An Exposition of Hosea 4-7

The close of this Chapter is a warning to Judah to take heed that she doth not do as Israel did, in regard of the vileness of their sin, the fearfulness and suddenness of their judgment.

Though thou Israel.] Thou wretched, wicked, stubborn, stout hearted Israel, that no means will reclaim, though thou play the harlot, yet let not Judah offend.

The word translated Offend, that is from 〈 in non-Latin alphabet 〉 it signifies desolare likewise, because sin brings desolation. The Hebrews have divers words to express sin and punishment both in one, because they are so near a kin. Israel playeth the harlot and so is like to bring desolation unto herself, but let not Judah likewise offend and bring the same desolation likewise upon herself.

The Prophet Hosea was especially sent to Israel, to the ten [Obs 1] Tribes, but here we see he turns his speech unto Judah.

And not only Ministers but others likewise. We should all intend good, especially to those that are under our charge, but yet neglect no opportunity to do good unto any.

Secondly,

If this or the other get not good by our Ministry, by our Admonition, by our Exhortations, by our Counsels, yet it may be the Lord may bless our endeavors upon such and such; let us try what we can do there.

Thirdly, Let not Judah offend] Let not Judah do as Israel did. There was a great deal of danger that Judah should be ensnared and polluted with Israel's Idolatry, and that in many regards, which are the ground of this seasonable admonition of the Prophet. Though Israel do thus and thus yet let not Judah do so, as if he should say, the truth is Judah is in great danger to be defiled by Israel, and why so?

[Reas. 1] First, They lived near unto them, and there is a great deal of danger in living near unto Idloaters or wicked ones. All sin, especially Idolatry is as leaven that will spread, and you may see the danger that there was in living so near them, in Ezek. 16.46. and indeed afterwards it proved to be dangerous, one special reason of the iniquity of Jerusalem is there given, Thine elder sister Samaria, she and her daughters dwell at thy left hand; and thy younger sister that dwells at thy right hand is Sodom and her daughters; That was an especial reason of the iniquity of Jerusalem, their elder sister Samaria, that is the ten Tribes, were on the left hand, and their younger sister, Sodom, were on the right hand, and so they came to be sinful. To be near Idolaters and wicked ones is very dangerous; then much more to be in the same Town, in the same family where superstitious and wicked persons are, there we had need to take heed to ourselves, for there is much danger.

[ 2] Again, This was not only dangerous that Judah should be defiled by Israel's Idolatry because of their nearness, but secondly, because they were brethren, and so the danger was the greater to be drawn aside by them. If you have a kinsman, if you have one that is near to you, not only in place but in nature or affection, that is superstitious, take heed of being defiled by such. Oh how many have suffered shipwreck of their faith by this means, that they have had some kinsman, some Uncle, some acquaintance that have been very near unto them, and they have drawn them aside from the ways of God. Hence is the reason of that severity that God would have used against a brother or a friend that seeks • o draw away from God unto Idolatry, because the Lord sees there is so much danger in it, Deut. 13.6. If thy brother, or the son of thy mother, or the son of thy daughter, or the wife of thy bosom, or thy friend which is as thine own soul, entice thee secretly to go from God, thou shalt not consent unto him, neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him, but thine hand shall be first upon him to put him to death. Though he be thy brother, or the wife of thy bosom, or thy friend that is as thine own soul thou shalt not pity him, but thou shalt seek the very death of such an one if he seek to draw thee unto • aies of Idolatry. Because God saw what danger there was in this; that is the reason of the severity.

Thirdly, Judah was in great danger to be drawn aside by [ 3] Israel, because that Israel was the greater number. Israel was ten Tribes, but Judah and Benjamin, those two Tribes, little Benjamin together with Judah were but a few in comparison of Israel. It is a great argument that Idolaters use to draw others unto the ways of Idolatry because of the number of those that go that way. The whole World admire after the Beast; the World doth, the Nations do, and that is a mighty argument to draw; the greater part of people they think that •• is way of worship is the best way, there are but a few an • considerable number that are in another way. No question but it was their argument here, as if they should say, what, do not ten Tribes know the mind of God as well as those two? Is there any reason why we should think that the greater part of the children of Abraham, of the Jews, ten Tribes should not know the mind of God? It is the argument at this day (say many that are superstitious and would go on in their old way of Idolatry) They that are against such ways they are but a few, an inconsiderable party, but the chief, the great ones and the most of all sorts you see which way they go. We are to take heed of this. Oh let not Judah though Israel be the greater part follow a multitude to do evil.

Fourthly, Israel was rich and in a flourishing estate, therefore [ 4] there was danger that Judah might be carried away by them. Israel carried things before them in outward pomp and glory, and we know that way that thrives in the world, men will soon be brought to close with; and the way of Israel when Hosea prophesied did much thrive and prosper, Israel prevailed mightily in the world, When Ephraim spake there was trembling, therefore it was a wonderful grace of God to keep Judah from following their example. We find it by experience, let a way be persecuted yet let it be but once countenanced in the world, men will cry it up; do we not see at this day that those things that heretofore men would not profess, because of persecution, that now on a sudden their minds are changed and now they cry it up? The same thing that heretofore have been persecuted, if they once be but countenanced by great ones and by multitudes, how will men cry it up! Things that their hearts were against, things that they would argue and reason against, yet now because they have more public countenance, their judgments are changed; here is the deceit of men's hearts, that way that hath most countenance in the world, that way they will go on in, especially in the worship of God.

[ 5] Fifthly, Israel had many colors and pretences for what th •• did, and that might endanger Judah to be led aside by t ••• , for Israel they did not profess themselves Idolaters and superstitious, No, they professed that they did serve the Lord, the true Jehovah, and the difference was not great between them and Judah, they would tell you it was but circumstances in place, you must worship God at Jerusalem, and we would have you worship at Dan and Bethel, and those Images that are set up are but to put you in mind of the same God you worship. The nearer any come to you in what is the right worship of God, yet if they retain any corruption, there is so much the more danger that they should draw you from that which is right; for Israel did come nearer to the true worship of God than the Heathens did, now the Prophet doth not say, though the Heathens be Idolaters, yet let not Judah be so too, but though Israel play the harlot, yet let not Judah offend. There was more danger that Judah should be drawn aside by Israel than that they should be drawn aside by any of the Heathen. And so there is more danger that we at this day should be drawn aside by those that join with us in many things that are right than by Papists, they are hateful to us, we see their ways to be abominable. Papists and Heathens there is not so much danger (especially for those that profess godliness) to be drawn aside by them, but the danger is in this, to be drawn aside by their brethren, and that by their brethren that join with them in many things that are right, and that come very near to the true worship of God.

Well, Judah must not do so though Israel doth. As there were many things wherein Judah was in great danger to be drawn aside by Israel; so there were many arguments why Judah should not do as Israel did. As

First, God had graciously differenced Judah from Israel [Reas. 1] in abundance of mercy, Judah must not now make himself like Israel in sin, seeing God had made them unlike in mercy. God had in mercy made a difference between Judah and Israel, let not then the wickedness of their hearts make themselves to be all one. God had kept Judah to the house of David and to his Temple, to be his own people.

Secondly, Judah had more means than Israel had, therefore [Reas. 2] Judah's sin would be more vile than Israel's was: For Judah had the true Priests of God to teach them; Judah had the Temple among them; Judah had the Ordinances of God in the right way with them; therefore for Judah to be drawn aside to the ways of Israel, this would be a greater sin in them. Whatsoever Israel doth that have none but superstitious Idolatrous Priests amongst them, Priests made of the lowest of the people, Israel that hath but the Calves and hath not the right Ordinances of God among them, whatsoever they do, yet let not Judah offend that have the true Ordinances of God and the true Priests and Ministers of God among them.

And then,

Thirdly, Judah was not compel'd by her Governors to [Reas. 3] do so as Israel, for Israel you know by Jeroboam and other of the Princes was compelled to do what they did, and they might pretend that it was for their own safety, to save their lives and to save their estates: but there was no such necessity for Judah to do it, for God many times sent godly and gracious Princes to Judah, and there was not such ways there to compel them, they were not so necessitated to that way of false worship as Israel was, (if we may call it any necessity to that which is evil. ) When people have liberty and are not forced but God doth give them liberty that they need not (except they will) be Idolaters, yet for them to close with ways of Idolatry and superstition, when they need not, this is more sinful. It is true, heretofore there might have been some excuse, we were forced to it, it was as much as our estates were worth, we must have been cast into prison and persecuted, and that made us do that we did. The Lord be merciful to us for that we rather than we would suffer would join in those superstitious ways that were amongst us. But now thorough God's mercy we are delivered from that bondage, we are not so compelled, yet that now for all this our hearts should yet cleave to those old superstitious ways, this makes our sin so much the greater.

[Reas. 4] Fourthly, Let not Judah sin, for what then should become of God's worship? For God had no other people upon the face of the earth but Judah and Israel to worship him; well, Israel is gone from him, and will Judah go too? what will become of the worship of God? A mighty argument to those that make profession of godliness to keep them from the ways of false worship and wickedness in any kind. If you depart from God too as others do, what honor will God have in the world? what will become of the service of God in the world? Is not God worthy of all honor and of all service from all his creatures? It is pity there should be any creature in the world that should not honor and serve the blessed and infinite God; But we see most do not, and there are but a few, a handful of people that regard to worship God aright, and shall this few this handful forsake God? where then shall God have any honor in the world? Shall Judah go away too? then the Lord will have no Church, no worship, no service in the world.

Fifthly, God had much mercy in store for Judah, more than [Reas. 5] for Israel, therefore let not Judah offend: For Christ was to come from that Tribe of Judah, and the Lord promised that he would show mercy unto Judah when he had said he would reject Israel as indeed he did. Though Judah was carried into captivity as well as Israel, yet God was with Judah in their captivity and promised them a return from it, but he never promised Israel a return in the like manner as Judah. Therefore since God had the more mercy in store for Judah, let not Judah offend.

From hence these Notes are to be observed.

First, We must not do as others do, especially in point of [Obs. 1] God's worship; we must not make the example of men, not of any sort of men, not of our brethren, not of those that profess Religion, not of those that prosper in the world, we must not make them an exemplar or rule in anything; especially in the matters of God's worship. Indeed the consideration how others sin against God should be so far from being an argument to draw us unto sin, as it ought to be the greatest argument to draw us from sin; Thus, every sin against God it is a striking at God. It's true if there be a common enemy come into a City or Town, everyone desires to have a blow at him, and when men make this an argument for their sin because others do it, they deal with God as those in a Town would deal with a common enemy, that is thus, why such and such and such go on in such wicked ways, they strike at God, therefore let me strike at God too, when thou pleadest that argument and sayest because such and such do sin therefore I may sin, thou doest in effect as much as say such and such strike at God let me have a blow at him too. Is there any force in this argument? For ever take heed of pleading the example of others in ways of wickedness, and remember this one expression that thou doest in effect as if thou shouldst say, others about me they strike at God and I must have my blow at him too as well as they. In any sin we must take heed of example, but above all in matters of worship. Hence Deut. 12.30. Take heed to thyself that thou be not snared by following of the Nations after that they be destroyed from before thee, and that thou inquire not after their gods, saying, How did these Nations serve their gods? even so will I d • likewise. Take heed saith God, thou dost not so much as inquire how these people serve their gods and say, I will do so likewise. God would not have us use that argument. Take heed therefore of pleading thus, other people do so and so and other Nations, why may not, we do as other Nations do? It is a very ill argument to plead example in matters of worship, I mean that worship that here Judah is forewarned of, that is, worship that is by institution, and above all things the examples of men are not to be followed in points of institution. In anything in the world there may be more plea for example than in instituted worship and the reason is this, Because that other things have somewhat of them written in the Law of nature in man's heart, all matters of morallity are in some degree or other written in man's heart by nature, every man hath somewhat of the moral Law written in his heart, but institutions they are such things as depend merely upon God's revealed will and are not written in the heart of man: Therefore though we might have a plea to follow the example of others in point of morality, yet there can be no just plea to follow the example of others in point of Institutions, there we must be sure to keep to the rule of God's Word, to look above all things in points of Institution, to what is written and never to make it an argument that such or such people do so and so. And,

[Obs. 2] Secondly, a second Note is, That it goes near to the heart of God when his people offend much more than when others offend. Yet let not Judah offend: Judah was the only people of God, the only true Church of God that remained in the world. When God's own people offend, Oh that goes nearer unto the heart of God than when others do offend. As Christ said to his Disciples, Will ye also go away? and as Julius Caesar said to Brutus in the Senate that came with a dagger to stab him, What and thou my son Brute, what thou amongst all others? so say God, when those that are professors of Religion, that are his people, that are near unto him, when they sin against the Lord, what and you also? will you also come and strike me?

First, There is more unkindness in the sins of God's people than there [Reas. 1] is in the sins of others. This grieves the Spirit of God, others do provoke God, do anger God, but God's Saints do grieve his Spirit, for grief is out of love, and the more God loves any the more grievous is it unto his heart that they should offend him. The more you love a wife, or a child or a friend, the more doth it go to your heart that such a one should do anything that might justly offend you.

Secondly, There is more unfaithfulness in the sins of God's people [Reas. 2] th • n there is in the sins of others, for they have given up themselves unto God in another way than others have done, and the heart of God confideth in them more. What thou my friend that hath eat bread at my table, wilt thou lift up thy heel against me? And Esa. 63.8. I said, they are children that will not lie. God confideth in them, and for them to be unfaithful, for Judah to sin, this goes to the heart of God indeed.

Thirdly, God's Name is more polluted by the sins of his people than [Reas. 3] by the sins of others. Others, wicked ones offend the will of God, but they do not pollute the Name of God so much as his own people do.

Fourthly, The excellency of the graces of the Saints and the excellency [Reas. 4] of the state wherein they are, makes their sins to be worse than the sins of others; As spot of dirt in a sackcloth is not so great an evil as spots of dirt and stains in a piece of Cambrick or Lawn, if you have fine clothes and fine garments and there be but a stain comes upon them, a spot of dirt, then you will think that a great evil; but there are some course garments (as your safeguards) that you make of course things, you care not so much though they be solid and dirty; So the wicked they are of a course thread, their spirits are little worth, therefore though they be sullied and defiled it is not so much; but the spirits of the Saints they are renewed, they have the Image of God upon them, therefore a spot in them is a great deal worse; As a spot of dirt upon an ordinary Deal board is no great evil, but if there be a curious Image and Picture drawn upon a table, to have that besmeared is a great deal worse: so if thou art godly thou hast the Image of God drawn upon thy soul, and a sin, a spot in thee is worse than in others. Therefore what ever others do, yet let God's people take heed to themselves that they do not offend.

Yea, the Saints of God they are the very salt of the earth, the very light of the world, they are those for whose sake God continueth the world in that way he doth, they are the supporters of all, and if they depart from God also what will become of the world?

[Reas. 5] Fifthly, As the sins of the Saints go nearer the heart of God than the sins of others, so they go nearer to the heart of the Saints. The sin of one Saint goes nearer the heart of another Saint than the sin of any other man doth. Offences of brethren amongst brethren they are the greatest of all. As Sampson said to those that came to bind him, do not you bind me, I care not for the Philistines so much, only do you not bind me: so all the railings and persecutions of ungodly men are not so much as the unkindness of the Saints. Unkindnesses from such as we look upon as godly, go nearer to the heart of those that are godly than all the railings and persecutions of ungodly men. If others of the Saints, such as are godly, should suffer opposition, yea if it should come to this that they should suffer persecution from such as they look upon as godly, Oh how would that cut their hearts! Their complaints to their father of this would be sore complaints indeed.

The force of this, Though Israel do thus, yet let not Judah offend, if it were applied unto us at this time, it would come to thus much,

All the persecutions of all the Prelates and Papists and of all your Popish Priests and such kind of men, they would not be the thousand part so much as any bitterness or harshness from the spirits of those that are looked upon as godly against the Saints; Especially such as heretofore have professed so much tenderness of conscience, and have suffered so much for the tenderness of their consciences because they could not do what they were enjoined to do, and now if they after they have gotten liberty to their own consciences should once come to be harsh and bitter against others that are godly, Oh how sad would this be unto God and unto his people! Oh let not Judah offend what ever Israel do.

There are two things to be inquired here.

• 1. What this Gilgal, and what Beth-aven was.
• 2. The reason of the prohibition, why they must must not come to Gilgal, nor go to Beth-aven.

The words are ordinarily read and past over without any great observation, but there is much of God's mind in them.

For the first, Gilgal, it was a most famous place in the borders of Israel, famous heretofore for many things. I know no one place that there are more glorious things spoke of than of Gilgal, except Jerusalem itself. It was famous for these things.

First, There was that great Circumcision after Israel [ 1] came out of the wilderness, when God rold away their reproach, from whence it had the name Gilgal. For we are to know that all the forty years wherein Israel was in the wilderness, none of their children were circumcised, God was so indulgent to his people for that time, because they were to remove up and down according as God should require, they knew not how soon, now if their children should then have been circumcised they could not have carried them up and down so readily. But yet it see • s it was an affliction, for God saith he would roll away the reproach of Egypt from off them and therefore commanded that they should be circumcised. Now when they came over Jordan, as soon as ever they came to set foot upon the land of Canaan, or presently upon it, then God required them to circumcise their children. And if we observe it, it was a strange command, for they were now come into the very mouth of their enemies, and all the people of C • n • an, all the Kings and Princes of the Country were gathered together to fight against them, and yet now they must circumcise even their fighting men, those that had been in the wilderness so long, all those that were under forty years old must now be circumcised, and though they were even in the very mouth of their enemies and by reason of their forenes • after their circumci • ion they could not be able to stir out against them, yet they mu •• come to it. Thus we see God will have his worship regarded rather than our own safety when he pleaseth. And upon this the place was called Gilg • l, the text gives the reason, J • sh. 5.9. This day (saith God) have I rolled away the reproach of Egypt from off you, wherefore the name of the place is called Gilgal unto this day. The word is from 〈 in non-Latin alphabet 〉 that signifies to roll, the Hebrew letter Gimel being doubled and interposed, it is Gilgal. That is the first thing observable of this place, that there was the great circumcision.

[ 2] Secondly, There was the first Pass-over that was ever kept in the land of Canaan, as appears Josh. 5.10.

[ 3] Thirdly, In Gilgal there the Manna ceased, and the • eople were fed with the bread of the Wheat of the country of Canaan; there God gave them that first possession of Canaan to eat of the fruit of the Land, that they should not have any need of such extraordinary providence of God to feed them b • Manna, but they should eat of the fruit of the land; this was in Gilgal as appears Josh. 5.12.

[ 4] Fourthly, There did Jos • ua pitch those twelve stones which they took out of Jordan for a memorial & perpetual remembra • ce of that great deliverance given them by God in drying up the waters of Jordan from before them until they were passed over, as appears Josh. 4.20.

Fifthly, Joshua himself together with the Camp kept much [ 5] in Gilgal, and that after Jericho was taken, after Ai was taken, after the five Kings were slain, yet Joshua kept there, Josh. 10.6. Yea after the whole Country was possessed yet still he kept at Gilgal together with the Camp, as appears Josh. 14.6.

Yea in the sixth place, At Gilgal the Angel of God appeared [ 6] unto Joshua, Josh. 5.13. and told him he was Captain of the host of the Lord, and bad Joshua loose his shoes from off his feet for the place whereon he stood was holy. The Angel of God appeared to tell him that he went before as the great Captain of the host of God to give them possession, and the place was holy.

Seventhly, At Gilgal Saul was anointed King and thither [ 7] he and Samuel often repaired, 1 Sam. 21.15.

Eighthly, Gilgal was the place for sacrificing, the Tabernacle, [ 8] the Propitiatory was much at Gilgal, as appears 1 Sam. 10.8. and 1 Sam. 15.21. And verse 33. of that Chapter when Sam • el hewed Agag in pieces, it was in Gilgal, and the text saith, It was before the Lord.

Ninthly, At Gilgal Elijah and Elisha came often, and there [ 9] they prophesied as 2 King. 2.1. and chapter 4. verse 38. You see how famous Gilgal was, and yet though Gilg • l in these Nine particulars was such a famo • s place, God gives his people a charge that of all places they must not come to Gilgal. I will give you the reason of the prohibition by and by, only I must first cell you what Beth aven was.

Beth-aven was no other than that Town which so often in Scripture was called Bethel, which Bethel signifies the house of God, and it had that name given unto it by Jacob upon God's extraordinary appearing to him when he fled because of his brother Esau, Gen. 28. This place was before called Luz, and it had that name from the abundance of Almond trees which were there, which that word Luz signifies; but upon God's appearing unto Jacob it changed the name and it is called Bethel, the house of God; And a very sweet Note we may have from thence, and that is this,

A Garden or Orchard, if they were filled with Almond trees and the most pleasant fruits that can be, yet they are not so delightful, they should not be so delightful to our hearts, nor would not be if our hearts were right, as the house of God, where God appears to us. If God appear to us in any place though it should be a wilderness, it should have the honor rather than the most pleasant Garden in the world where we have not the like appearance of God to us. God's appearing makes that place the house of God: where ever God appears, there is the house of God, and that will make a place far more delightful than all the beautiful and pleasant fruits in the world possibly can do. Thus you see what both places were; but now they are charged they must not come thither. Beth-aven it is no other place than Bethel, and if you will know the reason of the change of the name from Bethel to Beth-aven, I shall show you presently in giving you the reason why they must not come to Gilgal nor to Beth aven.

Now the reason why they must not come thither, it was, [Reas. 1] because though they were such famous places before for God's true worship, yet now they were become the primest places for Idolatry in the whole land, therefore there is a charge here not to come to Gilgal nor to Beth-aven. So in Amos, 5.5. there you have the like charge almost in the same words, Seek not Bethel, not enter into Gilgal; there it is called Bethel; though (saith God) it hath the name from my house, and once there was a glorious appearing of mine there, yet now do not seek to Bethel, do not so much as enter into Gilgal.

That both these places were now very corrupt by Idolatry, I will make that appear too. As I have shown you how famous these places were before, so I will show you how corrupt these places afterward were made. For Gilgal, that place was abominably corrupt, it appears plainly in Hos. 9.15. All their iniquity (saith God) is in Gilgal, above all places there is the greatest iniquity committed, and there I hated them saith God. It was the place where God loved his people and manifested himself unto them, but now, there I hated them, I saw so much wickedness in Gilgal that made me hate them now. And it quickly grew to be corrupt, for in Ehud’s time the third Judge from Joshua Idols were then begun to be set up in Gilgal; Judge. 3.19. the text saith, that Ehud turned again from the quarries that were by Gilgal, now that word translated quarries 〈 in non-Latin alphabet 〉 some turn it, he came ab Idolis, from the Idols, and so the word may be translated; And it signifies to engrave, he came from the engravings. There were Idols at Gilgal then. And the reason of the corruption that there was in Gilgal was this, because it had been an eminent place, and that place was accounted very holy because of the great things that had been done there, upon which they set up their Images there, and put much superstitious respect and honor upon the place. They took the rise of their respect to the place from God's much appearing there and the great things that had been done there, and now they began to think that place was holy and so abused it:

As we see Papists do at this time, at the Sepulcher of Christ, Oh what a deal of stir was there about going to visit the Sepulcher of Christ! And the very Cross whereon Christ was crucified what a stir was there about that as if it were more holy than any other piece of wood! One chip of it was counted worth I know not how much; And the Sepulchers of the Martyrs and Cels of the Munks, men have gone many a sore journey to visit those places. This is the old vanity of spirit that was amongst the people of the Jews. Whereas the truth is that it is not the place that can sanctify a work except it be appointed by God's insti • h • on thereunto, but if there be any sanctity in a place it is san • • h ••• y the work, & not the work by the place; and if the work do sanctify it, it is but for the present while the holy duties are in exercising. We may say this is the house of God, where the Congregation meets for performance of holy duties, but it is only in regard of the work, when the work is done there remains no impression of holiness upon the place, as if God's worship were not so well accepted in any other place as in that. This was the vanity that was amongst the Jews, they did therefore abuse the place, Gilgal, because there had been don so great things there, and God hated it so much the more now, I charge you saith he, come not to Gilgal that superstitious place. They thought because it was a place so eminent for many appearings of God, it was therefore the more holy; I do therefore abhor it saith God.

Come not to Beth-aven] The reason why they must not come to Beth-aven appears from the change of the name, it was once Bethel, and now it is Bethaven, and the difference betwixt these two names Bethel and Beth-aven is wide and great, Bethel is the house of God, and Bethaven is the house of iniquity, the house of vanity, the house of labor, and the house of affliction, for it signifies all these. That which was my house, which I did once own, being corrupted it is no other but the house of iniquity, and vanity, and the house that brings affliction. Bethaven was one of the places where Jeroboam set up one of his Calves, one of the eminentest places for the Calves, and he took the advantage of the conceit that the people had of the holiness of that place to set up one of hi • Calves there, & thought thereby to prevail with the people so much the more: now God chargeth them that they should not come there. There was indeed another Town as in Josh. 7. that before was called Beth-aven, but generally that by Interpreters is made another Town, not that of Bet • el, but this Town here is no other than that Bethel of which we have such often mention in the Scripture. And some, as Aquila, and Symachus, they turn the word B • thaven, Domus inutilis, an unprofitable place, for indeed sin and Idolatry make places unprofitable.

Come not to Beth-aven.] From whence we a •• to note, First, We must take h •• d of coming to places that ar • ew-goous to draw us into sin, especially to false worship. Those places that are dangerous for bodily pollution we must take heed of. Prov. 5.8. Remove thy way f •• • m • her, and come • not near the door o • her house. Do not come so much as nigh her door. Say not, why •• y not I go such a way? may not I go by he • 〈…〉 mu •• not go by her house nor 〈…〉 house. This is a strange admonition you will say; Mark the very words before the admonition, in the seventh verse, Hear me now O ye children, and depart not from the words of my mouth; what are the words of his mouth? Remove thy way far from her, and come not nigh the door of her house. Thus wisdom herself counsels us, [Use.] howsoever many think they may take liberty to themselves to come near a temptation, near to such a place, many have come so near that they have been taken with the temptation; As you shall see it sometimes in your houses, when you light up a candle, you shall have some gnats and flies that will flutter up and down the light and at first they will keep at some distance, and then get nearer, till at length they singe their wings and lose their lives too; so it is with many, at first they think, they will not do such a thing, Oh God forbid they should do so and so; but they will come nigh a temptation, and be tampering with a temptation and at length they are taken with it and destroyed by it. It is dangerous to take liberty out of Curiosity to go to see places of Idolatry, with pretence only to see Mass, and to go abroad to see the fashions of the Country. Dinah went abroad to see the fashions of the Country, but she came deflowered home; so there are many that will go abroad to see the fashions of Countries out of Curiosity; I speak not of going when God calleth us to it, but to go merely out of curiosity, it is just with God that we should come home maimed and not whole as we went. In the Lord's prayer we pray that God would not lead us into temptation, How do men mock God when they pray to God daily, Lead us not into temptation, yet they will venture upon temptations, go to brothel houses, to many places where they know there will be wicked company, yea even thrust themselves into wicked company needlessly, only with this pretence, Oh they will take heed to themselves, and they mean no hurt; Let not that excuse you, when you have a temptation to go to wicked places, to play houses, to brothel houses, to wicked company, satisfy not yourselves with this, I mean no hurt; but have you any call from God, can you approve it before God and say, Lord thou hast called me hither? I suppose you have heard of that story that Tertullian hath of a Christian woman, who being at a play was possessed of a Devil, and other Christians coming to cast him out, asked the evil spirit how he durst possess one that was a Christian? He answered, I found her says he in my own place; so if we would take heed of the Devil, take heed of wicked places.

[Obs. 2] Secondly, Whatsoever places have been heretofore, yet when they grow corrupt in God's worship they lose their honor. Rome heretofore hath been a famous Church, as in Rom. 1. [Use.] we find that the faith of Rome was spread abroad throughout the world, and so they will yet plead for the glory of Rome, because once it was famous. But it is no matter what it hath been, what is it now? suppose it hath been the seat of Peter, what is it now? If once they are corrupt in themselves they lose the honor of what once they had. Oh let us take heed unto ourselves in this. It is true, England hath also been a famous place for Religion, and Travelers that have come hither have blessed themselves, and blessed God for seeing what they have done, they never saw so much of God as in England: But if we shall corrupt our ways and grow to be Idolaters and superstitious we may by God's just judgment be made at infamous and vile as any people upon the face of the earth. And so it is true of particular persons, of persons that heretofore have had much honor among the Saints, have been men of admirable parts and have been useful to the Church, it may be temptation prevails so much with them, I have had such a name, I have done such and such things, I now may be quiet, I cannot but be esteemed of for what I have done. But let a man in his younger time or afterward do never so worthily in the Church of God or Commonwealth, if he decline afterward he loseth all his honor both with God and men, and may be as unsavory salt, and spurned out and trodden underfoot of men; As Gilgal and Beth-aven though honored before, yet now the people are charged not to come to them. Some men one would have blest themselves before to be in their company in their families, but now grown so loose, so sapless in their spirits, so carnal, so malignant, so superstitious, so vain, that it is dangerous now to come into their company, so that now we may even hear a voice from God calling to us, go not into such a man's company, as here, go not to Gilgal. Thus you have these words opened unto you and what the mind of God is in them. Come not to to Gilgal, neither go ye up to Beth-aven. It follows.

Nor swear the Lord liveth.] Swearing in itself is lawful, yea it is a part of the solemn worship of God, when God calls for it; And it is such a part of God's solemn worship as sometimes it is put for all the worship of God in Scripture, Psal. 63.12. Isa. 19.18. Therefore oaths are to be esteemed so much the more sacred; For as God puts an honor upon prayer, that sometimes all the worship of God is called prayer, He that calleth on the Name of the Lord shall be saved; My house shall be called the house of prayer &c. So God puts this honor upon Oaths, that all his worship hath sometimes the name of an Oath. Therefore the abuse of Oaths is much the more vile; & when swearing is called for, it should only be by the Name of Lord, we should swear by the Lord when it is lawful to swear and no other way, for by this we acknowledge the Lord to be the searcher of all hearts, the Judger of the heart, the All-seeing God, fit to witness to all men's ways, and to be an avenger of all their unfaithfulness, this we hold forth in an Oath. And here is the reason that we must swear by none but by God, because in swearing (I say) we do acknowledge him we swear by to be the searcher of our hearts, the witness of all our secrets, and the supreme Judge if we be unfaithful; Now this honor is only due to God whether secret or open. God accounteth much of this his honor and will not give it to another. And when we do swear by the Name of God, the Life of God is the greatest title we can give to God in an Oath. It is the greatest Oath of all, God himself doth often swear by his life, and the Angel sweareth by the living God. God loveth that his creature should acknowledge him to be the living God forever, that is to live to reward that which is good, and to revenge that which is evil. And therefore Jer. 4.2. there is an injunction, Thou shalt swear, the Lord liveth, but it must be in truth, in righteousness, and in judgment. And indeed it is God's mercy to us that he will grant us the use of his Name, that he is willing to be called to witness to our affairs.

But then you will say, why doth God forbid it? In that place of Jeremiah you see it is, Thou shalt swear, the Lord liveth; and here, You shall not swear the Lord liveth. How shall we reconcile these? Thus, because God would not have his Name and this his solemn worship abused by Idolaters; When they were before their Idols yet still they would make use of God's Name and would seem to honor God; Oh Jehovah liveth, we acknowledge him and honor him as a living God. This was the guize of those Idolaters, though they forsook the true worship of God and his commandment, yet they would seem to honor God much, the Lord liveth, and we desire to honor this living God. Now saith God, what do you go on in such ways of Idolatry as these and take my Name into your mouths? what have you to do to take my Name into your mouths seeing you hate to be reformed? I will have none of this honor from you saith God, you shall not swear anymore, the Lord liveth. Many superstitious people they will make much use of the titles of God in their mouths, and have many expressions about God that carry much devotion with them, they will cry out, our blessed Savior, our Lord and Savior, and the blessed God, and honoring the Lord and the like, they will I say have many titles of God in their mouths and expressions that carry much devotion with them, but God cares for none of these all the while they worship him according to the traditions of men, after their own inventions, God care • not for all their seeming honoring him, for all their devotion, let them appear to men to be never so devout, God rejects those devotions when they reject his pure and sincere worship. God loves not to have his worship mixed. Zeph. 1.5. there God chargeth them for swearing by the Lord and by Malcham, that they would put both together; what is the meaning of that? Malcham there signifies, a King, for so the Hebrew word doth, and it seems that this people, though it is true they would sometimes call their Idols by the name of King, Honoris gratia, to give respect unto them, yet there is some probability that in this place more is intended, namely that they would worship God, yea but they would worship their King too, they would swear by God and by Malcham, they made their honor of their King come too near the honor of God; that is one thing (I say) that seems to be specially intended here, they would not reject the true God, but they would set the honor of their King too too near the honor of the true God. It is true, both are to be honored, but one is to be honored more than the other, and the true distance between both in giving honor is duly to be observed, and not to jumble them both together, to swear by God, and to swear by Malcham, & not observe the true distance between them both; Much less to prefer the will of their Malcham their King before the will of their God. God cares not for any honor that is given unto him if we make any Competitor with him. It is true indeed God rejects not the worship of his Saints because of some mixtures of evil, for there are none that do worship him so but they do mix some sin with it; But now such as choose to themselves some way of sin, that set up in their hearts and lives some way of sin, and then think it sufficient to give God some outward service and to put off God so, while at other times they follow their own • usts, such worship God rejecteth, therefore saith the Lord here to these Idolaters, You shall not swear, the Lord liveth. It follows.

Here first Israel, the ten Tribes, is compared to a heifer, and to a backsliding heifer. A heifer, that •• red the wantonness of Israel. And here is one argument why Judah must not offend a • Israel doth, let not Judah offend as Israel doth, for Israel as 〈◊〉 back sl • ding h • ifer Israel through his sin hath 〈…〉 to be a vile, a wanton heifer, but the emblem of Judah is to be a Lyon, Gen. 49.9. Judah is a Lions whelp, he stooped down, he couched as a Lyon, and as an old Lyon; who shall rouse him up? It is true that Judah should not refuse the yoke thorough wantonness and perverseness, but through a magnanimous spirit, he should not be willing to be brought under the yoke of bondage. Israel is as a heifer that through wantonness doth refuse to be brought under the yoke, but let not Judah do thus, for Judah is as a Lyon, and although Judah be a Lyon, yet he should come under God's command, to be subject unto him; but when it comes to be in bondage unto men and that in matters of Religion, Judah should have a magnanimous spirit, a Lyon like spirit and should cast off the yoke of men in that regard, Let not Judah be like Israel; Judah is as a Lyon, Israel as a heifer.

And the word that is translated backsliding, cometh of 〈 in non-Latin alphabet 〉 It signifies perverseness as well as backsliding. It is translated in Scripture stubbornness, rebellion, as in that place of Duteronomy about the stubborn and rebellious child, there is the same word that is here, and many other Scriptures might be shown how this word is taken otherwise than here for backsliding: Israel is a stubborn, a rebellious, a perverse people, therefore let not Judah be so. And I find the Seventy translate it thus, 〈 in non-Latin alphabet 〉 . Israel, the ten Tribes, they were like a stung Bullock, Juvenca oestro percita, as if so be they had by a kind of witchery, or by the biting of some venomous thing been put into a fury or madness; that is the force of the word according to the translation of the Seventy, they translate it (I say) by such a word whereby they would signify that Israel was not now like a Heifer only wanton, but like a Heifer that was bit with some venomous thing, and ran up and down like a mad thing. There is a great deal of difference between the wantoness of a beast, and a beast that runs up and down in a fury and madness as being bit with a maddog. Thus this people was. Ephraim goeth on madly: As many wicked men go on in ways aparantly against light and conscience, and against the Word, though they know it will prove to be their eternal ruin and destruction, Conscience tells them so, yet they go on in a madness violently in a rage even down to the pit. This was Ephraim's condition here

And that which made Ephraim do so, it was his prosperity. [Reas.] Ephraim was grown prosperous and had plenty of food, was fed full and large, and that made them go on in such a fury and rage in the ways of wickedness and sin. That was now fulfilled of Ephraim that was prophesied of him Deut. 32.15. Thou art waxed fat, thou art grown thick, thou art covered with fatness; then he fors • ok God which made him, and lightly esteemed the Ro • k of his salvation. Oh when a people is waxen fat and grown prosperous, then they kick and spurn and forsake God that made them, and lightly esteem the Rock of their salvation; God and his Truth and his Saints and his Ordinances, they are nothing with them, they lightly esteem them, why? because they are waxen fat, they are in their prosperity. You shall have many men upon their sick beds highly esteem of the Ministers of God and of the ways of God and of his word and worship, and then, Oh send for such and such to come to us; but when they are in prosperity they lightly esteem God and all that concerns God. This was the condition of Ephraim. Where have you a man almost but if God let him prosper, except he come in with abundance of his grace, but he grows wanton in his prosperity? Judah was almost in the same way, though here the Lord would not have Judah to be like Ephraim as a wanton heifer spurning and kicking with the heel, yet it appears in Jer. 2.24. that Judah was not much unlike them, Judah is there compared to a wild Ass used to the wilderness, that snuffeth up the wind at her pleasure, all they that seek her will not weary themselves, but says God, in her month they shall find her; take her when she is full of spirit and strength and there is no dealing with her, but in her month, when she is more weakened then they shall find her; So many men, take them at sometimes when they are in the ruff of their pride and prosperity, there is no dealing with them, but when God hath tamed them by affliction then you may talk with them and then they will hear you.

Israel is as a backsliding heifer.] The word that is translated heiser here, it is in the feminine gender, though it is spoken of the ten Tribes, because being stubborn and raging mad in wickedness, though they did seem to themselves and others to be of brave spirits, yet the Lord looks upon them as people of base and effeminate spirits, of poor and weak spirits. There is none that are stubborn and proud but they think themselves to be of more than ordinary spirits, they are the only brave spirits; but the Lord looks upon those that are stubborn and proud as base and weak spirits, and therefore speaks of them here in the feminine gender.

I find some, Mercer and Vatablus, they would carry it thus: Laute ut Agnus pastus, mox mactatur. As a Lamb when it hath large food it is soon slain, so God threateneth Ephraim here that he will soon make an end of them, only he will let them prosper for a while and feed them largely, but it shall be for the slaughter. Many men that are fed largely and are in their prosperity, they think themselves blessed, God intends them only for the slaughter; But I think that is not the meaning of the place, they shall be fed as a Lamb. But thus,

As a Lamb.] They are as a heifer raging mad, but I will make them as a Lamb, I will bring such affliction upon them as that I will tame the pride of their hearts. Have you not seen experiences of this kind? did you never see a ruffianly, blasphemous, proud, stubborn spirit, when the hand of God was upon them, tamed?

Fed as a Lamb.] Parce ac tenuiter, not fed as a heifer, that noted their prosperity, but fed as a lamb, that notes their adversity, for the food of a lamb differs from the food of a heifer, that which will feed a lamb will starve a heifer. Now saith God, they have been proud and wanton by their prosperity, but now they shall have short Commons, I will bring them down, I will lay them low, they shall be but as a lamb that picks up the grass in the wilderness.

As a lamb in a large place.] That is, dispersed among the Countries, amongst the Assyrians and Medes in their captivity, which was a very large Country. They, would not be satisfied with Canaan (which was a narrower Country) and with that Sheep-fold of mine that was there, they shall have more room saith God, they shall go into a large place, but it shall be into their captivity.

Or rather, which I conceive to be the full scope of the holy Ghost in these words, I will feed them as a lamb in a large place, That is, as a lamb that shall be alone; one lamb, he speaks of a lamb singly, because they shall be scattered. They had society and might have made good use of their society where it was, but they did not regard to make good use of it, to edify themselves in the fear of God, they shall be scattered one in one place and another in another, and they shall be as a lamb alone in the wilderness, succourless, helpless, shiftless, bleating up and down in the wilderness, in the wide vast wilderness, and none to have any regard unto them. As now if you should see one poor lamb in a vast wilderness, in a mighty great heath, and in a wilderness where there are a great many Wolves that are ready to devour it, and there is nobody near it, no shepherd to look after it, none that regard it, but it goes bleating up and down alone and none takes any care of it; what will become think you of this lamb? what a succourless condition is it in? So saith God, they have been wanton heifers, but I will feed them as a lamb in a large place, their condition shall be just thus, they shall be carried into captivity and there they shall be bleating and howling and crying out, and in danger of Wolves, but there shall be nobody to regard them and succor them. It is a great deal safer for a lamb to be in the flock though it be more pind in, than to be thus alone in a large place.

To keep within the compass of God's commands is the best liberty of all, as David professeth Psal. 119. Then shall I have liberty, when I keep all thy commandments. As for all other liberty it will certainly bring us into straightness, therefore Rom. 2.4, 5. where tribulation and anguish is threatened to be upon the head of everyone that worketh wickedness, the word translated anguish is straightness of place, they shall have straightness of place; you would have elbow room and would fain get out of God's limits: though God may for a time let you have such liberty, yet the conclusion will be anguish of spirit. Oh my brethren there is largeness, there is room enough in God, our souls may expatiate themselves in God, we need go no further for liberty, If we would have liberty out of God out of his bounds, our liberty will prove our undoing and utter destruction. Let us make much then of the to society of the Saints while we are not yet through God's mercy scattered up and down in other Countries as some of our brethren have been, though thorough God's mercy some in strange Countries have met with God's fold, and have been in God's fold there, but others have been scattered about and have walked up and down in the streets and have known nobody, and have had none to help them in any strait; but now we may meet together, we may be in God's fold and have our hearts refreshed, we may go into our families and pray together and sing together; Our condition is not yet as it is here threatened against Israel, that they should be as a lamb in a large place bleating up and down and none to regard them. If one should be in some parts of Germany and there see an English man in some great straight, wring his hands and making grievous complaints, and nobody succouring of him or helping him, there he remembers what he hath been in England, in what fashion he hath lived, and now there is none regards him, this were a sad condition. This is the condition here threatened, They shall be fed as a lamb in a large place.

You have heard before that God gives warning unto Judah to take heed of the sins of Israel, of the ten Tribes; And many arguments are used; some you have heard, and others remain.

This 17. verse hath two strong arguments for it.

First, Ephraim is joined to Idols, Ephraim engaging himself [ 1] in that way of false worship is now so in wrapped in that sin and guilt that he cannot tell how to get out, he is joined to it: As it is the way of Idolaters and the curse of God upon them, that when they are once got into that sin it is very hard ever to recover them out of it. Take heed Judah that you come not into it.

Secondly, As he is joined so, being strongly set upon his [ 2] Idols, so the Lord hath given him up to his Idols. There is this curse of God upon him to say, Let him alone. Oh Judah take heed what you do then. So that these words are brought in as two arguments to persuade Judah not to do as Israel hath done, and indeed all the remainder too of this Chapter is brought in this way.

To speak then of these:

Ephraim is joined to Idols] Ephraim, why Ephraim was dead long ago, Ephraim was one of the Patriarchs, the child of a Patriarch at least, he was the grand-child of Jacob, and he had a great blessing upon him, Gen. 48.20. In thee shall Israel bless, and shall say, God make thee like Ephraim. Ephraim had a special blessing upon him, such a blessing as that the rest of the Tribes should say, God bless thee, and make thee like Ephraim (for Josephs tribe was in Ephraim and Mannasses: ) and yet now it is said, that Ephraim is joined to Idols.

Why Ephraim?

Because that the chief of the ten Tribes that were now joined to Idols were the children of Ephraim, for Ephraim and Mannasses stood instead of Joseph, that Patriarch, and the children I say of Ephraim were those that were joined to Idols, which were the chief of the ten Tribes. From whence the first Note is this. That

Children that are wicked they are great disgraces and dishonors unto their parents. Ephraim that was dead long before suffers dishonor by his children that are now joined to Idols. [Use.] Let children out of reverence and respect to their parents take heed what they do.

Secondly, All the ten Tribes were joined to Idols, why then [Exposit. 2] is Ephraim named rather than any of the other? The reason is this, because that Jeroboam and the Princes were all of the tribe of Ephraim, and therefore all is put upon them. He doth not say the ten Tribes are joined to Idols, but Ephraim is, because indeed the Idolatry of all the other nine Tribes was from the Idolatry of Jeroboam and the Princes that were of the Tribe of Ephraim. From whence another Note is this, That,

The Governors of people are usually the causes of the evil of the [Obs. 2] people, and especially in the point of false worship. If Governors be superstitious and Idolaters, if they will favor Idolatry, all the people usually or the generality of them will go that way. They contract the guilt of the Idolatry of all the false worship of the people. Ephraim doth, Jeroboam and the Princes that were of that Tribe contracts all the guilt of the Idolatry of all the ten Tribes, therefore it is said Ephraim only, as if only Ephraim was joined to Idols. Governors therefore that are superstitious and Idolatrous have woeful guilt upon them, and we have cause to lament their condition exceedingly. We read in that second of Matthew where the wise men came to inquire after the King of the Jews, they came from a far Country, they said they had seen his star and they desired to know where the place was that he should be born in: It was a mighty work, & such a work as did trouble Herod, and all Jerusalem with him was in a mighty trouble what this should be, a strange thing, that such wise men should come so far, from a far Country, and tell us of a star that appeared, and that a King of the Jews should be born, all the people were troubled together with the King, so as that they called a counsel of all the chief Priests and the Scribes and such as were expert in the Law, to know where Christ should be born, and this Counsel told them that the place was to be in Bethlehem, and upon that the wise men according to their direction or according to the star, went to find out the place; But mark, you do not read of any one of all the people of Jerusalem that went with the wise men; Although they were stirred at it and thought it a wonderful work that a star should thus appear, and that these wise men should come and inquire for the King of the Jews, and that their own Teachers should tell them that he was to be born at Bethlehem and thereupon they went to Bethlehem to search it out, yet (I say) we do not read that any of the people went with them; No, they durst not because of Herod, Herod that was then their Prince he did not frame that way, and therefore not one of the people would follow after the wise men to search after Christ. So it is usual, that when Governors discountenance the ways of God, the people generally do as they do; And especially Governors that are in ways of superstition and Idolatry, and together with those ways shall give people liberty to satisfy their lusts, then they will cleave unto them indeed, as Jeroboam and the rest of the Princes did, they set up a false way of worship and together with that they gave libety unto the people to satisfy their lusts, as appeared partly before and will further appear in this prophesy; And this was one special way by which they gained the hearts of the people to them in their false worship because they gave scope and liberty to their lusts. Let any Princes and Governors set up and countenance any false way of worship, and together with it give liberty to the people for the satisfying of their lusts and they will gain enow unto them, there is no cause to wonder that such Princes should have so many to cleave unto them, seeing the people know that by cleaving unto them they shall have liberty to enjoy their lusts. That is a second Note.

Thirdly, Ephraim is j • yned to Idols. ] The word is 〈 in non-Latin alphabet 〉 and it signifies in the Par • iciple, Incantatus, such a kind of joining as your Enchanters in the ways of their conjuration join their unclean spirits to them, that is the propriety of the word; so Ephraim is joined to his Idols, cleaveth to his Idols, or (as some turn it) is glued to his Idols, and that unclean spirit that carries him on to the ways of Idolatry, he comes to be one with him; as it is said of Believers, that they are joined to the Lord Christ, and so they are one spirit; so Idolaters are joined to the Devil and are become one spirit, that is the meaning, they are glued to that unclean spirit and so they come to be fastened to their Idols, that is the propriety of the word. From thence the Note is, That,

Idolaters hearts are very strongly glued to the ways of Idolatry, so that it is very hard for any to get off their hearts. Jer. 8.5. They take fast hold of deceit; they will not easily be taken off. And Jer. 2.10.11. Pass •• er unto Kedar and consider diligently, and see if there be such a thing; Hath a Nation changed their gods, which are yet no gods? Ked • r was one of the vilest places of all: Woe is me saith David, that I have my habitation in the tents of Kedar: yet saith God, go thither and see whether they have changed their gods. Those that are the most vilest Idolaters yet they will not change their gods, their hearts are joined to their gods, let their hearts be never so base and their gods never so vile; as the Egyptians, they would worship Leaves, and Garlic, and Cats, base and vile things and yet they would not be taken off from their Idolatrous ways. I have read of a people in India in the Isle Zolon, that worshiped an Apes Tooth, and when it was taken from them they offered an inconceivable sum of treasure to regain that their Idol again, they are set upon their ways of Idolatry though it be never so foolish, never so sottish.

And especially if Idolaters have outward prosperity, to be as the glew and cement, to join their hearts to that way of false worship, then they are joined indeed. Take men that are superstitious and if they do prosper in their way • , this their prosperity is the glue and cement to join their hearts strongly to those ways, there is no getting of them off from them. And though they have been long in that way of false worship, they do nor like it ever a whit the worse. I beseech you observe this note.

But observe it, in ways of the true worship of God men are quickly weary, and because they have had it a great while they desire some novelty, some new thing. You shall have many people much affected with the truth when it is first revealed to them, and when they come to hear Sermons or such exercises their hearts are much taken with them, but within a while they loath this Manna and so fall off quickly from it! This is the wickedness of the hearts of men.

But will Idolaters thus join to their Idols? will their hearts be glued to them? are they willing to be one spirit with them: Oh how much more should we join to the Lord our God, join to Jesus Christ, to be as one spirit with him? [Use.] That exhortation of Barnabus Act. 11.23. that with full purpose of heart they should cleave unto the Lord, is a seasonable Exhortation even at all times. Oh let us cleave unto God and his worship so as whatsoever arguments are used yet our hearts may never be taken off from the love of the truth; but let us say as once that Martyr did, Though you may pluck my heart out of my bowels, yet you shall never pluck the Truth out of my heart. And the less there is between God and our hearts the more firmly shall we be glued to him. Those that are godly, gracious, they need not the glue, the cement of outward prosperity to join their hearts unto God, but godliness alone, the sweetness that they find in God alone is enough to join their hearts unto him even in an everlasting covenant. Those men who seem to be joined to God and his worship, yet if it be the glue and cement of outward respects that joins their hearts unto God they will quickly fall off from it; But those that are immediately joined to God they will forever keep to him, when there is nothing but God and their hearts together, nothing between God and them.

Ephraim is joined to Idols] The word that is translated Idols, it is by some translated Angusti, and so indeed it signifies, it signifies pain and trouble, for their Idols did in the conclusion bring them to pain and trouble. There are two reasons why it signifies pain and trouble:

[Reas. 1] First, Because that Idolaters were willing to endure much pain and trouble in the worshiping of their Idols; which should teach us not to account the worship of God tedious though it be somewhat hard to the flesh; Idolaters would endure pain and trouble to the flesh in the worshiping of their Idols.

[Reas. 2] Secondly, Such worship will bring pain and trouble to them in the conclusion.

But this is not the principal thing intended here, but the force of the argument is, Ephraim is joined to Idols, therefore meddle not with him, do not you do as they do. So that when we see people set up false ways of worship in any place, [Obs. 4] and they are set upon those false ways of worship, we must take heed of communicating with then in these false ways of worship; But this Note, to enter into it will take up a great deal of time.

Let him alone] Demitte eum, Let him go saith God, he is joined to his Idols, let him go. First, This is a speech to Judah, let [Expos. 1] Ephraim go saith God to Judah. Ephraim, they indeed are the ten Tribes, the most of the people of the Jews, but yet seeing they set up false worship, let them go, have nothing to do with them, do not converse with them.

If God had any Saints in the world they were in Judah, and saith God to these Saints of his, let Israel alone and withdraw from them have nothing to do with them, though they be your brethren and Country men yet let them alone. Many wicked men they make nothing of this, and say when as God's people that are the most strict, and holy, and gracious, shall withdraw from them, and as heretofore they went out of the land because they saw it so defiled with superstitious vanities, let them all go say they, we are well rid of them; And who knows but you may meet with such expressions before you die? that you may have many that will be willing to be • id of those that are most godly and gracious. Well, whatsoever men think and say, let them know it is a dreadful curse of God upon a Nation for the Saints of God to withdraw and go from them, for so God threateneth it as one of the most, dreadful curses; Judah, let them alone, have nothing to do with them: so when God shall speak to his Saints that they shall withdraw from others of their brethren, (I say) it is one of the most dreadful judgments of God upon a people whatever they think of it. You know that expression that you have of the most fearful curse of God upon those that are wicked in the 1 Cor. 16.22. He that loves not the Lord Jesus, let him be Anathema Maranatha. Anathema, let him be accursed, but Maran-atha the meaning of that is, the Lord cometh; Maran it signifies the Lord, in the Chaldee and Syriac; therefore in Dan. 4.19. and Dan. 5.23. there that word is translated Lord, My Lord the dram be to them that hate thee, and Thou hast lifted up thyself against the Lord of Heaven, the word is Mari there, from whence that word Maran in the Syriac comes; Daniel living in Chaldea used that phrase for the Lord, And atha signifies to come, Deut. 33.2. The Lord cometh with thousands of his Sains, the word in the original there is atha So that you have in Scripture these two words Maran and atha; what then is the meaning of that, Let him be Anathema Maranatha? That is thus, when men shall forsake Christ and the ways of his worship after means have been used with them then Anathema Maranatha, that is, let all the Saints of God leave them to the coming of Jesus Christ, let them alone, do not meddle with them, when you have used all means you can then withdraw yourselves from them and leave them unto the coming of Christ, and Christ will deal with them well enough; Let them not only be excommunicated, [Use.] for some when they were excommunicated though the Saints withdrew themselves from them yet they sought to gain them again, but some were so direfully excommunicated that they were to be let alone to the coming of Christ; so when those that are godly shall first labor to deal with such as are wicked and ungodly by admonition, and persuasion, and counsel, and they shall be refractory, and stout, and stubborn, and be as swine to trample under feet those pearls, or as dogs to turn again and rend them, they are then to let them alone, that is, to let them alone to the coming of Jesus Christ; and even in their own hearts say, well we see no means can do them any good, Maranatha, the Lord cometh and he shall deal with them himself when he comes.

[Expos. 2] Let them alone.] The Lord speaks to the Prophet, as if he should say, Hosea, you can do n • good upon them, it is in vain for you to meddle with Ephraim, Let him alone; Just as Christ gave order to his Disciples when he sent them forth to preach the Gospel, that if any place rejected them they should go away and shake the dust off their feet, it shall be a testimony against them saith he; So saith God here to the Prophet, let them alone, spend not your strength anymore upon them. The exhortations that come from the Saints, but especially from Ministers of the Gospel, from Ministers of God, be they what they will be, they are pearls and precious things, and God will not have them despised, he will not have them spent in vain; therefore there is a time even for the Ministers of God to let people alone. In Exod 33.7. we read that when the people had notoriously sinned against God, Moses took the Tabernacle of the Congregation and pitched it without the Camp, he went away from the people and did separate from them till they did repent, and would not come amongst them, he took the Tabernacle and went away from the Camp at a great distance from them, more than ordinary; So there is a time even for the Ministers of God to hold their peace and let people alone. [Use] Many people think they are troubled with Ministers, and they could wish they would let them alone, why do they trouble us? we were quiet enough before they came, we would they would let us alone. There are many guilty consciences that cannot come to a powerful Ministry but they find that the Minister hath in every Sermon to do with them, and he will not let them alone in their wicked ways, and this troubleth them and they had rather be let alone; had you so? It is one of the most dreadful judgments in the world for God to say, let such a Ministry let a man alone. It may be some of you may be weary of the faithful Ministers of God; you may be rid of them perhaps, God may take them away and you may be let alone, but yet know it is the brand of God's wrath upon you.

Thirdly, This letting alone, it shows that God himself [Expos. 3] would let them alone too, it is an evidence of God's rejection of this people; It is as if a father that had used means to reclaim a rebellious child, and he regards nothing that is said, at length saith the father, let him alone: what do you think is the meaning of this if the father should say so? it is as much as if he should say, I have done with him, I will own him no more, I will meddle no more with him: If a servant should be stubborn and rebellious and after much means used to reclaim him should not be reclaimed; the Master saith, let hi • alone let him take his own course, I will have no more to do with him; So here when God faith, Let them alone, it is as if he should say, let them take their own ways, let them have their lusts to the full, let them join and join and join to their Idols and satisfy themselves with their own devices, Let them alone. From hence there are these two Notes that are of marvelous use.

First, That God hath a time to give over men to themselves, to say [Obs. 1] that his Spirit shall no longer strive with them. Oh many a man hath felt the Spirit of God drawing, struggling, striving with him to draw him from such and such a wicked way; he hath felt (I say) God's Spirit mighty and strong, what will you still go on in this way of wickedness, uncleanness, drunkenness, oppression, injustice, profanation, hypocris • e, self-seeking and the like? but he hath been striving against the Spirit of God and his lusts have even gotten the victory over the Spirit, so that God saith, My Spirt shall no longer strive, I will not struggle in vain, but let him go on and have his own ways; Oh it is dreadful when the Lord shall say of a drunkard, of an unclean person, of an hypocrite, I have been struggling so long with them but yet their hearts have been opposite to me, let them alone in that wicked way and let them go on and satisfy themselves in their wicked devices, Psal. 81.12. They would none of me saith God, they would none of my ways, So I gave them up to their own counsels. Oh this is a dreadful gift! Many men that will set their counsels against God's counsels, and will do it so long as that God at length gives them up to their own counsels: You will set your thoughts against my Truth, your counsels against mine, well, take your counsels, satisfy yourselves in your own ways. And you know that place in the latter end of the Revelation, He that will be filthy, let him be filthy still: Saith God, Let him alone; will you be filthy? be filthy then. And that in Ezek. 24.13. Because when I would have purged them they would not be purged, therefore they shall be purged no m • re saith God; I will let them alone, I will never seek either by my word or by my works to do them any further good, they shall be purged no more.

And the reason of this is:

[Reas. 1] 1. Because God hath no need of men. God doth this to show that he hath no need of you; Indeed he seeks by his Word to draw you to obedience to his service, and you stand off and draw from him and will not come on; At length God will manifest himself that he hath no need of your service, he can honor himself without you, though you perish as filth and dung everlastingly.

[Reas. 2] 2. God therefore will let men alone in their sin, because he doth know how to fetch out glory to his own Name from their sins. You will go on in your wicked ways, you will be stubborn and stout saith God, do you think to hinder me of my glory that way? well, do you take your fill of your lusts, I know how to glorify myself out of that sin of yours that you do so much against my glory, therefore take your fill of it.

[Obs. 2] Secondly, which is the chief, It is the most woeful judgment of God upon any people, upon any person, when God shall say in his wrath, Let him alone, go on. The word is 〈 in non-Latin alphabet 〉 and it is as much as to say, Let him be quiet, and Tranquillus; that quiet will prove a dreadful storm. You know what the wise man saith, Woe to him that is alone, Oh woe to him that God saith, Let him alone, that is thus alone. Many men bless themselves when they are let alone, and desire it, Let us alone say they: Oh but when God shall say, Let them alone, this is a most dreadful thing indeed. It was a fearful evil, it proved at least to be a fearful evil to Adam in Paradise when God let him alone, when God left Adam to himself what became of him? he undid himself what in him lay and all his posterity, when he was but left to those natural abilities he had it proved in the conclusion dreadful enough. Yea and when God shall but leave his own Saints, that have grace in them, shall but leave them for a little while unto themselves, Oh what mischief comes of it! As in 2 Chron. 32.31. Hezekiah was left to himself but a while and what a deal of misery did he bring upon himself, when God did but leave him to himself to try what was in his heart? What, are there such evil consequences upon Adam in Paradise left alone, and the Saints left alone here, Oh what a dreadful thing is it then when God shall leave a sinner alone, I mean one that hath nothing else but sin in him, a wicked wretch that hath no grace at all in him?

First, This is a testimony of very great disrespect in God of [Reas. 1] his creatures, in this, that he accounts them not worthy of any further meddling with, he loves them not so well as to meddle any further with them; it is a sign I say of great disrespect of God unto them, as if God should say, well there are others indeed that are ill enough, that are very great sinners, but I have mercy for them, I intend to draw them to myself, I intend to show them th • evil of their ways and to turn them to me that they may be saved, but as for these I have nothing to do with them saith God, I have no mercy for them, let them alone, let them shift for themselves as well as they can.

Secondly, The evil is great, because they are then let alone [Reas. 2] when they are going a pace unto misery. To let a man alone when he is at home in his house and all things convenient about him, is not so much, but if you should see a man in a mad humor running to the water to drown himself, and then to let him alone this were a great judgment. Though when a man walks in the street in an ordinary way no man will meddle with him but let him alone, but if you should see a man running into the fire, or running to cast himself into a Well or a Pond, no one then would let him alone: But now the Lord sees sinners running headlong into misery, in •• the bottomless pit, and even then God saith, Let them alone.

[Reas. 3] Again, They were in the midst of abundance of dangers and yet God saith, Let them alone. When a man is in safety among his friends and you let him alone it is not so much, but suppose you should know of one that were environed round about with adversaries, or that them were wild beasts round about him ready to devour him, and this message were brought to you, Oh there is such a friend of ours in great danger and you should say, what if he be, let him alone, l •• him shift as well as he can: So we are to know that all sinners that are going on in their evil ways they are in woe • ul danger, dangers on every hand, and the Lord sees and takes no •• c • that they are in the midst of dangers, yet saith God, Let them alone, they shall not have my protection and help. And this is a just punishment of God upon wicked sinners that will go on in their wicked ways.

[Reas. 4] Fourthly, When God saith, Let them alone, he intends this as the making of way unto some fearful wrath that is to follow after. Let my mercy and goodness let them alone but it is that they may fall into my wrath, and that will not let them alone, that will trouble them, howsoever they cannot endu • to be troubled by my Word, by m • Messengers, by my Spirit, but my Wrath shall trouble them afterward, that shall not let them alone; as in that place Ezek. 24.13. before quoted, Thou shalt not be pur ••• from thy filthiness anymore till I have caused my fury • o rest upon thee; they shall not have any means to trouble them for a while, but at length my fury shall rest upon them. When the Lord shall seem to be quiet toward men and let them alone; it is but to make way for fearful wrath that is coming after.

[Reas. 5] Fifthly, If God once inflict this judgment upon sinners to say, Let them alone, if God will not vouchsafe to speak unto them anymore, he will not then vouchsafe to hear them speak unto him anymore. If God once shall take away his Word from them. If once the Lord shall say, they would not hear me, they shall never hear me more, Let them alone, God will then likewise say, I will not hear them, let them cry in the anguish of their spirits I will let them alone; that is certain; When God shall let sinners alone in regard of his mercy then he will let them alone too when the greatest wrath shall be upon them, As thus, when they shall come under the greatest affliction, the most dreadful miseries and torments in this world and eternally in the world to come, when they shall then be crying, and roaring, and yelling out in the anguish of their spirits unto God, Oh that God would now have mercy upon us! God will let them even then alone, I will bring them into the fire saith God, and then I will leave them there; Oh think of this when you feel that there was a time when God was stirring and striving with your hearts, but now it is not so as before, yet you are worse in your lives than before.

And then further, It is a dreadful sign of reprobation [Reas. 6] for God to say of a people or of a person thus, Let them alone.

For first, What is reprobation? Reprobation certainly is not for God to decree to damn men, you mistake in that, that is not the first act of God upon any man; but thus, reprobation is this, for God to decree whereas there are some that he hath set his heart upon, he is resolved to do them good, there are others, he doth not presently decree to damn them, but he doth decree to leave them unto themselves, that what they Earn they shall have and no more, he will deal with them according to their works, he will do them no wrong, he will not be unjust to them, he will not damn them but for their sin. he never decrees to damn any but for sin; but he decrees this, he will leave them to a course of justice, I will give them what is sit for them to have in creation, I will make such a covenant with them, and then I will leave them unto themselves, and what they work for they shall have; this is then another kind of reprobation, and worse than that first; that is reprobation for God to decree to leave a man to himself when he had no sin in him, as God did not make man with sin at first; suppose you were now made according to the Image of God without sin, yet if God should decree to leave you fully and eternally to yourself, you were but a reprobate, but now when God sees a man in the gall of bitterness and in the bond of iniquity, now for God to leave him to himself, this is reprobation of the second Edition, this is a most dreadful reprobation indeed,

[ 2] Secondly, There is a reprobation in it in this regard, That God now doth manifest that he doth intend to fetch his glory from this sinner out of his ruin, he manifesteth no other now; for thus, Certainly God will have glory from every creature, howsoever you may resist God in his glory, God will have it, he will fetch it out from you; Well, but now on the first hand, God he would have his glory from his creature in the ways of obedience and service, but they deny this to God, they will not give him this glory, they will have their own will, they will set up themselves in God's Throne: Well saith God, I have used such and such means to draw their hearts from those ways to myself, but they stand out, Let them alone now, As if he should say thus, I have thought now of another way to fetch out my glory from them, as he reasoned in the Gospel, when he could not provide for himself one way, I know what I will do saith he; so saith God, I am denied my glory one way, well I know what to do, I have another way, that is, to glorify my infinite Justice and the power of my infinite wrath; they have refused to give me glory by obedience and coming in to me, I will not have my glory that way, but now I will rather choose to have my glory from them in their everlasting misery, they shall be spectacles of my wrath and justice, and it shall be known to Angels and men unto all eternity what my infinite justice and power is able to do, therefore let them alone to that saith God.

[Reas. 7] And further, When God shall say of any, Let him alone, it is a greater judgment than if he should inflict all the outward judgments of this world upon them: Too many of you are afraid of sickness, of being spoild of your goods, that God should let the enemy in upon you and all should be taken from you, this were a great judgment, Oh but this judgment here in the Text is a greater judgment than if you were stripped of all the comforts in the world and brought into the miserablest condition that ever any creature was upon the earth in regard of outwards, you were not under such a dreadful judgment as thi • , for God to say, Let them alone; better any judgments than spiritual judgments; As the spiritual blessings of God bestowed upon the Saints are the greatest blessings, Ephe. 1.2. Oh blessed be God the Father of our Lord Jesus Christ that hath blessed us with all spiritual blessings in heavenly things; so the judgments of God that are spiritual judgments they are the most dreadful judgments of God in the world. Oh that we could have our hearts possessed with a fear of those to fear spiritual judgments more than all the judgments in the world!

And yet more, This is not only worse than all outward [Reas. 8] judgments here in this world, but it is worse for a man to be given over by God to himself, than to be given up to the Devil. If God should give up any man to the Devil and say, Devil take him, possess him (as once he did possess many in Christ's time) it were not such a fearful judgment as this, to say, let lusts take him and rule him, let him be given up to his own hearts lusts, let him alone to them. And that is apparent out of that place where the Apostle gives order for the incestious person to be given over unto Satan for the destruction of the flesh, that his soul might be saved: When one is given up to the Devil in Excommunication or any other way, it may prove to the salvation of his soul; but this judgment of God saying Let a man alone, it is for the destruction of his soul, not of the flesh, it tendeth directly to the destruction of the soul though it may be in the mean while the flesh may be saved. It is so with many, There are many that God letteth alone and that proveth the destruction of the soul, but perhaps the saving of the flesh; As thus, perhaps many that went on in wickedness, God was chastising them and afflicting them, well this tended to the destruction of the flesh though to the saving of their soul; yea but they would rather live in prosperity and ease and have their sin; well saith God, you shall do so, you shall have ease and prosperity and have your sin, that is, your flesh shall here be saved, but your soul shall eternally be destroyed. Therefore it is worse than to be given up unto the Devil.

[Reas. 9] Yea further, For God to say, Let him alone, it is worse than to be sent down to Hell presently, for when one is left alone to himself he will increase his sin most dreadfully all the time of hi • life, and as his sin doth increase, so his torment doth increase; therefore it is a most dreadful thing to be let alone.

[Reas. 10] Yea further, When God saith, Let a man alone, you will say, God should pity him then, alas what can a man do? No but his condition is thus, when he is let alone though he be without the grace of God, yet he must answer for as much as he might have done if he had had that grace which he hath justly deprived himself of; there lies the evil of it further; When God leaves a man alone he must not think but he is to answer still for the motions of God's Spirit though he hath them not, and for the means of grace though he enjoy them not, for he hath deprived himself of them; For look what means of grace we thorough sin have deprived ourselves of, we must answer for them; and there is none of your reasons but may be convinced of it; I will give you a plain instance; Suppose you send your servant to market to buy a commodity you give him money whereby he may do it, but he goes into an Alehouse or Tavern and drinks it away, he cannot bring you that you sent him for, but you may justly require it, and punish him for not doing of it; he may say, what would you have me do that I cannot? I cannot bring it you without money; yea but the Master may say, I gave you monie, it is your fault you have bezelled it away: So God may justly require of these men all that they might have done by all the means of grace they should have had, God gave you that means you have bezelled it away by your sin • .

Again further, When God shall say, Let him alone; his [Reas. 11] condition is dreadful in this, that now all the means of grace are made unprofitable to him, yea cursed to him, and they are turned to the quite contrary end; For the word will work one way or other, either to be the savor of life unto life or of death unto death; and so the Sacrament, either to be the seal of Salvation or the Seal of damnation. Now all means are not only unprofitable, those means that do other souls good; It may be the poor child of a wicked parent comes unto the word, and there he finds God revealing himself unto him; and the Spirit of God drawing his heart unto himself; but there is his parent of whom God hath said, Let him alone, he sits under the means and gets no good: So perhaps the Master, he is one upon whom this judgment is past, Let him olone, he sits under the means and gets nothing, and his poor servant he comes and his soul is enlightened, his heart is enlarged because this judgment is not upon him.

Oh my brethren, upon this (because the point is of so great consequence I could not pass by it lightly) you may learn from hence,

First, what poor creatures we are all. God need not say, [Use. 1] Let my power, and wrath, & justice come upon them to make them miserable; if God do but say, Let them all • ne, we are miserable presently, we are lost and undone presently, As in nature, If God should say to any of you as soon as you are born, Let this creature alone and let none help him, what poor shiftless sucourless creatures had we been? So for our souls, take one that hath the most excellent gifts in all this Congregation, yea take one that hath the most excellent graces, if God should but say, Let him alone, he would quickly bring himself to misery; It is through the strength of that grace in the Covenant that God will never say to those that are members of his Son, Let them alone forever.

Secondly, Oh let us fear and tremble at this judgment. Especially [Use. 2] let them take this to heart that have felt the Spirit of God stirring in their hearts, and the Word coming to their consciences, yet they have gone on, directly against God's Word and the motions of his Spirit; Oh that this day the fear of this great God may fall upon them, lest God should say, Let them alone! Perhaps God hath not said so yet, but who knows but that upon the next willful sin thou committest, God may say concerning thee, Let him alone? and then thou art undon forever; Oh fear and tremble.

Perhaps some of you may say, God hath surely said this of me already, I should not be so unprofitable under the means else, I should not hear such powerful Sermons and get so little good, I should not have such and such corruptions prevail over me; I am afraid this is pronounced already against me.

I am loath when I speak of this dreadful judgment (which is indeed the most dreadful in all the Book of God) to let any poor soul go that hath need of comfort without receiving what is due to him.

To answer thee then:

[ 1] First, It is a good sign that God hath not let thee alone when thou art troubled in the fear of thy heart lest God should have let thee alone. Commonly those men that God hath left alone they go on and are quiet and are never troubled about it, but please themselves in their own hearts lusts.

[ 2] Secondly, It is a good means to keep thee from being let alone. Those that are afraid lest God should leave them alone, and upon that can say in the uprightness of their hearts, Oh I tremble under this judgment, I had rather God should give me up to all the Cavaliers, to all the Devils in Hell than to my own hearts lusts, it is a sign that this judgment is not upon thee, and it is a means to keep it from thee. And,

[ 3] Thirdly and lastly, If thou hast yet a heart not to let God alone, God hath not a heart to let th • e alone. So long as thy heart keeps up to God that thou wilt not let him alone, (you know it is the Scripture phrase, when Moses was so earnestly seeking God in prayer, let me alone saith God to Moses ) though thou findest not God coming to thee as thou desirest, thou attendest upon God in the word, and in reading, and •• ditation, and all the means thou knowest, and yet thou dost not find God come, and yet for all this thou art not weary of God's service and art resolved thou wilt not let God alone but if thou perish thou wilt let it be thy last breath to be crying unto God and never let him alone, peace be unto thee, God hath not let thee alone so long as this frame of heart doth abide in thee. Those of whom God saith, let them alone, usually they begin to be more sluggish in prayer than before, to break off prayer in their families in their closets, and then perhaps to fall objecting against it, why, What is there for it to prove such things must be done and the like? and so by degrees they will come to have no heart unto any holy duty; but if thy heart be kept in quickness and activity and life to be seeking God and resolving not to let him alone, surely God will not let thee alone.

Lastly, Ob bless God if thou findest that he hath not inflicted this [Use. 3] judgment upon thee. Though perhaps thou hast many outward [ 1] judgments in the world, it may be some of you are spoiled of all your goods and have great afflictions upon you, Oh let this be a means to quiet your hearts that though God hath taken from you many comforts in this world, yet blessed be his Name he hath not left me alone, yet I find his Spirit within me, I find his Grace within me, I find his Word working in my heart, there are many other men that have outward comforts, they have fair houses, great possessions and lands, and brave clothes, Oh but the Lord hath let them alone; though I have afflictions upon me yet blessed be God he hath not inflicted this judgment upon me, he hath not let me alone.

And let us bless God in regard of the Kingdom. Surely the ways [ 2] of God toward this Land are such that we have hope that God hath not pronounced this judgment upon England. God might have said unto England, England hath been joined to Idols, let him alone. One would have thought that some three years since and a little more that we were in a condition fit to be let alone, but in this time the Lord hath been so stirring and working for England as it may appear evidently that God will not let us alone, and blessed be God that he will not let us alone, that he will scourg and afflict us sorely rather than not purge out our Idols. And that people, and that soul that had rather have God purge them soundly than let them go on in any sin, surely God doth not let that people and soul alone. It is true indeed, great chastisements are upon us, but still they all hitherto tend to our purging, not our ruin, it is because the Lord will not let us alone. It may be many think it would be better if it were with us now as as it was four years since, then we had no such noise and rumors of war, there was no such spoiling and killing as now; what is the English of this but thus much? Oh it was well with us when we were going on in superstitious and idolatrous ways, going to Rome as fast as we could, that God might have said then, Let England alone: If God should have said let them go to Rome, let Idolatry be set up there, this would have been a greater judgment than all the blood-shed in England at this day: but in that the Lord is yet striving with us, though we be struggling against him, let us bless his Name.

Their drink is sour.] I find some Interpreters carry this word thus, as if it noted their excess in drunkeness and luxury, as if they poured down drink till it soured in them, and then they vomited it up; So Luther translates the words, they do most filthily and vildly gormondize drink, and eat and pamper themselves. I remember Luther upon the place hath this note, saith he, Idolaters they love to pamper the flesh, they drink even to vomiting again, but for the true worshiping of God, that saith he, is cut more short in these outward things, and it is hungry and cold. We find that the false prophets were pampered at Jezebels table, when poor Micaiah was fain to be fed with bread and water of affliction. So Luther and divers other Interpreters carry the word. But I think there is more in it.

The word that is here translated drink, it carrieth with it their festival meeting, Convivium recess • t, that is, their feasts and their meetings, it is as wine that is sour and hath lost the spirit and savor of it; For drink they understand their drinkings, that is, the comforts that they have in this world, that these Idolaters do so much satisfy themselves in, as your superstitious Idolatrous people they always seek to pamper their bellies and to be sure to have outward comforts: Now saith he, all this is sour. And indeed all the comfort of this world when God is forsaken, it is but as sour drink, the sweetness and quickness, and life of all is taken away when God and his worship is forsaken: So you may take their drink by a Senechdoch, for all the comforts of this world, even all those carnal things they seek to satisfy their flesh withal, it is all sour, for God is gone when his worship is gone. Perhaps if you had had superstition and Idolatry set up amongst you in England, you might have had your drink and your wine at your tables more pentifully, but if God and his Worship had been gone, all had been sour no sweetness in anything. I appeal to those that have proved Apostates though they have apostatized to enjoy comforts to the flesh, how sour and unsavory have the comforts of the flesh been unto them? whereas let a people keep close to God and his worship and then their drink if it be but water it will be sweet unto them; As in Acts 2. the Saints that believed they did eat their bread with singleness of heart and with gladness. We were wont to say, Brown bread and the Gospel is good cheer; let us have but bread and water so be it we may have the Gospel and the Ordinances and the Worship of God, and it will be sweet unto us; but let us have wine and all manner of drink at our tables, if we have not the Ordinances and Worship of God, it will be all sour to us. The ten Tribes had as good drink as Judah had, yet all the drink of the ten Tribes was sour.

Thirdly, Their drink is sour. ] it notes thus much, Their [ 3] society is unsavory and sour, for so their C •• vivium their meetings tog • there for feasting and drinking noteth many times communion and converse and familiarity, as the drinkings of people together you know it is a means to keep their converse and maintain familiarity one with another. So the meaning is, that their converse one with another when they met together at one another's tables and were drinking together, what savor, what relish can any gracious heart take in it? You may observe it of all your superstitious people that have heretofore lived amongst you, how unsavory have they been in their converse? Perhaps heretofore they have been forward in the ways of Religion and then converse with them and there hath been some life and quickness in them, but when they have yielded once unto superstitious vanity, all their converse is become unsavory. It would have been so with you if these times had not come, perhaps you might have met together and have had brave cheer and drinkings of all sorts and have had many merry meetings, but the truth is all your merry meetings would have been sour and sapless, there would have been no sweetness in your converse, and those of your brethren that had been gone from you into the howling wilderness would have found more savor in their water there than you could have had in all the drinks you could have devised to yourselves.

[ 4] Fourthly, Their drink is sour] That is, even all their worship and their sacrifices, for so their drink is taken by others, for all their drink offerings, they were wont to have feasts in their sacrif • ces, saith God, all their offerings be sour, the savor, and sap, and life of them is taken away. These are the four hints by which we may come to understand what the scope of the holy Ghost is in these words, Their drink is sour. It follows.

[Expos. 1] They are unwearied in their wickedness, continually they go on in their way of whoredom, of their bodily whoredom but especially of their spiritual whoredom, that is, when they are worshiping of their Idols they are never weary, continually they commit whoredom. Oh what a shame it is for those that are godly that they should be weary of the service of God when Idolaters are not weary of the service of their Idols? What rebuke is this to you that if you come to a Sermon you are weary (perhaps some of you) if the glass be but out a little; but if you were in company in a Tavern to sit up all night you are not weary at all? They commit whoredom continually, they are at the service of their Idols and satisfying of their lusts never weary there, but they are soon weary of my service.

But I take it there is somewhat further meant, Fornicantur in furnicando, they commit fornication in committing fornication, that is the propriety of the word in the Hebrew, that which they do they do it intensively, in doing they do it. As the Apostle saith of Elijah's prayer, Jam. 5. In praying he prayed, that is, he did pray intensively, he prayed strongly, he prayed powerfully with his whole strength put out in prayer; So the words are here, in committing fornication they committed fornication, that is, they give up their strength to their Idols, they are mightily intent upon their Idols. And therefore have nothing to do with them (still the argument goes on) Have nothing to do with them for fear that fearful judgment [ 1] be upon you before spoken of: Have nothing to do with [ 2] them because their society and converse is unsavory: Have [ 3] nothing to do with them because they give up themselves to their lusts. [Use] How should we give up ourselves to the service of God, to pray in praying, to hear in hearing &c. seeing Idolaters in committing Idolatry do commit Idolatry.

The word that is translated Rulers, it is 〈 in non-Latin alphabet 〉 her shields, that is, their protectors, so the word in the Hebrew s • gnifies. And there is a very special note to be learned from hence, it is this, That Magistrates and Rulers they should be the shields of the people where they live, for their defense; And so in Scripture phrase they are called, Psalm, 47.9. The Princes of the people are gathered together, the shields of the earth belong unto God; That is, the Governors and Rulers of the earth (so I find Interpreters carry it) they belong unto God: they are in God's stead, and they govern in God's Name. Rulers, Governors are to be the shields of the people, for they are to bear off all dangers; Al dangers that may come upon the people they are to be willing to put themselves forward to bear them off. Have not our Worthies in Parliament shown themselves to be shields in this thing? Have not they put themselves next us and our dangers, next us and our harms? And do you not think if the Adversarie prevail they will first swallow up them, I mean those of them that are faithful? Whereas those that were before in Parliament when they looked upon it as an honor to be Parliament men and there was no danger, Oh they were brave Parliament men then, and they made brave speeches, but when they saw things come to be hot and that there were darts shot against the people, and that they must be the shields to keep off the hurt of those darts from the people, away they go; they love to be brave golden shields, enameled shields fit for no service, but when it came to service away they go. We are therefore to honor these that still stay, and though they are not perhaps so brave and gilded as those, yet they are proved to be shields of good metal that will not break, but will keep off the darts that are shot against the people. And indeed Rulers and Governors should be men of good metal, willing to bear off much hardship from the people; And they should not think to be honored only but they should take their honor as a burden also. [Use.] We are not therefore to think upon our Rulers as too much honored, Oh consider of their danger together with their honor. So for the Governors in Armies, it is true they have pay more than others, but if they be faithful they hazard their lives more than others, and they are the shields of the people. It is an evil thing when a Common-wealth have none but wicked Magistrates, they have then nothing but as if they had shields to defend them that are made of rotten wood.

[Expos. 1] They love this, so it is in your books: And I find that it is turned by some, they love to bring shame, they love not to say, bring ye, but they love to b • ing shame; and if you should translate it thus it is, the words in the Hebrew only altering the points of them, and so they may be read, they love to bring shame, that is, they being of vile spirits themselves they do not care what becomes of the people, they care not for putting the people upon any shameful ways, what care they so they may have their ends, let them perish as dogs and let them do that which shall be a perpetual reproach to them to all posterity, so they may have their lusts satisfied.

Secondly, Others translate them thus; with shame they call, [Expos. 2] bring ye, that is, with shame they call for pleasure to the flesh, so Ari • s Montanus, Let us have our pleasure, our tables furnished, let us have our honors and what care we what becomes of the people, let us have our minds, do you our service what we would have done, and what becomes of them it is no matter. Such kind of Rulers and Governors had the ten Tribes when they were such Idolaters; And it is just with God when people forsake the true worship of God that he should send them such Governors as these are.

But I rather take the scope of the Spirit of God to be according [Expos. 3] as we read them, to rebuke them fo • • heir bribery, They love with shame to say, Give ye. They will not only take liberty privately but they are grown so impudent that they will sel all the good of a Kingdom, the liberty of the Subject all for their own gain. They say with shame, gi • e ye. It is a great judgment of God upon a people when Magistrates and Governors are given to bribery, to regard gift and the increase of their estates more than the public good. Pro. 17.23 A wicked man takes a gift out of the bosom to pervert the ways of judgme • t. It is a sign of a wicked man to take a gift though it be but secretly, out of the bosom, but if he take it openly it is a sign of more impudence. A wicked man takes a gift out of • he bosom, he is loath to be seen at first, and he doth it to pervert judgment; these men that should be as shields to the people, for b • se ends they will betray them. What, to subject such a glorious thing as Justice to base end; Justice which is the glory of God, the glory of a Kingdom, and the glory of a man, which he should be clothed with as a robe, as a diadem, to subject it to base ends, for gain, to say, Give ye, this is abominable. For a Justice of peace to be stricken dumb with the appearance of Angels, Oh it is an evil thing: For Jus • ices to be bound to the peace by a gift in a basket, this is a most abominable thing. Exod. 33.8. A gift blindeth the eyes of the wise and perverteth the words of the righteous. Though men are of excellent parts, men of understanding, that can speak exceeding well, yea though they seemed heretofore very honest men and just in their ways, yet when they come to high places a gift will blind their eyes, or as some turn it, pluck out their eyes, irradiate their eyes that they cannot see. Au • o loquente, iners omnis oratio, saith an Ancient, Let gold be speaking in the language of gold, and other speeches are to little purpose. Therefore Magistrates of all men should be without covetousness, fearing the Lord. When God would have Magistrates chose, this is one character of them, That they should be men fearing God, and hating covetousness. In 2 Chron. 19.6, 7. Take heed what you do, for ye judge not for man, but for the Lord; wherefore let the fear of the Lord be upon you, take heed and do it, for there is no iniquity with the Lord, nor respect of persons, nor taking of gifts. Justice must run down as a river, it must not be pal'd in as a pond for private advantages. Magistrates they must shake their hands from bribery, and despise the gain of oppressors Isa. 33.15. As we read of Paul that when a Viper came upon his hand he shook his hand and the Viper fell into the fire: So should Magistrates do, when any one brings them gifts to pervert Justice, they should look upon it as as a Viper and shake their hands of it and let it even fall into the fire, and say as Peter to Simon Magus, Thy money perish with thee: They should look upon such as bring them gifts with indignation, and even say, thy money perish with thee in this wicked enterprise. Even Cicero an Heathen in his Epistle to Quintus his Brother, a Magistrate in Asia, he hath this expression, That he should not only show himself an enemy unto them that received gifts, but to them that gave them, he should account them his enemies. And Isa. 5.23. Woe to him that justifies the wicked for reward, and takes away the righteousness of the righteous from him. Many righteous men come before you, some of you, and their cause is true and good, but you will be speaking bitterly against them to give content to others from whom you expect a reward. Deut. 27.25. There shall be a curse pronounced against such as take gifts, and all the people shall say Amen. If any Magistrate s • old love to take gifts in this kind, the curse of the people is upon him, and God requires that all the people should say Amen. And I have read of the Romans that if it could be proved against any Magistrate that he had taken bribes, he was to be punished with death, without any deliverance. And Psalm, 15. in answer to that question, Who shall dwell with God in his tabernacle? it is said, he that taketh not a reward against the innocent. If you would ever dwell with God either here in his Church or in Heaven hereafter, you must not take bribes against the innocent. I have read of that Saint which you call St. Edmond, in his life, That he was wont to have this speech, There is little difference between these two words, to Take, and to Hang, the words are even the same in the Latin, signifying thereby, that those that would take gifts shown what their desert is. Prov. 15.27. He that is greedy of gain troubleth his own house; but he that hateth gifts shall live. It is not enough for a Magistrate not to take gifts, but he must hate gifts, for the other troubleth his own house, though perhaps you may think to provide for your house by gifts.

The word that is here translated Wind, it signifieth also a Spirit, and so I find Jerome takes the meaning of the words to be, that the evil spirit hurries them up and down and carries [Expos. 1] them on violently in their wicked ways. As in Deut. 32.11. God is said to carry his people upon his wings; so the Devil here carrieth Idolaters who are set upon their wicked ways, as it were upon his wings, in a violent hurrying manner.

But rather we are to take the expression Metaphorically to signify the power, the suddenness, the violence, the swiftness of God's judgments, carrying them into captivity and into misery. The wind hath bound the people of Israel, the ten Tribes up in her wings, that is, the judgments of the Lord shall come upon them with power, suddenly, swiftly, vio • ently and take them away from their own Country and carry them into captivity and misery. The power and violence of the judgments of God are set out in Scripture by the wind, by storms and tempests often times. There is a mighty power of the wind, 1 King. 19.11. A strong wind that rent the mountains and t • re in pieces the rocks. Job. 38.9. That overturneth the mountains by the roots. The winds are the voice of the Lord, that breaks the Cedars, even the Cedars of Lebanon, and shakes the wilderness Psal. 29. Sabelicus telleth us that Camtyses his soldiers being in a wilderness, in a sandy place, suddenly a violent wind came and drove the sand with such force as that thousands of them were buried in it. There is a great deal of strength and power in winds. And here by the way we may have hinted unto us a very profitable meditation. Oh how great is the glory and the power of the infinite God then! For the wind what is it but a vapor? and what more weak than a vapor? We use to say, what is weaker than water? but many drops together will make the waters terrible, and the Seas are called the mighty waters; But vapor is weaker than the water, and yet the winds are nothing but a company of vapors joined together, and many being joined together what a mighty power have they to re • d the rocks and turn up the mountains by the roots? Oh then what is the power of the Mighty God? for in him there is nothing but infinite, and nothing can be added unto him. If a weak vapor being multiplied have such strength, what power then is there in God that hath nothing in him but infinite, so as nothing can be added to him.

The wind is of great power and so is the judgments of God. The observation from it shall be this,

So long as they prospered in the way of false worship they were not ashamed, but they gloried in their way, and the ten Tribes, Israel, rather despised Judah, and sought to cast shame upon Judah who worshiped God in a right way, as appeareth plainly Amos, 7.12. Go to Judah (saith Amaziah there to Amos in a scorning way,) go your ways thither, and prophesy there. They scorned and contemned Judah and gloried in their own way of false worship.

That is the Note. The true worship of God is many times in such a low esteem amongst men as that they that go th •• way are exceedingly vilified, and many are kept off from the ways of God because they cannot bear the shame of it, there is so much shame cast upon it, none but a company of mean, poor, unwise people that take such a course: But God hath a time to honor his Ordinances, to set up the beauty of them before all the world, and to cast shame and dirt upon all ways of superstition and idolatry, They shall be ashamed of their sacrifices; a time to make even those that did glory most in them to be ashamed of them. Isa. 2.20, 21. They shall cast their Idols of silver and of gold, which they have made each for himself to worship, to the moles and to the bats, to go into the clefts of the rocks, and into the tops of the ragged rocks. And Isa. 30.22. They shall defile the covering of their graven Images of silver, and the ornaments of their Images of gold, they shall cast them away as a menstruous clothe, and they shall say unto it, Get thee hence. They thought they were curious ornaments, but the time shall come when God shall make Idolaters see them to be filthy clothes, and cause them to cast them away with indignation and say, Get ye hence. That place in Esa. 66, 5. is notable to this purpose. You that tremble at my word (saith God) your brethren that cast you out said, let God be glorified; but he shall appear to your joy, and they shall be ashamed There are a company of you that tremble at my Word, and dare not do anything in my Worship but what my Word requires; others have more loose consciences and they can venture upon things that they have no warrant for in my Word, but you tremble at my Word, and you are scorned for nice scrupulous consciences, and your brethren cast you out because you will not be of the same judgment as they are, because your hearts, your consciences are more tender they cast you out from them, they would willingly be rid of you and think it would be better with the land when you are gone, and they say, Let the Lord be glorified, they have pretences that they desire nothing but the peace of the Church and the glory of God; they say, even your brethren that cast you out, they say, Let the Lord be glorified, but God shall appear for your glory, and for their shame, the Lord will honor you in that way of his Worship that you take up which is according to his Word, though you suffer for the present much ignominy and contempt for it, and though they may ruff it out for a while and seem to carry all before them having that which is countenanced more publicly, but the Lord will appear at length to their shame, the Lord will make them ashamed of their sacrifices.

There are four things that principally cause shame.

[ 1] First, Disrespect from those we desire honor from, that is shame: When one comes to any, to a superior, and expects respect from him, and finds that he is cast out, this is a great shame. So they shall be ashamed of their sacrifices, they make account that I should honor their sacrifices, that they should have honor from me by reason of their sacrifices, but I will cast shame upon them, they shall have nothing but arguments of disrespect from me. In 1 King. 2.16. when Bathsheba came to Solomon to ask a Petition of him, deny me not saith she; the old Latin hath it, Ne confundas faciem meam: do not confound my face, do not make me ashamed, & the Hebrew is, Ne avertere faciem meam, do not cause my face to be turned, that is, do not make me ashamed by giving me such disrespect when I expect such honor from thee. When God doth cast off the sacrifices of men and shows disrespect unto them, that causeth shame, it doth confound or should confound their faces.

Secondly, When a man takes a great deal of pains and it comes [ 2] all to nothing, that causeth shame; and so all superstitious ways will bring shame at last. In Colos. 2. it is said of all superstitious ceremonies that they perish in the use of them, there comes no good of them. Idolaters take a great deal of paint in their ways of false worship, but all will come to nothing; when they shall stand in most need all their ways of superstition and Idolatry will leave them shiftless and succourless, and helpless, and so cast shame upon them.

Thirdly, Disappointment of hope brings shame. Psal. 119.116. [ 3] Let me not be ashamed of my hope saith David, If I hope for good and be disappointed, this will bring shame. Divers Scriptures we have to show this. So when those that are superstitious and Idolatrous shall raise up their hearts with great expectation of good from God in their ways of false worship and shall be disappointed of all their hope, in this God will cast shame upon them.

Fourthly, When God discovers that to be worthless and vile [ 4] which a man hath gloried most in; that causeth shame. So Idolaters that glory in their Idolatrous ways, the Lord in time will discover them to be base and vile and worthless things, for indeed they are all but poor apish and beggarlie things, and they ate fitter to please children than God. God will discover this.

If it be objected, [Object.] Oh but they seem not to be such poor and weak things, they seem to be more glorious and pompous a great deal than the ways of the true worshipers of God; The true worship of God in itself seems to be a poor and mean thing?

The answer is, [Answ.] That the institution putteth a glory upon the ways of worship; now they not having an institution upon them they are looked upon as apish and foolish and beggarlie things. And then a word of promise and an engagement of God's presence in his Ordinances puts an honor upon them which the ways of superstition have not.

It is good for those who have been guilty in this kind of superstitious ways of worship, even to prevent God by casting shame upon themselves; for if they do not, God will cast shame upon them, he will make them to be ashamed. That is our best way, to come in and to prevent God and to lie down in our shame, to take shame unto our own souls & to lie down therein. God knows how we have defiled ourselves, even all of us, in ways of superstitious worship; and the truth is, God is casting shame upon all those ways at this day, and doth cast shame upon them. Happy are those that before these times did take shame to their own souls for all their defilements in the ways of false worship. Howsoever, before God doth yet further force it upon us it will be our wisdom to take shame to ourselves. Ezek. 43.11. that text is a famous text for this purpose, first in the tenth verse, Shew them the bouse that they may be ashamed, show them the true way of my worship that they may be ashamed. The truth is, if we did but understand the beauty, the excellency, the true beauty of holiness in the ways of God's Ordinances, in the purity and simplicity of the Gospel, that were enough to make us ashamed if there were nothing else, we would even be very vile in our own eyes to think that while our hearts have been taken up about such vain and vile ways of false worship, that such glorious Ordinances of God, that beauty of holiness that is in his Ordinances hath been neglected by us; show them the way of my house that they may be ashamed; But further, in the 11. verse. If they be ashamed of all that they have done, show them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the Ordinances thereof, and all the forms thereof, (again) and all the Laws thereof, and write it in their sight, that they may keep the whole form there • f, and all the Ordinances thereof and do them. First show them my house, Let them have some kind of knowledge of my ways and Ordinances in the general, perhaps that will make them ashamed: And at this day we know though there be but a little light let out unto us, to show us a little more of the ways of God's worship than we saw before, we do begin to be ashamed of what we have done: But now if indeed we be thoroughly ashamed before God of all our false ways of worship, of all our sacrifices, then mark what a promise here is, then saith the text, if they be ashamed of what they have done, then show them the forms of the house, and the fashion of the house &c. Thus here is one word heaped upon another to show, that this is the mercy of God to people when they understand not only the way of God's worship in the lump, but they understand the form, and the fashion, and the Ordinances, and the Laws, the circumstances and all the several ways, the exactness of the worship of God. For we must not look upon anything in the worship of God as worthy to be neglected, but we must have respect to all the forms, and fashions, and Ordinances of God's house, God standeth much upon his worship in every punctilio; and it is a great mercy of God to reveal to us every point of his worship. It is true, man stands much upon form, and God standeth much upon form; Many deny the power of godliness, but keep the form of it, they are much set upon their forms, and God is much set upon his forms. If you be set upon form for worship, look upon God's worship he is much set upon forms in his woe • ship. And mark, then when we are ashamed of what we have done, then we shall understand the Laws of the house; but first we must be ashamed and thoroughly humbled for our former superstitious sacrifices, and then we shall come to understand the right way of God's worship in his own Temple, we must not expect it before. Many people they cry out we are at a loss, we know not what to do, we have rejected indeed false worship and in some measure we see that that is vile, but we know not what way to set up in God's house, what are the forms and fashions thereof; and the hearts of people tremble to think what may come to be determined, fearing lest things will not be found out, fearing dissensions and disagreement. Would you but know how you should come to understand the right way of God's house in the worship and government of it? Be ashamed of your sacrifices, be ashamed of what you have done.

And above all men those that are betrusted to find out the Laws, and forms, & fashions, and Ordinances of God's house, above all men they are to be ashamed of what they have done, to be ashamed first of their sacrifices. And that should be your prayer, that God would humble them for all their former superstitious sacrifices that so they may come to have revealed to them the form and fashion of God's house, and being revealed to them they may reveal it to you. There is a necessity that those men that have been guilty of superstitious ways of worship, that they should be ashamed first of that before they can come to understand the right way of the house of God; Let them be men of never such excellent parts and abilities, yet except they be first ashamed for what they have done and thoroughly humbled, they cannot expect to understand the ways of God's house in the forms and fashions and ordinances of it. In Ezek. 44.10, 11, 12, 13. there God threateneth those Priests that did depart from him when Israel dedarted, that did depart from him to false worship, that they should bear their iniquity, that they should never come near to him; seeing they departed in the general departure and did not keep close to the true worship of God, they must bear their iniquity, they must not come near unto God; only God would be content they should be employed in some meaner out-services: And therefore it may be that God will not use some men of choice parts in any great work of his, to do him any great service, that's the meaning of the text, that those that did depart from God when there was a general departure of the Nation, when Israel did depart they would comply with them to save their skin, and they would conform to those superstitious ways, then did the Lord swear, lift up his hand against them, that though they shall be employed in some meaner services, yet they shall not come near him. And (I say) it ma • be feared that the Lord may do so against some of us. How ever except there be extraordinary repentance & taking shame unto themselves; though they may be men of excellent parts, the Lord may remember what they have done when Israel departed from God, what their compliances were; And though the Lord may make still use of them in some ordinary work, yet he may lift up his hand against them, that they shall never be employed never blest in any choice work he hath to do: God may justly leave them to such ways as that they shall cast themselves in a great measure out of the hearts of the Saints

Jer. 3.25. saith the Church there, We lie down in our shame: Oh there is cause that such men should lie down in their shame, those that are of discerning spirits, and observe the ways of men and the ways of God, they cannot but see that those men should lie down in their shame, for so long as yielding to superstitious vanities and submission to false power was useful to them to save their estates, their liberties and livings, they would yield and they would submit, and then their judgments alter when times alter, when other ways come to be countenanced publicly then they are of other judgments than they were before: so long as they could not make use of another way they were not of that judgment; now when they can make use of it, and there is more countenancing of it, how soon is their judgment altered? yea and so altered as presently to grow even bitter against their brethren of another judgment. Surely a great deal more cause there is that they and we, all of us, should take shame to ourselves, lie down in our shame a while and so carry things in all humility in all meekness, in suspicion of ourselves and of our own judgments in love to our brethren, remembering that we ourselves were of another judgment and opinion not long since; And therefore our hearts (I say) should be very low and gentle and very tender and meek even toward all with whom we have to do.

And further, God hath a time to make all carnal men ashamed [Obs. 2] of their sacrifices. We will a little raise up our meditations somewhat higher, from this, They shall be ashamed of their sacrifices. All sacrifices, not only supersti •• ous and idolatrous but all other sacrifices that come short of the rule will at length cause shame.

Al now, when God shall discover the vanity of their prayers, if God should but show to us all and to the whole company here, each others hearts in time of prayer, when we have been offering up that sacrifice unto God, and we have seemed to be very devout in our prayers, yet Oh the vanity of our hearts, Oh the vile thoughts, unclean, wicked, ungodly, foolish thoughts that have run up and down thorough our hearts in the time of our prayers! If God should write our prayers before us and interline our prayers with all our vain thoughts, and then bid us read our prayers, and bid others read our prayers interlined with such vain thoughts, would we not be ashamed of our sacrifices? the best sacrifice that ever we tenderd up to God in all our life we would be ashamed of it. God hath a time (except all be pardoned in Christ and covered in him) to make men that lay such weight upon their prayers, to show them such an ugly form and fashion of them, as to make them ashamed of them.

[Obs. 3] Again, In all our duties performed with a carnal heart there are many mixtures of our own base ends. We seem to draw near unto God, and we would honor and worship God, Oh but the hypocrisy of our hearts! what vile and base ends are there, to give content to this and the other, to set forth our parts and abilities in services; these things have been plain before God, and except we be ashamed of them now and repent and get them pardoned in Christ, God will set all our base ends before Angels and men together with our sacrifices, and shall we not then be ashamed of our sacrifices?

[Obs. 4] Again, How foul and vile have our hearts been in our services, and how have our sacrifices been defiled with them! Not only by actual sin mixed with them, by base thoughts and ends, but our services have come from unclean hearts, we have had very filthy and unclean hearts, our hearts have been as sties and sinks of evil, and it is impossible that out of such unclean hearts there can come anything that is clean; our sacrifices have been extremely defiled by our filthy base and worldly hearts. And then when God shall show the infinite holiness of his Majesty and how infinite just and righteous he is, and how infinitely worthy of other manner of sacrifices than ever we have tendered up unto him, Oh then how shall we be ashamed!

How will our hearts be overwhelmed with confusion and shame, [Use.] when apprehending the infiniteness of the glory of the great God, when we shall see how infinitely unworthy all those duties were that we have tendered up unto him of that infinite excellency and Majesty of his, Oh that will make us ashamed. Men think highly of their sacrifices that they tender up unto God because of their parts they show in them, but they do not know with what a God it is they have to do: when the Lord shall show unto us the luster of his glory and the greatness of his Majesty (as it will appear unto us one day when the glorious appearing of the great God will be) then we shall see how unworthy all our services were of such a God as he is, and that will make us ashamed if we have not been ashamed heretofore; nothing will be more grievous and more confound the hearts of men than to be put to shame for their sacrifices; Oh the miserable perplexity that their hearts will then be put unto!

You will say then, [Quest.] What are those sacrifices we should tender up unto God that we shall never be ashamed of? God will mak superstitious people ashamed of their sacrifices, and all carnal people shall one day be ashamed of their sacrifices, this will be a dreadful thing one day when it comes; Oh then what are those sacrifices the Saints of God shall never be ashamed of?

First, If you would offer such sacrifices unto God as you [Answ, 1] would never be ashamed of, Be sure they be his own, worship God in his own way; It is not what you think will please God what you think is brave and excellent, but look to the word, be sure it is his own.

[Answ, 2] Secondly, Let your hearts be acted by Divine Principles, let it come from faith, and whatsoever comes from you to be tendered up unto God, look to your principles; rest not in the action that is done but consider from what principles those services come you tender up unto God.

[Answ, 3] Thirdly, Let your ends be high in all your services, Oh take heed of base and low ends in all your sacrifices. It is too too much that men should have base and low ends in their outward affairs, they should have their hearts high upon the glory of the great God in their natural, in their civil actions, but when they come to their sacrifices and holy duties, then sursum Corda, then lift up your hearts indeed, be sure then your ends be high and holy.

[Answ, 4] Fourthly, Let your whole strength be taken up in those sacrifices so as to sanctify the Name of God, Let the whole soul be carried unto God, for God is worthy of the whole, if you had ten thousand times more strength than you have God is worthy that it should be put forth in the services you tender unto him.

[Answ, 5] Fifthly, Offer up yourselves as a sacrifice unto God do not content yourselves to offer up a prayer unto God as a sacrifice, or alms or such duties only, but be sure together with these sacrifices to offer up yourselves as a living sacrifice to God, as the Apostle speaks Rom. 12.1. I beseech you by the mercies of God that you offer up your bodies a living sacrifice unto God. God cares for none of your sacrifices except you offer yourselves to be a sacrifice unto him. That is a very observable place in 1 King. 8. the latter end of it, there you shall find that Solomon offered two and twenty thousand Oxen and one hundred and twenty thousand Sheep, here was a great sacrifice to be offered at one time unto God, but mark, (though this sacrifice was great) what God says unto him in the 9. chapter presently so soon as the sacrifice was done, verse 4. If thou wilt walk before me as David thy father did to do according unto all that I command thee, and wilt keep my statutes and my judgments &c. God puts it to an If for all this, for all these sacrifices If thou thyself in the constant obedience of thy life wilt be a constant sacrifice, then will I do thus and thus, but verse 6. If thou at all turn from following me, if notwithstanding all these sacrifices thou at all turn from following of me, I will do thus and thus. Many of us think when we have been in a day of fasting and spent a whole day in it, and our hearts have been let out and we have been enlarged and have offered up a great sacrifice to God, that we may take the more liberty afterward; No, though you offer twenty two thousand Oxen and an hudred and twenty thousand sheep yet if after this at all thou shalt forsake me, all that thou hast done shall be rejected. Therefore those sacrifices that are not joined with offering up of ourselves as a sacrifice, are such as God will make us ashamed of; But if together with our sacrifices we offer up ourselves as a sacrifice, you shall never be ashamed of that sacrifice. Therefore you that are poor people and weak parted, and have but little grace, yet if you have true grace, though you cannot offer up such large prayers, your heart is not so enlarged perhaps as others are, and you look upon your sacrifices as poor and mean and as unworthy to be tendered up unto the great God, but dost thou then offer up thyself unto God as a sacrifice? It is true my parts are weak and my abilities are poor and mean, but Oh Lord what I am and what I can do I tender it unto thee, here Lord, take soul, body, life, estate, liberty and all I do enjoy, I tender it up all unto thee as a sacrifice; I say then peace be unto thee, those sacrifices thou lookest upon as being ashamed of them, God will not make thee ashamed of them, but he accepts of thy poor, mean, and weak services when together with them thou offerest up thyself as a sacrifice unto him; whereas if thou didst not tender up thyself as a sacrifice, though thy services were ten thousand times more glorious than they are, they would be all cast back as dung in thy face.

Sixthly, Be humbled after all your best sacrifices, take no [Answ, 6] glory unto yourselves, but be vile in your own eyes after you have done the best duty that ever you have done in your life; when you perform any duty that seems to have any excellency in it, and perhaps others look upon it as having much excellency in it, if your hearts be puffed up with it, the glory of it is gone, and it is that which you must be ashamed of though [Answ, 7] now you be honored for it, and pride yourselves in it.

Lastly, Tender up all in Christ, in the worthiness of his infinite sacrifice. Christ is that sacrifice that is pleasing unto God, and all sacrifices are pleasing unto God only thorough the merit and worthiness of the sacrifice of the Lord Jesus Christ, who hath tendered up himself unto God the Father as a Sacrifice to heal all our sacrifices and to take away all the shame of our sacrifices. 1 Pet. 2.5. Ye also as lively stones are built up a spiritual house, an holy Priesthood to offer up spiritual sacrifices, how? by Jesus Christ. Mark, you are as lively stones, and lively stones built up, not only stones lying here one and there another, but lively stones built up in a holy communion, that is the meaning, built up to offer sacrifices, and that spiritual sacrifices: But mark, though our sacrifices be never so spiritual, yet they cannot be acceptable to God but by Jesus Christ, by Jesus Christ that great Sacrifice they come to be acceptable unto God, that is the sacrifice the Saints shall glory in and bless God for to all eternity, and never shall be ashamed of their sacrifices when they are tendered up unto God thorough the merit of that sacrifice. And thus through God's good hand of providence we are come to the end of this fourth Chapter.

CHAP. V.