the better for that. So then now therefore he calls upon them to see it, that is, in a special manner to take notice of it.

And which seems also to be included in it; to judge of it, and to consider the weightiness, and seriousness of it. That there was some ground, and reason, and cause for that which he said. There are many words which are sometimes spoken by men, especially in their anger and wrath, which would not so well endure the test or examination of them, which they would be ashamed that others should see them, in the sense whereof we now speak. Yea, but these words of God were not such; he cares not who hears them, and he desires that everyone may see them, and be witnesses of them; especially those who were themselves more particularly concerned in them. Hear ye the word of the Lord. And it has a respect to a twofold Branch, whereunto it is to be refer'd. First, the word of the Lord, as it did respect his own justification: Have I been a wilderness to Israel, or a land of darkness? judge ye of the truth of that. Secondly, as it did respect Israel's condemnation: Wherefore say my people, we are Lord's, we will come no nore unto thee? judge ye also of the equity of that.

And now this (to bring all to some use) is very appliable to our own condition of this Land and Nation. To whom these words of the Text may be very well sitted and suited in all particulars. And therefore, O Generation, see ye the word of the Lord. Let us think and consider with ourselves, how God has been pleased to carry himself to us from one Generation to another: Has he been indeed a wilderness to us, or a land of darkness? Let us but a little look back, and reflect upon the mercies of this very day, as I mentioned it to you in the forenoon; and had occasion, as I then told you I had, to do from a Sermon given to that purpose. The seventeenth day of November, which laid the ground work and foundation of so many mercies unto us, which followed upon it: In the breaking forth of the Gospel amongst us, and many other blessings besides, which we have enjoyed with it: Peace, and Plenty, and Prosperity, and Honor, and Renown. We have been a wonder to all Nations round about us, for the great and remarkable favors which God hath been pleased from time to time to heap upon us. Then they said amongst the Heathen, the Lord hath done great things for them. The Lord hath done great things for us, whereof we rejoice, Psal. 126.2.

But have we made answerable returns to God's goodness and loving-kindness towards us? Let us but see, and consider that a little, and seriously think of it. What improvement have we made of the Gospel, which we have so long time enjoyed; to faithfulness, and fruitfulness, and heavenliness, and holiness of conversation? God has not been a wilderness to us; have not we been so to him? He has not been a land of darkness to us; neither as opposite to the light of knowledge and information, the darkness of error and ignorance; nor as opposite to the light of comfort and consolation, the darkness of misery and affliction. God has been light unto us, and in him is no darkness at all. But whether have we walked in the light, and not in darkness, in reference to him? This were worth the due scrutiny and enquiry by us. Have we not wax'd proud, and wanton, and secure, and presumptuous under all his dispensations towards us? And so trusted to our own present welfare, as that we have in a manner despised him? and said with these people in the Text here before us: We are Lord's, we will come no more unto thee. Certainly, the great abominations which do now in these days abound, and increase still amongst us, they do speak no less of us.

Well, if it be thus with us, we have great cause to be affected with it, and to lay it to heart, as that which is most absurd, and unreasonable, as it is here presented to us. And to close at last with God's excitements and invitations of us to repentance, and amendment of life. This is that which we have an example of given us in this very people here before us: the people, as we may see in the following Chapter, Jer. 3.22. Who when God had first himself said thus unto them; Return ye backsliding children, and I will heal your backsliding: they presently make this answer, and return unto him again. Behold, we come unto thee; for thou art the Lord our God. And so much may serve for this time.

SERMON XLIII.

IN the Text itself we have two General Parts considerable of us. First, the Prophets Complaint or Lamentation itself. Secondly, the ground or occasion of this his Lamentation. His Complaint or Lamentation, that we have laid down in those words, My bowels, my bowels, &c. The Ground or Occasion of it in those, Because thou hast heard, O my Soul. &c.

We begin with the first, viz. his Complaint itself; wherein again we have these particulars further observable. First, the parts affected. Secondly, the grief of those parts. Thirdly, the passage or vent of that grief.

The parts affected are described or expressed two manner of ways. First, in their simple proposition. Secondly, in their additional reduplication. Their simple Proposition, My bowels, my heart. Their additional Reduplication, My bowels, my bowels; my heart, my heart. The grief of these parts is amplified from a double consideration. First, from the quality of it, my heart is pained. Secondly, from the effect of it, my heart makes a noise. The passage or vent of this grief is again two ways considerable. First, as a matter of choice, in that which is implied, I will speak. Secondly, as a matter of necessity, in that which is expressed, I cannot hold my peace.

First, to speak of the former, to wit, the parts affected, both simply propounded, as also doubled and repeated, My bowels, my heart! These, though if we take them corporally, and according to a Bodily Dissection or Anatomy of them, they are parts distinct, yet here in this Spiritual notion and consideration of them, they are one and the same, and do signify no more than the Soul and inward man, yet as working likewise upon the body and outward. Thus have some of the ancient Expositors and Interpreters of Scripture understood i • ; as Gregory Nyssen upon that place of the Canticles, Cant. 5.4. My bowels were moved in me; he has this Gloss upon it, 'H 〈 in non-Latin alphabet 〉 ; The belly or bowels here meant, is the Intellectual and Discursive Faculty of the Soul. So in like manner Gregory Nazianzen, in his 17 Oration, speaking of this place of the Prophet, 〈 in non-Latin alphabet 〉 ; meaning by his bowels his mind.. And St. Ambrose to the like purpose, De Spirituali non corporeo ventre dixit propheta: The Prophet did not speak of a corporal, but of a spiritual belly. This spiritual belly, it is the Mind and Soul of Man.

There are three special Reasons (among others) which may be given by us for this expression of the Mind and Soul by the Belly or Bowels. First, The secrecy of it, as that which is most inward and retired. 〈 in non-Latin alphabet 〉 , (as he before, Greg. Naz. ) The Mind and Soul, it is hidden and invisible, as the belly and bowels within the body. Thus, Prov. 20.27. The spirit of a man is the candle of the Lord, searching all the inward parts of the belly. So Psal. 103.1. Praise the Lord, O my Soul, and all that is within me, praise his holy name. Within me, i. e. in my bowels, in viscerebus, as some translate it. And more expressly, Psal. • 1.6. Behold, thou desirest truth in the inward parts, and in the hidden part thou shalt make me to know wisdom. The bowels do well express the Soul in regard of their secrecy. That's the first.

Secondly, Because the Mind it does receive and digest the Thoughts, as the Belly does the Meats. Men's coquit curas ut venter aescas, Greg. ( past. 3. part. admonit. l. 3.) The mind it does digest and boil out cares, as the stomach does the food which is put into it; and those Notions which at the first are but raw, yet through meditation and often turning of them in the mind, they come to be concocted.

Thirdly, The Mind it is the Mother of Thoughts, it is the fruitful Belly, which doth send forth so many conceptions as the proper fruit and issue of it. Ut proles in utero concepitur sic cogitatio in mente generatur, says the same Author, ( Greg. Mor. l. 12. c. 27.) As the Child is conceived in the Womb, so is the Thought generated in the Mind. Thus in regard of this threefold Analogy and Correspondency is the Mind expressed by the Bowels or Belly: so that, My bowels, my bowels; and, My heart, my heart; that is as much as, My Soul, my Soul, my Spirit, and my inward man.

There are two words here in the Text put together for the greater emphasis, Bowels and Heart both, the one as the explication of the other: My Bowels, my Heart; that is, My Bowel which is my Heart: and indeed there is so great a nearness and affinity of these two to one another, as that they are frequently put the one for the other, and signify the one by the other. Thus, Psal. 22.14. My heart is like wax, it is melted in the midst of my bowels; not as if his Heart were in his Belly, but in regard of the vicinity of these parts, the one to the other, it is thus expressed. And because of this coincidency, sometimes the Bowels is put for the Heart, sometimes the Heart is put for the Bowels. The Bowels for the Heart, Jer. 31.33. I will put my law in their inward parts, and write it in their hearts. In their inward parts, that is, in their Bowels; but the meaning of it is, in their Hearts, as the latter word explains it to us. Again, the the Heart is also put for the Bowels, as in Jer. 48.36. compared with Isa. 16.11. In Jer. 48.36. we find it thus, My heart shall sound for Moab like pipes. In Isa. 16.11. we find it thus, My bowels shall sound like an Harp for Moab, and mine inward parts for Kir-hajesh. There, mine heart; here, my bowels and inward parts. From both together we are to understand in one word the affections, which while they are described by the Bowels, it does show, 1. The retiredness of them; they were such as everyone did not see, within the walls of the Heart; Kiroth libbi, as it is expressed in the Text. 2. The fixedness of them, deeply rooted, as low as the Bowels. 3. The truth and sincerity of them, without hypocrisy or dissimulation, &c.

The second Particular in the first General, is the grief of these parts, both in the kinds of it, My heart is pained; and in the effect of it, My heart makes a noise within me. From both together we may observe thus much, what work and disturbance passions and affections make in the Soul, if they be not the better restrained; they put all out of order and frame, and cause great commotions of spirit in those persons which are exercised with them. Indeed this of the Prophet, it was not an inordinate, but a regular stirring in him, both because, as we shall hear afterwards, it was upon a just occasion, as likewise that he was carried by the Spirit of God in it. But yet we may occasionally from it take notice also of the tumults which do arise in the Soul, from the distemper and miscarriage itself. And so I say thus much, How that Passion, it puts all out of frame, it puts the Soul out of joint, and takes off the wheels of it; it is the ground of very great trouble, and anguish, and disquiet unto it; this it is in all the kinds and specifications of it, whether, anger, or, sorrow, or fear, or what ever it is. The excess of it is very outrageous, and and such as there is no abiding or enduring of it; not only in others, but in men themselves. If we look into Scripture, we shall find what work it has there made even in the best men in the world; for example, The Prophet David, do but see it in him, Psal. 31.9. Mine eye is consumed with grief, yea my soul and my belly. Psal. 32.3. My moisture is turned into the drought of summer. Psal. 38.3. No soundness in my flesh, &c. This extravagancy of affection, it is not only an affliction to the spirit, but has also an influence upon the outward man.

Now there is very good use which we may make of this observation, that we may not think it needless or superfluous.

First, We may see here, how God need not go far for the punishment of wicked men, for he can do it from within themselves, out of their own heart, and belly, and bowels, when he pleases; they carry the matter of their judgment about them, and in their own breasts, that so they may so much the more tremble and stand in awe of him, and take heed of provoking him. Who would not fear this great God, and beware of doing anything which might offend him, who is able to do thus with them? who can send the plague into their bowels, not only in a bodily sense, as it has been of late here in this Land and City; but in a spiritual, which is far worse; who can punish a man with his own affections, and with the very thoughts which do arise and proceed out of his own mind, though there were nothing else besides.

Secondly, We see here also what good cause we have to order and regulate our affections, and to keep them within their proper bounds; to take heed of Extravagancy and Extremity in any particular, forasmuch as we know not what at last it may come to; we know not where we shall stop and stay, if we look not to ourselves, nor what inconveniences may follow upon it. Passionate and violent persons, they are the greatest enemies and adversaries to themselves, if they rightly consider it, neither do they need any others to torment than their own bowels. Therefore let us here watch over ourselves, and desire of God himself to watch over us, and to take care of us, to quiet, and pacify, and compose us, and keep us in frame, that so we may have a perpetual Sabbath and tranquility in our spirits, and have nothing at all exceedingly to disquiet us, or put us out of that temper in which we should be. So much also of the second Particular, which is the grief of these parts thus affected, both in the kinds and effects of it.

The third is the Passage or Vent, I cannot hold my peace. Passion, where ever it is, it will make way and force itself forth; and so it did here in the Prophet Jeremy, in speech and outward expression; he spake, and he could do no otherwise, he was not able to be silent in the condition in which he now was. This was true of him according to a double explication; either, first of all, of the speech of discovery, I cannot hold my peace; that is, I cannot choose but publish it: Or else, secondly, of the speech of lamentation, I cannot hold my peace; that is, I cannot choose but bemoan it, and bewail it, and make complaint of it: Each of these is in it.

First, the speech of descovery, I cannot hold my peace; that is, I cannot choose but I must publish it, and declare it, and signify it abroad: I find these workings in my own spirit, and I cannot but I must acquaint you with them, I must reveal them, and make them known unto you. And thus the Prophet Jeremy speaks as a Minister of the Lord, and as one that was entrusted with God's people committed unto him. Those which are the Servants of God in the Ministry, they find sometimes a necessity in themselves for the discovery of their own thoughts to their people, and that now and then even almost whether they will or no; this we find once to have been the case of this very Prophet here now before us, in another place; he had in a manner resolved in himself, that he would trouble himself no more with them, that he would keep his own thoughts to himself, in his own mind and breast: Well, but see what came on it, Jer. 20.8; 9. Because the word of the Lord was made a reproach unto me, and a derision daily. Then I said, I will not make mention of him, nor speak anymore in his name. But his word was in mine heart as a burning fire shut up in my bones, I was weary with forbearing, and I could not stay. Thus it proves likewise to be the case of many other of God's Servants besides, they are necessitated in this particular, and that upon sundry considerations. First, from the strength of that conviction, and the evidence of the things themselves to their minds whereof they are to speak. Thus it was with Peter and the rest of the Apostles, Acts 4.20. when the Priests and Elders there forbad them to preach anymore in the name of Christ, they made this return unto them, We cannot but speak the things which we have seen and heard; that is, we have such manifest convictions of them, and such impressions upon our spirits to declare them, as that we cannot refrain and hold our peace, we should herein be injurious to ourselves if we should offer to do it: And so Elihu in Job, there is such an expression as this is from him, Job 32.7, 8. I said, Days should speak, and the multitude of years should teach wisdom. But there is a spirit in man, and and the inspiration of the Almighty giveth understanding. And again more fully in verse. 17, &c. of the same chapter, I said, I will answer also my part, I will show mine opinion. I am full of matter, the spirit within me constraineth me. Behold, my belly is as wine which hath no vent, it is ready to burst like new bottles; I will speak, that I may be refreshed, &c.

Secondly, as they are necessitated to speak, sometimes from the strength of their Conviction, so moreover from the strength of their Affection; their love constrains them hereunto; and in particular, their love to the people whom they speak unto, that so they may not hide or conceal from them what is fitting to be made known unto them. Thus St. Paul professes of himself to the Church of Ephesus; that he had kept back nothing from them which was profitable to them, but he had shown it, and taught it them. And again, that he had not shunned to declare unto them the whole counsel of God. And speaking elsewhere to the Corinthians, he tells them, that there was a necessity upon him, and woe unto him if he preached not the Gospel. So Ezekiel, God told him, that he should speak, and be no more dumb, and that he had made him a sign unto the people; so that his weeping and mourning, it should be as it were a fore-runner of theirs, c. 24.

Where we have also a third account of it, and that is, the consideration of their Calling, and the Office which they sustain; they are Watchmen, and Shepherds, and Guides, (as ye heard in the morning) and so not only to give warnings of sin, but likewise of judgment; and not only of spiritual danger, but corporal; and they should betray not only the souls, but the lives also of the people of God, if they should be silent and dumb in this respect. Thus we see now how upon all these considerations, there's this necessity (which we now speak of) of speaking. And the Prophet Jeremy might say very well, he could not hold his peace; if we consider him but as a Prophet and Minister, I cannot hold my peace, that is, I cannot but publish it, and declare it, and divulge it, and make it known.

Therefore we see here what little reason there is to be offended with the servants of God upon such occasions as these are: when those which are Prophets and Ministers do threaten and foretell Judgments to come, and give some hints and symptoms of it aforehand, we have no cause to be angry with them for it, or to blame them for so doing; for it is that which they many times cannot help nor hinder in themselves; they are forced and put upon it, out of obedience to God, respect to themselves and their own peace, affection to you, and for your preservation. They should deal very unworthily if they should here now hold their peace. They speak, and speak they must; they are called and invited unto it, and forced and constrained unto it: There's both a Providence and a Spirit guiding and inclining them in this particular, which they cannot well decline.

It is a thing which is not of itself very pleasing unto them, no more than it was to the Prophet Jeremy, when it made his very heart ache, and his bowels to roar within him. The Ministers of God they do not very much delight in such messages as these are; they had rather a great deal come with other words in their mouths, with the words of comfort, and peace, and joy, and consolation; but it is your occasion, and the condition which you are in that do enforce them, and put them upon it whether they will or no.

Therefore (I say) let us be patient under such hints and intimations as these are: Those who are the Lord's Watchmen, they cannot here hold their peace; and it becomes them to speak in this matter indeed. I must also add this, that they are to do it with a great deal of modesty and tenderness, and ingenuity; not too peremptorily taking upon them the determination of times and seasons, or other circumstances which are mysteries, which God has reserved in his own breast; but for the general hints and motives themselves, they may and must declare them according to the proportion of God's discovery and manifestation to themselves: I cannot hold my peace, i. e. I cannot hold my declaration, as the Prophet here did. That's the first thing as it was a speech of Discovery, or Publication.

The second is, the Speech of Complaint; I cannot hold my peace; that is, I cannot choose but must bewail it; the grief which he had conceived inwardly, it did now outwardly vent forth itself; as wind in the bowels of the Earth, if it be kept in it will cause Earthquakes and terrestrial commotions; and those fiery exhalations that are drawn upward, and are above in the Air, if they be straitened, they will cause Thunders and Tempests; so passions, and perplexive affections in the minds, if they be restrained, and curbed, and kept in, they will cause vexation and trouble of spirit within. Those therefore in whom they are, they think it the best and safest way to ease themselves of them by some outward expression. And so did the Prophet here in the Text. There are divers vents which are used to this purpose, weeping, sighing, complaining: The heart in any kind of grief or extremity which is upon it, does for the most part case itself in one of these three particulars. But that which we have here now before us at this present time is, the last of these three which I have named, to wit, of speaking; I cannot hold my peace. This Prophet Jeremy 's Anguish was now so intolerable with him, as that it drew him forth into complaints and bemoanings both of his own passion, and also of the occasion of it. Sometimes grief is so great, as that it makes men that they cannot speak, Curae leves loquuntur ingentes stupent Sometimes again it is so great, as that it makes men that they cannot hold their peace and forbear speaking: And this was Jeremy 's case in this Scripture; I cannot hold my peace, merely from the extremity of sorrow which is in my heart.

It is the case of many more besides (poor souls!) especially in these times wherein we live, of want, and penury, and necessity; that though modesty will hardly let them speak as being ashamed to discover their condition, yet extremity will hardly let them be silent, as being unable to conceal their condition through the grievousness of it. Wherever we meet with such persons, we should be tenderly affected towards them; and where they cannot but speak, we should not but hear them speaking to us; where they have mouths, we should have ears; yea hands for the relieving of them according as it pleases God to enable us hereunto. But that only by the way: That's the second Explication of it. When the Prophet says, he cannot but speak, that is to say, by way of complaint, as Job 7.11. And so I have done with the Third Particular, the passage or vent, as likewise with the first General in the Text: The Prophet's Lamentation: My bowels, my bowels, I am pained at my very heart, my heart makes a noise within me, I cannot hold my peace.

Now there follows Secondly, The ground or occasion of it, in the next words, Because thou hast heard, O my soul, the sound of the Trumpet, and the Alarum of War. Great and grievous complaints they have some ground and foundation for them; especially according to the persons from whom they come: Wise and well tempered men they do not use to make moan without cause; especially in that manner as is here expressed. Now the ground and occasion of the Prophet Jeremy 's thus complaining, is here before us; Because thou hast heard, &c. In which passage, for methods sake, and more distinct handling of it, we may take notice of three particulars: First, The Tydings or Report itself: Secondly, The conveyance of it to the Prophet: Thirdly, His Improvement which he makes of it. The Tydings or Report itself, that ye have in these words, The sound of the Trumpet, the Alarum of of War. The conveyance of these Tydings to the Prophet, Thou hast heard, O my soul. The Improvement in the Connection, Because thou hast heard, &c.

First, For the Tydings or Report itself; it is the sound of the Trumpet, and Alarum of War. This was that which was presented unto him; where it will be worth our time a little to inquire what we are to understand by these expressions. And here I must premise thus much; that this is not to be understood literally of the Trumpet, properly so called in a military Acceptation; the Trumpet of War, whereof as yet there was no sound at this time in the Land, when the Prophet Jeremy thus expressed himself. Indeed it was not (as we shall hear) far off from them; they were very near unto it; but for all that as yet had not heard it, nor Jeremy with them: He had not heard the sound of the Trumpet, or Alarum of War, as now actually begun amongst them. This he had not heard.

But yet there was somewhat which did tend and incline hereunto for all that; though it was not the Trumpet of War properly, yet it was the Trumpet of War mystically; and such as did relate to that Trumpet; as we shall see by and by in the more particular explication of it. We may reduce it to three heads especially: First, The Trumpet of Providence. Secondly, The Trumpet of the Word. Thirdly, The Trumpet of Vision, or extraordinary and Prophetical Revelation: Each of these are a Trumpet of War before woes issue.

First, The Trumpet of Providence; those things which God does in the world, antecedently, and by way of preparation to such a condition, is a Trumpet as it were proclaiming it, and foretelling it to us. God does things before he does them, in their causes, and preparatories, and connections: And so as to the bringing of War upon any people, and proclaiming it against them; he does it in all these Providences which do tend and lead thereunto, though he does not as yet do it absolutely and actually in the thing itself. Thus he did it now to these people, whom the Prophet Jeremy had to deal withal: He did so order affairs towards them, as from whence they might conclude that War was not very far from them, but was at hand, and near upon them: And from whence the Prophet Jeremy himself did here conclude it. He was a man of a discerning spirit, that could quickly see and take notice of anything; and withal was observing: He compared and laid things together, and considered them in their references to one another, and now accordingly did draw inferences and deductions from them: The sum whereof to this present people was, that now the calamities of War should in an heavy manner fall upon them: Thou hast, &c. This is that which is likewise observable in many others besides. Wise and prudent Christians (as I have had occasion to show more largely of late here in this place) they do understand such things as these are; they do anticipate their ears with their minds; they do not stay till they hear the sound of the Trumpet, and the alarm of War in good earnest; no, but they hear it in all the preambles and preparations to it, which make a very great noise with them.

That which is their Practice, it is our Duty, and it is that which we are taught from it, which accordingly we should be careful of; Swift to hear, even in this sense: The Trumpet and alarm of Providence which God is pleased to send unto us; his Threatenings and Prognostications of Judgment, in the thingss which are done in the World. It is a great piece of deafness in us and sottishness, when it is otherwise with us; when we do not discern and take notice of such things as these are: We should therefore have regard hereunto. Shall the Lion roar, and the Beasts of the forest not tremble? Shall a Trumpet be blown in the City, and the people not be afraid? as the Prophet Amos expostulates; that is, shall God give us such symptoms of destruction by all his Providences and Dispensations to us, and shall not we in the mean time attend them, or give heed unto them? Oh let us by all means beware of so much senselessness and stupidity ourselves. Well, that's the first Explication of his Trumpet and Alarum in the Text, viz. the Trumpet of Providential Administration.

The second is, The Trumpet of the Word; The Alarum of Ministerial Awakenings: My soul, thou hast heard this also. The Preaching of the Word it is in its kind the sounding of the Trumpet, and we find it sometimes to be expressed by such a phrase as this is. As for instance in Isa. 58.1. Cry aloud and spare not, lift up thy voice like a Trumpet, and show my people their Transgressions, and the house of Jacob their sins. It is spoken of the Trumpet of the Ministry, Rev. 8.2. The seven Angels which were the Preachers and Ministers, they have their seven Trumpets given them for the sounding of their spiritual Alarums, and thereby provking to battle. Every faithful Minister he is in this sense an Herald of Arms; every Threatning a Trumpet of War; every Sermon wherein such Threatenings are published, a sounding of the Trumpet, and the beating up of an Allarum if so be we are but capable of it.

And this is another thing now which we should hear and give heed to, when God sends his servants to us the Ministers, with such messages as these are, we should not slight them, and make nothing of them, and stop our ears against them, but we should mind them, and be apprehensive of them, and affected with them. There is more many times in those things than we are aware of, for which cause we should not despise them, or be regardless of them.

And more particularly, we should consider what punishments are more especially threatened against such and such sinners, and make a right use and improvement of it. Thus did Jeremy hear the voice of the Trumpet here in this place; he considered how God had threatened war and desolation against such and such courses which now finding to abound in Israel, he did from hence properly conclude that War was now coming upon them. He saw the Judgment in the sin; so may we do likewise; look into Scripture, and there see in what cases God has threatened War to be the lot and portion of such a people; and if we find ourselves in the same circumstances, hence conclude it to belong long to us, ourselves may thus hear the Trumpet and alarm of War, before we hear it with our ears. And that's the second application, the Trumpet of the Word and ordiary Ministry.

The third is the Trumpet of Vision, or extraordinary Prophetical Revelation. And this may be again understood two manner of ways; either first of all, in an application to his ear and outward sense; or else secondly, in an application to his mind and understanding. We may take it either way.

First, in an application to his ear and outward sense; and so the meaning will be this, As if the Lord did cause the Prophet to hear the sound of a Trumpet in the air, as a sign and token to him, to assure him of the Trumpet of the Enemy which should shortly be sounded in the Land. This may be a very probable interpretation, and such as is very suitable to God's dealing both with him and other Prophets besides, upon the like occasions, who was wont to confirm them in some remarkable matters to be accomplished, by visible and audible representations. Instances are familiar in Scripture, we shall not need to insist much upon them; Jeremy had his Yoke, Ezekiel his Barbers Rasor, Amos his Plumb-line, Isaiah was to walk bare foot, &c. and so here again, Jeremy had his Trumpet, which was extrordinarily sounded in his ear, as a forerunner of Judgment.

But secondly (which I rather incline to) in an extraordinary application to his mind and understanding. God did now by the Spirit of Prophesy, which this holy man was endued withal, assure him of some grievous War which was now towards his People, which he was as verily persuaded of, as if he had heard the very sound of the Trumpet and alarm of War itself. This was God's manner of dealing with the Prophets, he did thus communicate and dispenfe himself to them, so as to acquaint them aforehad with the things which he would bring to pass in the world, of any special importance; as Amos 3.7. Surely the Lord will do nothing, but he reveals his secrets to his servants the Prophets; that is, nothing which is of any great concernment, as to the state and condition of his People; nothing of that, but he will acquaint his Prophets with it. And so much of the first particular in this second General, the Report itself, the sound of the Trumpet, the Alarm.

The second is the conveyance of it to the Prophet, and that is, by his Soul, Thou hast heard, O my Soul. How is his Soul said to have heard it? As we may conceive it, briefly thus, according to these explications.

First, Originally, as in forming the Organs of the body: When the Ear hears, it is the Soul hears, as conveying its faculty by that particular part and member. 〈 in non-Latin alphabet 〉 ; it is the mind sees, and the mind hears, and all things else without that are blind and deaf; it was the saying of Epicharmus. So then, if (as I hinted before) we shall suppose Jeremy to have heard some sound of a Trumpet in the air, and to have discerned it by his bodily ear; yet his Soul might be said to hear, as having the faculty of that sense in it, whose outward organ or instrument is the body and outward man.

Secondly, The Soul immediately, as being that which had particular communion with God in these impartments. This was the singular privilege of the Prophets, to partake of these immediate and extraordinary communications of God to them, which we in these days have now no warrant to expect for ourselves. Indeed God does oftentimes very graciously reveal himself to his Servants in a way of spiritual communion with them, wherein he does likewise give them very strange hints oftentimes of his Providential Dispensations; but these Prophetical inspirations were more peculiar both to those times and persons, and so not to be expected now.

Thirdly, The Soul Emphatically. That's spoken indeed which is spoken to the Soul; and that is heard indeed which is heard with the Soul: Thus was it here in the Text, thus did God speak, and Jeremy hear; it's well when these two go together both in speaker and hearer: In these it did two things: 1. God's Excellency. 2. Man's Duty.

First, I say, here's God's Excellency, he speaks to this; as for us which are Ministers, we can go no further than the ear, it is God that must speak to the heart, that must work upon the mind, that must persuade the Soul; and when he pleases so to do, he does it effectually.

Secondly, Here's Man's Duty; in Jeremy 's practice, My soul hath heard, that it should be with us, we should hear with all our Souls, when we come to such Dispensations as these are which we are now about: how is that, namely, attentively, cheerfully, intelligently, obedientially, and so as to practice what we hear. And so we have also the second Particular, which is the Conveyance of all this to the Prophet.

The third and last is the Improvement, the use which the Prophet Jeremy makes of this report heard by him; that is signified in the word [ Because ] which we must look upon as knitting both parts of the Text together, and so carrying, as it were, back again to the former. There is somewhat which we may observe in general, and somewhat more immediately and in particular, from the words themselves.

First, observe in general thus much, That then it is with us as it should be, when our meditations have an influence upon our affections; when what we hear with our ear, or think upon in our minds, it sinks down into our bowels and hearts; when we are inwardly wrought upon by the good instructions which are administered to us. Thus it was here with the Prophet Jeremy in this Text, his soul Beard the sound of the Trumpet, and his bowels were stirred and moved in him: he had special revelations, and he had hereupon answerable affections. This was the property and disposition of a well-tempered Soul indeed.

The Reason of it is this, Because this is the end and aim which it tends unto; every Divine Truth in the Understanding it is ordained for some betterment of the Will and Affections which are to be wrought upon by it. We do not therefore reach the scope of it, till we find it to have this effect upon us.

From hence then we should take account of ourselves, and see how it is with us: We should not at any time satisfy ourselves in any measure of Divine Illumination, without some answerable and proportionable affection. When we have heard, observe how we relish: And when our Judgments are enlightened, consider how our bowels are moved, and stirred, and wrought upon in us: And so in Fasting, afflict our souls.

Again further, Here's also by the way an Item for Teachers, to endeavor to work their Doctrines upon their hearts; and those discoveries which God makes to them in reference to the instruction of the people, to bring them down to their own spiritual improvement and advancement in the work of grace: As we have here greater Revelation; so from it we should have better Affection.

But Secondly, To come more close to the particular; Jeremy cries out of his bowels here; he had heard the sound of the Trumpet, &c. These bowels (I told you before) were in general his Affections; but I did not tell you which they were. We may take them in these specifications.

First, Anger, Jeremy, he was moved with this; he was displeased when he considered the refractoriness and obstinacy of this people whom he spoke to, that nothing would serve their turn but utter destruction; that they should so cast away themselves as they did by their willful provocations of God's Majesty to bring such sweeping Judgments upon them as this was. There is nothing which is more apt to stir the zealand impatience of Teachers, than when they see that all their Teaching and Admonishing comes to no good; that people will still be that which they will be, even to the utter undoing of themselves both bodies and souls.

Secondly, Fear, That was another part of these bowel. The good Prohet had very strong apprehensions of this Judgment which was threatened, and he was much troubled in himself, as not knowing the full extent and latitude of it: He had an hint of the Judgment in general, but he yet knew not what it might come to as to the particular accomplishment of it, and so as a man in some uncertainties, he was full of fears and strange surmises; as Eli that sat quaking, and trembling, and shivering for the Ark of God; when he heard that the Israelites had it amongst them in their skirmish with the Philistines, not knowing what the issue of these things might be, he was overwhelmed with sorrow.

Thirdly, Grief and Sorrow; as he feared for the future, so he grieved for that which was present. It was a sad thing to him to consider what a state and condition was determined upon the people of God, and what havoc their enemies would in time be sure to make of them. This was that which troubled him.

But what a saint hearted person was this Jeremy, and how weak a thing was it (may some think) that he should be thus troubled in himself. There were three Considerations which might seem to make much against it, and do signify that this trouble in Jeremy was vain and supertluous.

First, Because as yet there was no such thing as war amongst them; it was not the alarm of war, it was but the rumour of war at the most, which he was now afflicted withal: It was not war in reality, but in resemblance; not in act, but in the vision and representation of it. There was the sound of the Trumpet, but that was all, not one blow or stroke which was given.

Well, but for all this, the Prophets bowels were troubled in him, and had cause so to be; and that for two reasons especially: First, The Grievousness of the Calamity threatened: And secondly, The Certainty. The Grievousness: First, It was war, which is in effect all other miseries besides are involved in it. The sound and noise of the Trumpet is the least of all those evils which follow upon such a Judgment as this is. There is the cry and noise of many persons giving up the Ghost; of Husbands bewailing their Wives, Wives their Husband, Children their Parents, and other friends deprived of one another, and such things as these.

Secondly, The Certainty of it: This was that which affected the Prophet; that though it was not yet in act, yet he was as sure of it, as if he had seen it. A gracious heart trembles at Judgment threatened and foreseen, as well as felt, where it has God's word pregnant for it, as the Prophet Jeremy now had to himself; it was all one with him as he had actually beheld it. Faith, as it rejoices in the Promises, and salutes and embraces them afar off; so likewise it trembles at the threatenings, and declines and shuns them afar off. So much for answer to that.

But Second'y, There is this also, which may may seem to make against Jeremy 's trouble, that he was sure himself to be safe for his own particular: God had made a promise of so much unto him, Jer. 15.11. Verily I will cause the enemy to entreat thee well in the time of evil, and in the time of affliction. And v. 21. of the same Chapter, I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremy was then likely to be well for his own particular, what needed he therefore to fear, or to grieve, or trouble himself, as he seems here to do.

Surely there was somewhat more in it than so. This holy Prophet was of a more public spirit; he did not so much herein consider his own condition, as the condition of God's people, and so consequently of Religion itself. The destruction of the Temple and Ordinances, the desolation of the City &c. A tender-hearted person sympathizes with the afflictions of others, and does much bewail them, and lay them to heart. How can I endure (says Esther ) to see the affliction of my kindred? and how can I endure to see the destruction of my people? Esth. 8.6. If I forge thee, O Jerusalem, let my right hand, &c. There are some, which if they may be well themselves, they care not what becomes of others: Yea but Jeremy, he was not of this temper; he mourned for the calamities of Zion; he remembered the afflictions of Joseph: He was distressed for the evils which were likely to happen to the Church, though himself might be safe in the midst of them; as Nehemiah and other holy men in Scripture whereby he shows us in his own practice and example, what should be answerably the disposition of everyone of us; namely, thus to be affected in ourselves, as this holy man was.

Thirdly, There may be this further considerable as to take off the Prophet Jeremy's trouble and distress in this particular; and that is the condition of this people in reference to himself, being such as were perfect Adversaries and Enemies to him, could not give him a good word, but did all they could against him. One would think now that for such as these he should have had little cause to trouble himself, but rather should have been glad of this opportunity of being avenged upon them for all their unworthy carriage and mis-behavior towards him. But such thoughts as these are did not here prevail upon him: He weeps, and mourns, and laments, and takes on even for them which were so maliciously set against him. This is the sweet and gracious disposition of the Saints and servants of God, and their affection in such cases as these are. Thus we find it to be with Job; he rejoiced not at the destruction of him that hated him, nor lifted up himself when evil found him Job 31. v. 29. And so David, When they were sick, my clothing was sackcloth, &c. Psal. 35.13.

Well, for a close, to shut up all; Upon the whole matter there are these things which do immediately issue and follow from this of Jeremy for our instruction. First, We see here how those which are Prohets and Ministers should be affected in themselves, in the threatenings and denunciations of Judgment; namely, to do it with a great deal of reluctancy, and renitency, and tenderness in themselves; though they be from the condition of their calling, and the necessity of the thing itself, the Trumpets to proclaim wrath, yet they should be very much troubled to think of it, and they should be deeply affected with it, as Jeremy here was. We should not publish God's wrath, as rejoicing, and being well pleased with it, no otherwise than that God himself is hereby honored in the satisfaction and manifestation of his Justice.

Secondly, We learn hence how we should all in general be affected with such passages as these are. If War be thus terrible but in the Apprehension, what will it be in the Infliction? And if it be so grievous when but threatened, what will it be when it shall be felt? We of this Land and Nation have sad experiences of it already, from whence we may ghess at it. Indeed we of this City for our particular have not as yet had it, which perhaps makes us for the most part so much hardened against it; but it may be here's the more to come. Let us take heed of provoking God by our miscarriages, and manifold abominations: Let us take heed of slighting the Trumpet of the Ministry, that so we may not hear the Trumpet of the Enemy sounding amongst us: Let us be awakened with these Alarums, that so we may not be affrighted with these Wars.

Yea, let us universally endeavor to meet God by speedy and unfeigned repentance, which is the best improvement of such punishments and troubles as these are. It is the use which the Lord himself puts us upon to make of it; as we may see in Amos 4.12. Therefore thus will I do unto thee, O Israel; and because I will do thus unto thee, prepare to meet thy God, O Israel. Yea let us so walk and behave ourselves, as if we still heard the sound of the last Trump of all sounding and alaruming in our ears. Thus if we do, such Doctrines as these are will have their due and proper effect and work upon us. It is not for us only to hear of these things, and to whine and mourn for them in a desperate and tumultuous manner; no, but to be reformed occasionally from them, that our fear, and sorrow, and sad apprehensions of evil to come, and threatened to us, may carry us so much the more speedily to God for the prevention of it.

And further, we should hence learn also from this Scripture, to be able to give an account to ourselves of ourselves; as the Prophet Jeremy here does before us: Therefore we may observe here how he enters into a solitary discourse with himself: He does not put it in the Third person; Because my soul hath heard, but in the Second, Because thou hast heard, O my soul; as hereby endeavoring to satisfy his own spirit in what he did; and how he stood affected for his present temper and disposition in them. Thus now we have done likewise with the 2d. general part of the Text, which is the ground or occasion of the Prophets Complaint, or Lamentation; and so with the whole Text itself.

SERMON XLIV.

(IN this present Text before us) we have laid forth unto us, partly the sin, partly the judgment of Ephraim, that is, of Israel, by a Synecdochical expression, the part put for the whole; and either or both of these are set down in four Branches, which may make up to us the words of the division of the Text. First, in their unhappy mixtures, Ephraim hath mixed himself among the people. Secondly, in their indifferent temper, Ephraim is a cake not turned. Thirdly, in their miserable captivity, Strangers have devouredtheir strength. And fourthly, in their symptoms of approaching ruin and destruction, Yea, grey hairs are here and there upon him. The two latter whereof (especially) and if we please also the two former, are aggravated from their senselessness, and stupidity, and security, and non-attendancy in this sad condition, He knoweth it not; yea, to make it so much the more emphatical in the doubling and gemination of the words, He knoweth it not. These are the parts of the Text.

We begin in order with the first, viz. Ephraim's unhappy mixture, He hath mingled himself among the people, that is, he hath join'd himself with the Nations in their idolatrous and profane conversation; this is that which is laid to his charge, and that which the Lord by his Prophet does complain of in him, that he thus mingled himself with the Heathen; which is also justly taxable in any other of God's people besides; it becomes not them especially to be joined and and leavened with those which are opposites and enemies to Religion. For the better opening of this Branch unto us, there is a three-fold mixture which we may here conceive to be censured in them. First, a local mixture, a mixture of place and company. Secondly, a Civil mixture, a mixture of affinity and alliance. Thirdly, a Moral or Spiritual mixture, that is, a mixture in regard of Manners, and Religion, and Conversation. Each of these mixtures are here condemned in Ephraim as join'd with the Nations, though especially the last.

First, their Local mixture, that is, of place and company. It does not so well become the people of God to be mingled with the ungodly. even thus; yea, the Scripture does often and frequently take them off from it; as 1 Cor. 5.9. I wrote to you in an epistle not to company with fornicators. So Prov. 1.15. speaking of wicked men, My son, walk not thou in the way with them, refrain thy foot from their path, &c. And, Prov. 4.14. Enter not into the path of the wicked, and go not in the way of evil men: Avoid it, pass not by it, turn from it, and pass away. It is not safe for the Servants of God (so far as they can avoid it) to be even in the company of evil persons.

There are two Moral inconveniences for the most partattending upon it: First, in that it is 〈1 page duplicate〉 〈1 page duplicate〉 occasion of weakening and deadning their Graces. Grace cannot so easily flourish or thrive in evil society, but it is apt rather to languish and to decay; it grieves the Spirit of God in his Servants, when they give way hereunto, causes him to absent himself from them, and to be a stranger, as it were, unto them, and not so manifestly to dwell and to abide in them. The company of the wicked drives away the company of the holy Ghost, and makes him to withdraw his presence.

Then secondly, (which we shall speak to more hereafter) it does also further expose to sin; there is not only Privative evil in it, but a Positive. He that toucheth Pitch shall be defiled; and so here; srequent converse and society, it does convey a similitude of disposition which goes along together with it; nay, this fire it does quickly take, but upon a little mingling and joining in this particular.

We see here then what to think of such persons, as are for all companies and Societies whatsoever they be, that care not with whom they converse and associate themselves; it is a sign that they have little of true grace or goodness in them; for if they had, they would be a little more wary in this respect: they would consider where they went, and whom they join'd and applied themselves to in regard of their intimacy and entireness. We see how it is with men which regard the health of their bodies, they will not go into infectious places, but as they desire to avoid the plague, so they will shun and avoid the house which is visited with it. They that would keep themselves from Leprosic, they will take heed of coming near the Leper. The same should it like wise be with them in regard of their Sould; when it is not, it is so far taxable in them: as here in Ephraim, He hath mingled himself among the people; it was a fault in him to converse with them, no more but so. That's the first Explication, as we may understand a mixture which is Local.

The second is a Civil mixture, a mixture of Affinity and Alliance; this is another thing forbidden in the People of God with Heathen and Idolaters, that they mix not themselves with them thus. Thus Exod. 34.15, 16. Lest thou make a covenant with the inhabitants of the Land and thou take of their daughters unto thy sons, &c. So Deut. 7.34. Neither shalt thou make marriages with them, &c. Again, 2 Cor. 6.14. Be ye not unequally yoked with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? Such unsuitable mixtures as these are, of God's People, and those which are either enemies or strangers to Religion, they are not without a great deal of mischief and hazard in them; they are like the lying of a living and a dead body together, which was wont to be accounted of the greatest punishments that could be.

But thirdly, which seems here chiefly and principally to be intended, a mixture Spiritual or Moral. Fphraim hath mixed himself with the people; that is Israel hath shared in the iniquities and abominations of the Heathen. And so it seems not to be much unlike to that in Hos. 4.17. Ephraim is joined to idols. For God's people to comply with those which are wicked and ungodly in their practices, and to conform themselves to their customs and manners, is a thing very grievous and unsufferable. This is that which the Prophet especially condemns here in this place; and it is that which the whole Scripture besides does almost everywhere set itself against in sundry passages; as Rom. 12.2. Be not conformed to the world, but be ye transformed, by the renewing of your minds, &c. So 1 Cor. 8.6. A little leaven leaveneth the whole lump. Purge out therefore the old leaven, &c. And, Eph. 5.11. Have no fellowship with the unfruitful works of darkness, but rather reprove them. And many such places as these are.

This we have cause to take care of upon sundry grounds and considerations. First, as contrary to our Election, and God's special designation of our persons to eternal life. Those whom God has separated from others in regard of their end and final condition, they should be separated from them likewise in regard of their way and present conversation. Now thus is it with those which are the Saints and Servants of God; God has appointed them to another end than he has done those which are not his people, and therefore their course especially should be varying and different from them. This is the very argument and reason of the Scripture itself; as, 1 Thess. 5.6, Therefore let us not sleep, as do others, but let us watch and be sober. Why? upon what ground? it follows in verse 9. of that chapter, For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ. Because we are not appointed to wrath as others are, therefore let us not walk in ways of wrath as others do, that so the Way may be suitable to the End. So Ephes. 1.4. According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. God hath chosen us, that therefore we might be holy. So again, Rom. 8.29. Whom he did foreknow, he did predestinate to be conformed to the image of his Son; as in glory, so also in suffering, and in holiness tending to glory. And, 2 Tim. 2.19. The foundation of God standethsure, having this seal, The Lord knoweth them that are his. And Let everyone that nameth the name of Christ depart from iniquity. God's peculiar interest in our persons by reason of Election, calls for a peculiarity of carriage from us towards him again, as to our holy life and conversation.

Secondly, This conformity of God's people to the fashions, and manners, and corruptions of men of the world, as it is contrary to their Election, so it is likewise opposite to their Redemption; we are redeemed for another purpose than this is. Thus, Luke 1.74, 75. That we being delivered out of the hands of our enemies, might serve him without fear; in holiness and righteousness before him all the days of our life. And, Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works. So, Heb. 9.14. How much more shall the blood of Christ, who through the eternal Spirit, offered himself without spot to God, purge your consciences from dead works, to serve the living God? And, 1 Pet. 1.17, 18, 19. And if ye call on the Father, &c. pass the time of your sojourning here in fear: forasmuch as ye know, that ye were redeemed from your vain conversation, not with corruptible things, as Silver, and Gold; but with the precious blood of Christ, as of a lamb, &c.

Thirdly; Our effectual Calling, and Vocation; This is another thing which restrains us herefrom: we should not therefore be mingled with the world, because we are called out of it, and God hath thereby distinguished us from other men which are in it. This the Scripture does likewise, with other arguments, press upon us to this purpose. As Eph. 4.1. I therefore, the prisoner of the Lord, beseech ye that ye walk worthy of the Vocation wherewith ye are called. So, 1 Thes. 4.7. God hath notcalled us to uncleanness, but unto holiness. And Heb. 3.1. Holy Brethren, partakers of the Heavenly Calling. And 2 Tim. 1.9. Who hath saved us, and called us with an holy calling. Our holy calling calls us to holiness.

Fourthly; Our Sanctification, there's an argument likewise from that: Rom. 8.12. Brethren, we are debtors not to the flesh, to live after the flesh. And, Eph. 4.23, 24. Ye have put on the new man, which is created in, &c. And, Eph. 2.10. We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained. Our Sanctification does engage us to a strict kind of life in both the parts of it: First, as to our mortification, and so it is urged by the Apostle: Rom. 6.6. Knowing this, that our old man is crucified with him; that the body of sin might be destroyed, that henceforth we should not serve sin. And so, ver. 11. Reckon yourselves to be dead indeed unto sin, &c. Secondly, our vivification, and spiritual quickening: Col. 3.1, 2. If ye be risen with Christ, seek those things which are above: Set your affections on things above, and not on things on the earth. That is, conform not yourselves to the world.

Lastly, to add no more at this time: Our Justificaion likewise, that lies as a restraint upon us also. Being justified freely by his Grace, Rom. 3.24, and Tit. 3.7. Especially, if we shall take in with it the seal of the Holy Ghost upon our consciences: Eph. 4.30. Whereby ye are sealed unto the day of redemption. Upon all these grounds and considerations, have we it evidenced and cleared unto us, how unreasonable a thing it is, for God's people to mingle themselves with the corruptions of men of the world: As contrary and unsuitable to their Election, Redemption, Vocation, Sanctification, Justification, and Obsignation of all to them, by the Spirit of God in their hearts and consciences.

Now therefore, all these things considered, we see here how blame-worthy those are, which none of these arguments do prevail, and work upon, to persuade them in this particular. What a shame is it for those which are Christians, and profess themselves to be so, to be as vain in their conversation as others; when as the Lord has made so wide a difference, and distinction, and separation betwixt them, as he has done in his dispenfations towards them? For Ephraim to mix himself with the people: let all those think of this, who are led away either with the errors of the times, in matter of Doctrine; or with the miscarriages of them, in matter of practice: which cannot hear of any new-fangled opinion, but they are ready to follow it: let such as these, I say, consider how unsuitably they walk to Religion and their Christian profession. The Lord took it very ill from Ephraim, of all others, that he should be tainted and defiled with the abominations of the Heathen; and so will he likewise proportionably do from all others besides, which are in the same condition with them: He will not suffer them to go unpunished, but will avenge their iniquities and miscarriages upon their own heads.

This is signified to us in the second sense, which may be put upon these words; not only as a complaint, but a threatening. As if the Prophet had said, Ephraim shall be mingled among the people, that is, he shall have the same kind of judgment and punishment executed upon him, that others have: look as God punishes the Heathen, so he will likewise punish Israel, he will make no difference betwixt one and toother. And this it follows pertinently upon the other: The like judgments are consequent upon the like sins.

For God is a just God, and is no respecter of persons: and his justice engages him hereunto. And therefore he does, upon this consideration, deal thus with his people, to take them off from these ungodly mixtures. As Rev. 18.4. Speaking there of Babylon: Come out of her, my people, that ye be not partkers of her sins, and that ye receive not her plagues. Implying thus much, that as long as she was the one, she must expect likewise to be the other: If Ephraim will mingle himself with the people, in regard of sin; God will mingle Ephraim with the people, in regard of punishment.

Now acccordingly should this argument affect us, and work upon us. It is true, if we have any spiritual wisdom or ingenuity in us, we might be dissuaded from this sinful mixture, as it does drive away the Spirit of God from dwelling in us, and as the contrary does move him to receive us: According to that of the Apostle, 2 Cor. 6.17, 18. Wherefore, come ye out from among them, and be ye separate, saith the Lord; and touch not the unclean thing, and I will receive you: And I will be a Father unto you, and ye shall be my Sons and Daughters, saith the Lord Almighty. This, if there be nothing else in it, I say, might take us off from this compliance, and ungodly conjunction. But moreover, there is this considerable with it; even the punishment that is attendant upon it, which is an involution in common judgment. But so much of the first Branch, to wit, Ephraim 's unhappy mixtures; He hath mingled himself with the people.

The Second is, their indifferent temper; Ephraim a cake not turned. Now this, as well as the former, may admit of a double exposition: The one, as an amplification of their sin; and the other, as an aggravation of their punishment. It may carry both senses in it, according to a different application which may be made of it.

First, Take it as an amplification of their sin: we will begin with that first: Ephraim is a cake not turned. Thus, it follows as an illustration of the former; He hath mingled himself among the people. They were ready to boast of themselves, that they were the people of God, that they had circumcision, and the worship of God amongst them, whereby they were distinguished from other Nations; and that therefore they were not so bad, as perhaps they might be conceived to be. To this the Prophet answers, by way of anticipation to them; that they were a cake not turned, which was baked but on one side, that is, of an imperfect, and indifferent temper in Religion: They had somewhat which was good amongst them but they did not come up to that exactness which was required of them.

This, it is such an expression as may be applied to divers sorts of persons, and has divers miscarriages in it. As, First, it is an expression of hypocrisy, and false-heartedness in Religion. When people shall be good in profession, and outward appearance, but naughty and corrupt in their hearts; their outside fair and specious, but their inside unclean and odious; the cleanest part uppermost, the foulest underneath. Here's a cake not turned. This is the temper and condition of too many persons in the world, which have it thus with them. And the Scripture does reckon them up to us: Isa. 29.13. This people draw near unto me with their mouth, and honor me with their lips, but their heart is far from me. So Psal. 55.21. The words of his mouth were smoother than butter, but war is in his heart. And Ezek. 33.31. With their mouth they show much love, but their heart goeth after their covetousness. More expressly, as it is noted of the Pharisees; Matth. 23.28. They outwardly appear righteous unto men, but within they are full of hypocrisy and iniquity. Now all such as these, they are here censured by this present expression, which we have now before us, as being abominable in the sight of God. The Lord abhors this double dealing in Religion, with an heart, and an heart, and an heart: as to outward manifestation, good and commendable; but as to reality, and inward affection, naught, and unsound. Hypocrites, and liars, they shall have their portion in the lake that burneth with fire and brimstone.

And therefore let all such as are so, look to themselves. If there be any that now hear us, whose consciences tell them, that their inward thoughts, and affections, and private carriages are wicked, and unwarrantable, whiles their outward pretences and appearances are fair and commendable; let all such know, that God is not mocked; that though they may deceive men, and such as themselves perhaps are, yet they cannot deceive him; who will one day discover them, and reveal them, and make them known, and show what they are; who will turn their cake for them and put their inside outward, in the view, and sight, and appearance of all the world, both Angels and men. That's one thing signified in this phrase and metaphor here used: as it is an expression of hypocrisy.

Secondly; It is an expression of neutrality, and indifferency in Religion. When men know not what to hold, or to betake themselves to, but are compounded, as it were, of several mixtures; this is a cake not turned. This was the condition of this people: they neither wholly embraced the Idols and abominations of the Heathen, nor yet kept the true worship of God entire and pure amongst them; but were a medley betwixt them both; neither flesh, nor fish; a linsy-woolsy. as we may so express it. This is that which the Prophet blames in them. Thus, Rev. 3.15. It is laid to the charge of the Church of Laodicea, that they were luke-warm, neither hot, nor cold. Such were those Israelites in Ahab 's time, which halted betwixt the Lord and Baal, 1 King 18.21. And those Nations which the King of Assyria placed in the Cities of Samaria, they feared the Lord, and served their own God's, 2 Kin. 17 33. And those Jews in Zephaniah 's time, which worshipped, and swear by the Lord, and swear by Malcham, Zeph. 1.5. And so all there else besides, who have not a constancy and certainty of religious Principles in them; such as these, they all come both within the compass of this present expression, and this prophetical censure too. Now the Lord cannot endure such kind of persons as these are, which have no bottom, nor foundation in Religion; which are to seek what to fasten on, and what profession to take upon themselves, as being indifferent to any. It was in part here the case of Ephraim, and is in like manner the condition of many other people besides. That they would join those things together, which are of themselves incompatible, which will not consist, or hold together. Such are those, which in matter of Faith, would reconcile Popery and Protestantism together. In matter of worship, God and Baal: in matter of affection, God and Mammon: in matter of practice, and life, and conversation, Christ and Belial. These things, they will not hold, neither are they such as God himself can away with: His soul abhors them. As Rev. 3.16. So then, because thou art luke-warm, and neither cold nor hot, I will spew thee out of my mouth.

And the reason of it is this, because he is a jealous God, as the Scripture expresses it. He cannot abide to have any join'd with himself, but to be absolute, and entire, and alone, without any mixture. Nec Regna socium ferre, nec tedoe sciunt; The Bed and the Throne will admit of no Competitors, Forasmuch then as God is both of these to his People, their King and their Husband too, therefore he will not endure to have any other join'd with himself.

What shall we think then of those, which are for a general and universal toleration of all Religions, which would have everyone to do that which seems best in his own eyes without restraint, which are for a Meshmash and Galemaufery of all Sects, and Opinions, and Professions jumbled together: Are not these come to Ephraim 's temper here in the Text, of a Cake not turned, which are partly back'd, and partly leaven? Yes, out of doubt they are; and accordingly, if they look not to it, may expect Ephraim 's judgment; of which, more anon. That's the second thing impli'd in this Metaphor here in the Text, of an unturn'd Cake: It is an expression of Neutrality in Religion.

Thirdly, It is an expression of Deficiency and Imperfection in Religion; and it may be extended to the whole work of Conversion, and entertainment of Religion itself. He that is but an half-converted Christian, that has not a thoroughwork of Grace wrought in his heart; such an one, he is a Cake not turned. When a man shall only have a work upon his understanding, to discover to him his miserable condition, so as it may terrify him, and affright him, and astonish him; but no work at all upon his will and affections, so as to close with Christ upon his conditions; here the work is done but by halves. The spirit of Bondage only, and not the spirit of Adoption following upon it. This is the state and condition of many, which go no farther than Judas his repentance, which have some convictions, and that's all; they rest there, and come not up to a full closing and complying with the Gospel; they are not willing to part with their lusts, nor their beloved sins, which they still nourish in themselves, and so are lost. It is the undoing of thousands of souls, this which we speak of, that they are content to be somewhat in Religion, but nothing to purpose; as Agrippa, he was almost a Christian, but he was not one altogether; so it is with many other besides, they are persuaded and convinced in their judgments, that somewhat is to be done by them, but they are not willing to do that which they should.

For methods sake we will reduce them to these following heads. First, which proceed to mere notion and speculation in Religion, but not to practice and operation. This is one cake which is not turned. There are many which have strong brains, but weak hearts; so far as Religion is a matter of understanding and discourse, so far they are pretty good at it; they are able, it may be, to go through all the points of it, to reason and argue about it; but yet in the mean time, they have no savor or relish of it; so far as it may anything tend to the changing and reforming of them, so far they cannot away with it, but do depart from it.

This is the reason why they many times apostatize and fall away; because, as the stony ground in the Gospel, they want root, which as long as they do, such things will not stay with them, especially in any time of trouble, or persecution arising for the Word. A speculative Christian is a very uncertain Christian, such an one of whom there is no hold, but who does presently start aside from that way in which he is. These are such as the world does frequently swarm and abound withal, which know God, but care not to fear him, nor to have their affections towards him answerable to their knowledge of him.

Secondly, Purpose and Resolution without Practlse, that's another cake not turned. There are many which promise, and purpose, and resolve, and profess much, but they perform little: When they lie upon their beds of sickness, or are in any distress of conscience, Oh what great matters they will do all on the sudden; but when it comes to the practice and performance, here they fail. Such a kind of Cake was Pharaoh, when the Plagues of God were upon him; Oh then he would let the people go, yea that he would; but when they were off him, he then returned to his wonted humor again, and was as bad (if not worse) as ever he was before. This is that now which we are to be careful of: good purposes are good, and such as we are to cherish in ourselves all that may be; but we are not to rest and satisfic ourselves in them, but to proceed to the practice of that good which we resolve upon.

Thirdly, The practice of some things, but the neglect and omission of others; that's another of the same nature. As Herod, he heard John the Baptist gladly, and it is said, he did many things; but he did not all, nor did not care to do them. here was a cake not turned, and such are many more else; they do limit, and restrain, and confine themselves in matter of Religion; in point of Faith, they are willing to believe God in some things, but not in others; to trust him for their Souls, but not to trust him for their outward man; to trust him for themselves, but not to trust him for their children and posterity. In point of obedience, they will to do some things, but not others; abstain from some sin, but not abstain from all; perform some duties, but omit the rest; pray in the morning, but not in the evening; come to Church some part of the day, but not the other; serve God so far forth as may consist with their own humors and distempers, but when it comes to cross these, here they take their leave of him: As Naaman, The Lord be merciful to me in this; they must be dispenst with in it.

Now this (not excluding the former) seems to be that which is here principally intended; the partial and imperfect Reformation which was in Ephraim, whether as considerable in the whole State and Nation, or in private particular persons, which were members of it; that they did not turn to the Lord with all their heart, which is the very proper and direct constitution of these very times in which we live; we are content to amend somewhat, to reform in some particulars, but for others to favor ourselves. Now we must know, that this will not serve the turn in our dealings with God, he will have all, or none at all. Thou that abhorrest idols, dost thou commit sacrilege? as it is in Rom. 2.22. and so it may be said of any other like course besides, which is suitable and agreeable thereunto. This Cake which is but half-baked, it is such as God cannot away with, his stomach loathes and abhors it. And that's another Explication.

Lastly, It is an expression of Extravagancy, and the following of two extremes. A Cake wich is not turned, it has not only the notion of a defect and imperfection in it, but likewise of a double miscarriage on either hand; it is not only partly good and partly evil, but indeed it is (strictly) neither; for it is burnt on one side, and dough on the other. And here is now another description to us of the state of many people, in reference to Religion, that have this temper and disposition in them; some are crusted into ignorance, and others crumbled into schism, and great factions, and variety of opinions; to be still in some extreme or other, which they do tend and incline unto, and know no mean between. Some are scorched with new-fangledness, and others are dough with profaneness; and they cannot avoid the one, unless they fall into the other; either fond and conceited in Religion, or else have no Religion in them at all. Better be absolute Heathens, than such kind of Christians as are neither hot nor cold.

That therefore which lies upon us, is to take care of ourselves in these particulars which we have now mentioned; we should labor to be through-Christians in all the points and parts of Christianity; to serve God with all our minds, and with all our Soul, and with all our heart, and with all our strength; to be that which we profess to be, sincerely, and resolutely, and in good earnest, and to some purpose indeed: This is that which is here required of us. And to set it on the more effectually upon us, let us consider thus much, that hereby we shall the better provide for our own happiness: for he which is but half-converted, shall be but half-saved, that is, in truth, not saved at all. So much for that, to wit, the words as an amplification of their sin, Ephraim is a Cake not turned.

The second is, as it is an aggravation of their punishment, Ephraim is a Cake not turned; it shows that sad condition which this people were now in, in regard of their Enemies, who were ready presently to swallow and devour them. Look as a man which is thoroughly hungry, he is so impatient of further delay, as that he snatches a Cake from the hearth before it be baked; even so does the Prophet here signify, that Israel 's Enemies should do with them; they should be so eager and fierce upon them, and greedy after them, as that they should snap them up all on a sudden, without any warning. This is another sense and explication which we may well fasten upon this Expression. Yet I shall not insist upon it, as adhering rather to that which we named and handled before.

Ephraim is a Cake not turned, in regard of Judgment, which shall suddenly follow and surprise them; and it shows (as I said) the impatience of their adversities in setting upon them, which will not stay, nor give them any respite before they destroy them. The Syrians before, and the Philistines behind, and they shall devour Israel with open mouth; as it is in Isa. 9.12. that is, suddenly, and totally, without mercy. For the better and fuller explicating of this present passage unto us, there are two things which are here pertinently considerable by way of illustration: First, that this sudden surprisal, it gives no respite at all for Repentance and Conversion to God, takes them in the midst of their relentings, and humiliation of themselves. Secondly, that it gives them no respite neither for their Escape and avoiding of their danger; takes them in the midst of their flight and endeavors of running away. In both, as a Cake not turned.

First, I say, No respite for Repentance and turning to God; an Enemy looks not to this. Suppose that any now were so well-minded, as that they were willing to bethink themselves, and to consider of their former miscarriges, and to humble and to reform themselves: This is the haste and cruelty of Adversaries, as that they will not stay so much as for this. We see here what cause there is for all men to take time while time serves, to gather themselves together before the Decree go forth, to reform before judgment begins; for if they once tarry till the beginning of it, it will proceed and go on with them in the very midst of Reformation itself.

Secondly, As no respite for Repentance, so neither for Escape; this judgment it surprises them in their very flight and endeavors of evasion; yea, then soonest, and with the greatest fierceness. We see what a thing this sin is, and how far it does provoke God's Justice against those which are the Patrons of it; how it does arm those which are enemies with all the oruelty and savageness that may be, for the exercising of revenge upon it; that so we may from hence be persuaded to the shunning and declining of it. And so much also of the second Emphasis impli'd in this expression of a Cake not turned, as it is an ggravation of Ephraim's Judgment in the suddenness of it. That's the second Branch of the Text, laid down in the eight verse of this Chapter.

The third is their miserable captivity, in the next words, Strangers, &c. This I must not divide from the other, lest (to speak in the language of the Text) I should give you a Cake not turned; especially forasmuch as the former did principally set forth their sins, so this their punishment. And yet (if we please) there are both parts in it too. This passage, as well as the former, carries a double Emphasis with it, both of Ephraim's sin and Judgment; and accordingly we may look upon it.

First, as an account of their sin, and that thus, Strangers have devoured his strength; that is, they have so far mingled themselves with the abominations of the Heathe, as that they have now lost the whole strength and marrow of true Religion: they have no spiritual life or vigor left in them; evil and corrupt compliance, it eats out the strength of grace, and makes it a great deal more feeble than ever it was. This we may see in divers instances in Scripture. For example, take it in Solomon, who was before a wise man; yet being seduced by strange wives, we see what courses he took; in 1 King. 11.4. it is said, His wives turned away his heart after other gods, so that his heart was not perfect with the Lord his God, &c. The same is the case likewise of many other Professors of Religion, who though in times past they have been pretty zealous in good ways; yet according to the company they have fallen into, the society which they have join'd themselves with, the interests and alliances which have been upon them, have exceedingly declined and decayed in spiritual things.

This is therefore a good Item to all, to be cautelous in this regard, that they do not (even in this sense) give their strength unto strangers, by suffering any to cool them, and to abate them, and break them off from their former fervor in Religion, and prosecution of the Worship of God, which is a thing very odious and distasteful to him. For he requires not only our service, but the very strength and vigor of them, and the best of them that may be.

But secondly, As here is an account of their sin, so likewise of their punishment: Strangers have devoured his strength; that is, the Assyrians, Foreign Enemies have taken away his wealth, and riches, and subsistence. There is no outward and temporal advantage or privilege whatsoever we can think of, which sin will not make an hole in, and diminish and bring to nothing; if it be Honor, it abases it; if it be Wisdom, it infatuates it; if it be Wealth, it exhausts it; if it be Strength, it weakens it; and so of the rest. It is that which it did in particular here with Ephraim, who mixing himself with Strangers, lost his strength.

Yea, and (which is also further remarkable) by strangers themselves; here was a fitting of the punishment to the sin; Ephraim had mingled himself with strangers, and now strangers devour Ephraim. This is the course which God usually takes in the dispensation of his judgments, to make that the occasion of punishment, which was the matter of sin; strange sins have for the most part strange plagues, which they are matched and suited withal; and the Tempter and the Executioner meet together.

What does all this teach us, but so much the more carefully to look to ourselves, and by shunning Ephraim's sin, to avoid