An Exposition of Hosea 4-7

I know Eprhraim.] This is, Notitia judicialis, non approbationis. A knowledge to judge, not a knowledge of approbation.

I kn • w Ephraim, that is, I know all his shifts, I know all his evasions, all his cunning devices, all his plots, all his pretences, all his base ends. These may be hid from men, but I know them, they are not hid from me. Mark, first, I know Ephraim, and then, I know Israel.

First, Ephraim. By Ephraim (as you have heard heretofore) we are to understand, the Princes, the great ones amongst them, because Jeroboam was of the Tribe of Ephraim. I know Ephraim, that is, I know the politick ends of all the great ones amongst them: They bear men in hand that they desire to worship Me, and they say,

But I 〈◊〉 Ep • r • im saith he, I know what his aim is, I know what hi • th • ughts are, and what his counsels are, and what w • s plotted at such a time, and what his Chamber-counsels with such and such Priests were, I know what correspondence he hath with such and such that corrupt my worship, and all that • e •• in to him and all that favor him, I know them all, I know all their devices and depths. I know what h • th b • en working these many years; I know how he seems as it he would serve me, but I know that that he doth is merely to serve • ••• wn ends and no further. I know the poor people they are d • lud • d by his fair and solemn protestations, they think he means nothing but well, and there are none but a company of precise people that are jealous of him, but I know what they intend and what their ways are whatsoever color they put upon them. Ephraim, that is, the great ones, the Princes, they persuade the people that Jeroboam and his successors aim at nothing else but to reform things for the best, but I know that things are far otherwise, I know Ephraim.

Israel is not hid from me] That is, the people, they pretend that they do but as they are taught, and they do but submit unto authority, they could be glad indeed if things were better, but some things m ••• be yielded unto for peace-sake.

Indeed what they say, seems to be like that which is in the Scripture, but then these and these inconveniences will follow; we should be glad if things were better r • formed according to the Word, but for peace-sake we must be contented to yield to the judgment of such and such learned and wise men; and though we yield to these and these things yet our hearts are right for God. But saith God, Israel is not hid from me.

Israel. That is, The base, cowardly, temporizing, revolting, superstitious spirits of the people, they are not hid from me, their being loath to come under my government, their love to their ease and estates, the loathness of their carnal hearts to venture and suffer anything for my Truth and Ordinance • . Israel in these his distempers of heart is not hid from me: all these things are plain before Me, he may blind men and battle his own conscience, but he cannot hide it from me saith God.

From whence the observations are these.

Fi ••• , Th • t God's eye i • upon the se • rets of men's hearts, up n t • eir [Obs. 1] aims, and plots, and all their w • ies.

Certainly therefore Hypocrites must needs be 〈◊〉 ; [Use. 1] they that think to put off God with outward shows must • eeds deny God, as if God did not see the secret turnings and windings, and plottings, and contrivances, and aims, and ends of their hearts.

[Use. 2] And then, O the patience of the infinite God, that notwithstanding he sees what villainy there is in the world, colored over with Religious protestations and professions, yet • he bears with them. I know saith he, I know what all their ends are, what they aim at, and what they would have if once they get the day; yet I see that they color and cover all these vile ends of theirs with such protestations of Religion and of setting up the profession of it. Oh the infinite patience of God that can bear with men that color such vile aims and ends with protestations and professions of Religion in such a sacred way as they seem to do! Here is the patience of God that we must admire at.

[Use. 3] Again, God knows all the hearts and secret aims of men; Let us pray unto God to make our own hearts known to ourselves. He knows them, and except we be upright in that, to be willing to know our own hearts, and unfeignedly to desire God that he would show us our own hearts, we possibly after many duties performed may come to perish for some secret sin that we do not know ourselves. I say, it is possible for a man or woman to go on a long time in the profession of Religion and to make conscience of all known duties, yet to perish at last for some sin that he doth not know in himself.

You will say, This is a hard thing, what shall become of us then?

To molifie this therefore a little, take this along with it, that is, Except thou hast a heart unfeignedly willing to know thy own heart, willing to search into thine own heart, and earnest with God that He who knows thy heart would make thy heart known to thyself: If indeed thy heart be thus upright that thou canst appeal unto God and say, Lord I know I have a vile and false and hypocritical heart, and there may be much evil lie secretly in my heart that I have not known all this while, and such evil as I may justly perish in it; but good Lord make it known to me, let me know the worst of myself, let me know the evil that is in me, and my purpose is to resist it; If thou hast such an heart, thou hast no cause to think that thou shalt perish for any evil that thou dost not know by thyself. But if thou hast any secret evil in thyself, and thou dost not in the uprightness of thy heart unfeignedly desire to know it that so thou mayest forsake it and get thyself rid of it, and canst not appeal unto God that thou art willing to have it made known unto thee, thy condition may be dangerous notwithstanding all the duties thou performest.

But further, This that the Prophet saith [I know Ephraim] is brought in to be a means to humble Ephraim, to humble Israel. From thence the Note is, That

God's eye upon our hearts and ways, is a special means to humble us.

No more powerful means in the world to humble the heart than to behold God looking upon our hearts and ways. The discovery of our evil to others may be some means to humble us. O how would it abase men if God should discover to all their friends and acquaintance all that evil that is in their hearts. And hereafter at the great day of judgment when the secrets of all hearts shall come to be disclosed, how will the wicked and ungodly be abased before men and Angels! We read of the adulterer in Job, • 4.17. that the morning is unto them even as the shadow of death, and if any one know them they are then in the terrors of the shadow of death. Wicked men (especially adulterer • for it is spoken of them) they hate the light, and the morning is unto them as the shadow of death, and if they come once to be discovered they are terrified as with the shadow of death Now I argue thus, if the knowledge that me • h • ve of ou • sec •• t wicked ways is so ter • ible unto a guil •• con •••• nce, what is it then when this guilty conscience shall 〈…〉 apprehensions of the infinite God? He hath s en thee 〈…〉 ha • t been s •• n • wretch in such an •• n, in 〈…〉 T ••••• in such a se ••• t place. He hath seen wh •• thou 〈…〉 and plotted, yea what thou hast thought and plotted. Look upon God thus seeing thee and try if it will not humble thine heart. Oh labor to humble thy heart by this, How shy was I to know such a truth, how glad was I when I got such a thing out of my conscience, such a thing that would have put me upon that which I was loath to do? and whatever I pretended, love to myself to my case, to my estate, made me decline such a truth of God; and God saw all this. When we feel such base workings of our hearts, such plotting and contrivings of them for our own selves and for our carnal ends and aims, let u • cast our eye upon God and consider that his eye is upon us. Let u • conceive • s if we heard the voice of God from Heaven saying unto us,

Did we but apprehend God thus speaking from Heaven unto us, as here He speaks by the Prophet, I know Ephraim, and Israel is not bid from me, it would be a special means to humble our hearts for evil present, and to prevent evil for the future.

Now] There is somewhat in this word, it is a great Emphasis: Even still Ephraim goes on in wickedness; he hath gone on a great while, and even now when I am coming against him, even now he continueth in his wickedness. From thence the Note is:

God will • eal with men according to their present ways.

In what He finds them for the present, He will deal with them for that especially. Not but that when he finds them in evil for the present, He will call them to an account for all things that are past too; but He points Himself at them as they are in their present ways.

[Use.] I note this the rather, for this end, to show unto sinners this useful le •• on.

Oh consider this thou wretched sinner. As if God should say here, Ephraim hath continued wicked a long time, but if he had Now a heart to return unto me, it should be well with him, but Even now, to this very moment Ephraim committeth whoredom. So say I unto the vilest sinner in this place, whatsoever thou hast been, here is salvation if now at this instant thou hast a heart to turn to God; thou canst not tell whether God will ever give thee another Now; God gives thee [a Now ] now, if thou return now unto Him and repent and believe thou mayest be saved: But if God come upon thee after this Exercise and find thee continuing in thy sinful ways, and say, Even Now, yet for all this this sinner continueth in his sin, this will be a heavy thing indeed. So here he cometh upon Ephraim, Now Oh Ephraim! He makes an exclamation against him; O Ephraim after all the means that hath been used to recall thee, yet still, O Ephraim thou continuest in thy Idolatry.

And, Ephraim, Thou committest wh • red • ms, Thou doest it, thy sin is greater in this continuing, for thou carriest the people with thee, and little hope there is of reformation till the great ones reform; If Ephraim commit whoredom, Israel must needs be defiled, so it follows.

Israel is defiled.] There is a Twofold defilement of the people of Israel.

First, Defiled morally; that is, by th • ir wicked works: as here, by their murders, and thefts, and adultery, that was before in Chap 4.

Secondly. Israel is de • ile • : that is, They defile My Worship and that d • fileth the • . They have de ••••• My Worship and by defiling My W • rship they come t • be defiled. And that I take to be especially meant here. Israel is d • f • led, that is, among other ways of defilement •• ey mingle with Heathen, and they bring them in to d ••••• my Worship. In Isa. 47.6. God threateneth to defile His • anctuary, and to pollute His Inherit •• ce: That is when is suffereth by His • ust • udgment, • dolaters and He 〈…〉 to come in •• 〈◊〉 Sanctuary, to mingle with His 〈…〉 .

And then Israel is d •••••• • n •• her way: that is, Israel both mingleth his own inv • n •• on • with my Worship & Israel d • th bring in or suffer the Heathen to come in to my worship and so my worship is defiled and they are defiled by defiling my worship. From whence the Note is, That

Defiled worship, exceedingly defiles the souls of people.

Nothing defileth the souls of men more than defiled worship. And among other defilements in worship, the mixing with wicked and ungodly men in ways of worship, the mixing with such as God would not have come into the ways of his worship.

[Object.] But you will say, Doth the mixing of wicked and ungodly men defile the worship of God, or defile others in it? Is the Sacrament of the Lord's supper the worse if there be wicked men partake and mix in that worship? Am I the worse for it, or is the Sacrament the worse, is that worship defiled? How may we refer this defilement of Israel to our defilement at this time? Is there any Church in the world but hath wicked ones in it? And will you say that they are defiled and that the worship is defiled because there are wicked ones amongst them? Then we can go no wherein the world but we must be defiled, and the worship must be defiled?

Many men think they have a good argument of this, to say, all Churches are mixed, there is a mixture in the best Churches, therefore if mixtures make the Communion defiled, then all are defiled. It comes fully in my way to speak a word or two of this, and it shall be but a word or two.

[Answ, 1] First, I know none living on the earth hold any otherwise but that the best Church in the world may have wicked men creep in amongst them, and be amongst them. Who knows the hearts of men when they come in? and therefore the best Churches may have wicked men amongst them. This (I say) all men do hold; therefore this Objection, Will not there be wicked men in the best Church? can have no strength in it, for there is no man denies it, and therefore they that make it fight with a shadow.

[Answ, 2] But secondly, I lay this, for another position, which I think all men whatsoever will grant also, That the Sacrament is not defiled to the receivers merely for the presence of wicked men there. I verily believe everyone will grant this; I know none in the world for my part, denies this to be a truth, namely, that the Sacrament is not defiled to the right receivers of it, merely because wicked men are present there. No man affirm • the contrary to this, but all that I know of, that are the strictest in the way of Church order and discipline will grant this to be a truth, that the Sacrament is not defiled to true receivers merely because wicked men are there.

But what then, you will say? [Quest.] How shall we distinguish mixture of communion, or mixture of worse • ip?

Not merely because wicked m • n are there. But first, then [Answ. 1] a Congregation is defiled if they do not use the power that Christ hath given unto them. As he hath given a power unto every Church (let the Church-state be what it will) to cast out all the scandalous persons that are amongst them. Now if this Church shall (under what pretence soever, as saying they have no power, or that the power is taken from them or the like) neglect the duty of it, viz to cast out those that are unworthy then the Church cometh to be defiled, and their communion to be defiled. So that their communion is not defiled because the wicked are there, but because they neglect their duties of casting out the wicked from thence. For let a man be wicked, let him be a hypocrite, it is not the duty of the Church to cast out that hypocrite until he discover himself; but if that hypocrite discover himself, if then the Church perform not her duty as it ought in casting him out, then it cometh to be defiled. And the example of the incestious Corinth, in 2 Cor. 5. is a plain place for it; A little leaven (saith the Apostle) leaveneth the whole lamp. What is that lump there? It is the Church communion, and the leaven there is the incestious person; and the Apostle gives order to cast him out; now saith he, while this leaven continues, if you do not do your duty to cast out this scandalo • s person, your 〈◊〉 up, your whole communion will come to be defiled. So Churches come to be defiled.

Again further, Not only Churches come to be defiled; but secondly, particular persons and communicants come to be defiled in this if they neglect the duty that belongs unto them as Christians. That is thus: Christ requires this, If thy brot • er offend thee, go and tell him his fault between thee and him alone; but if he will not bear thee, then take with thee one or two more; And if he shall neglect to hear them, tell it unto the Church. Now if thou hast done this thy duty to all scandalous persons in the Congregation, then the sin be upon the Church, thou mayest receive the Sacrament with comfort though wicked men be admitted there. So that though the communion be defiled, that is, defiled to those that are guilty, to those that have neglected their duty (wheresoever the power lies in a Church, whosoever in that Church neglects their duty of casting out those that offend, they defile the communion so far as in them lieth, and if any of you that are particular members neglect your duties, so far as in you lieth the communion is defiled by you:) but if you do your duty once, then, though wicked men may be there, you may receive the Sacrament with comfort; For though the communion may be defiled in respect of others that have neglected their duty, yet it is not defiled in respect of you that have done your duty. Now then, to conclude this with that place in Psal. 119.1. Blessed is the man that is undefiled in the way. Blessed are those men that in their way, in the course of their lives keep themselves from defilement, and especially keep themselves from defilement in the ways of God's worship. Blessed is he whose heart is cleansed from secret filth, that by the vain carnal plots reasonings and cunning fetches of wicked men he doth not defile himself in his way.

Again, A further Note from hence is this:

A defiled Nation, is near u ••• ••• n.

Israel is defiled (He spe • srael that is ready to fall, for so it follows verse 5. Israel a •• Ephraim shall fall, and here just before he tells us, that Israel is defiled.) When clothes are filthy and nasty and will not be purged, are not worth the cleansing, we usually cast them upon the dunghill; so when there is defilement and filth amongst a people and they will not be purged, and are grown even rotten in their filthiness, the Lord casteth them upon the dunghill. While God is indeed purging of a Nation (I beseech you observe it) there is all that while hope of that Nation. As for example, though a piece of clothe be very soul, yet if you see the servants of the house washing that clothe, you will say, surely this piece of clothe is not intended for the dunghill: It is soul indeed and it is noisome, but you see there is care taken and cost bestowed upon it for the purging of it, and that is an argument that there is an intention for the preserving of it. So while the Lord is taking care and bestowing cost to purge a Nation, there is much hope that the Lord intends to save that Nation. And we may comfortably hope that this is God's intention toward us. God knows we have been a defiled people, [ Use.] and have defiled ourselves; never a one of us but may lay his hand upon his heart and say, I have been defiled and so may deserve to be cast upon the dunghill. But behold, the Lord is bestowing cost upon us, and He is cleansing and purging of us, and therefore we may hope that the Lord will not cast us off.

But no mervail that the Lord letteth us and our brethren lie abroad in frosty nights. Many complain of much hardship, our brethren many of them are sent from their houses where they have had their beds and fire, and now are fain to lie in the fields in the cold. No marvel I say, this Nation hath been defiled. When clothes are much defiled, it is not enough to wash them and rince them, but you lay them abroad in frosty nights. Yea there are some defilements that cannot be taken away but by fire, and if the Lord will not only wash us and rince us and lay us abroad, but put us into the fire for to cleanse us at last, blessed be his Name. Israel is defiled.

HERE lies the evil. Though we be defiled, if God be about to cleanse us there is hope; but if the words that follow in this 4 ^th verse, be applied unto us, then we are a lost people indeed. Israel i • d filed indeed, but Israel may be brought back again and reg •• ned to the true worship of God; Oh no saith • God, Israel is not only defiled, but he will not fram • his doings to turn unto his God.

He will not frame his d ings.] The word is very elegant, you have not such an expression (that I know of) in all the Scripture besides. Some readest, Non d • bunt cogitations, he will not give himself to think of such a thing, of turning unto the Lord. And others they turn it thus, Non dabunt operam, they will not do their endeavors to turn unto the Lord. And others, Non adhibent actiones, they do not apply any action or theirs any way to turn to the Lord. And others, N • n permittunt opera, & facta sua; their custom in their ways of sin will not suffer them to turn to the Lord. And others thus. 〈 in non-Latin alphabet 〉 , they give not their counsels, their stu • ies to turn to the Lord. These several translations I find of the word. And by all these together we may come to h • ve further light to know the meaning of the Spirit of God in th • se words; F • r the words are some what strange, therefore we had need of several expressions to find out the sense of them.

[Expos. 1] They w • ll not fr • me their doings.] They will not give their mind to turn to • he Lord, they will not put forth themselves into any po • ture that way. It is true, we can do nothing without the Lord, but yet the sin lies in our wills rather than in our power, therefore the will is charged by God. They cannot turn unto G • d of themselves, but yet they may d • somwha • , they m •• bend their thoughts up • n it, they may think of it, they may attend up • n • he me • ns. But saith the holy Ghost, they will do nothing tending that way, they will not so much as set themselves into any kind of posture of turning unto me. This is to show what little hope of good there wa • in them for time to to come. They are far enough from turning unto Me saith God, there is not so much as any inclination in them of turning unto Me, they are fully bent another way; though they cannot do it of themselves, yet they will not so much as give their minds to think of what may be a means to do it. Israel will not frame his doings to turn unto his God.

As thus, First, He will not so much as set his heart to think of anything that will bring him unto God. Not so much as to think thus, Are my ways right or not right? What if it should prove that my ways are not right, what shall become of me then? This were one degree of a people's or a particular souls turning • nto God; if a man did but thus frame his doings to turn unto God; if he had but such thoughts as these, Lord, what am I doing? What is my way? Am I right or no? what if it should prove that my way were not right, what would become of me? This were somewhat. But saith God, they are far enough from any such thoughts to make any stop in their sinful course, they run on violently and he • dlesly, and will not so much as frame their thoughts and studies to turn unto Me.

But Secondly, Though a man cannot turn unto God, yet through the common works of God's Spirit he 〈◊〉 do this, he may be willing to hear what i • s • id for the 〈…〉 he may c • nsider whether there is s • rengt • in what is s • i • 〈◊〉 : But saith he, they are carried on with pr •• udice against the ways of God let what will be said, they will 〈◊〉 •• me themselves to hear anything that is said for • ods ways and against theirs.

Thirdly, They will not s • t themselves b • fore God, t • wait upon Him in the use of means for His Gr •• e to turn unto Him. It i • 〈◊〉 we are poor, weak, and ignorant creature • s, but if we • ou •• wait upon God to know His mind, if we would s •• 〈◊〉 • aces that way, it m • y be God will reveal further of hi • 〈◊〉 ••• o u • . In Jer. 50.5. Whe • • od intendeth good unto 〈◊〉 peo • le, it is promise • , that they ••• ll • sk the w • y to • i • n, wit • 〈…〉 thitherward. A true repenting people and a reap ••••• 〈◊〉 will be enquiring after the ways of God with his face standing thitherward. But saith God, they will not do so much as do this, they will not set themselves to inquire after the mind and ways of God with their faces thitherward.

Fourthly, Thy will not apply the rule of the word unto their actions; but whatsoever they see will make for their own ends, that they will follow: but to take the rule and apply it unto their action • and ways, they reject that, they will not frame their doings so far.

Fifthly, What light they have they will not use that, so as to do the outward acts that that light doth direct to do, and what they have power to do; As, not to break off gross offenses, such things as they cannot possibly but see to be evil. As a people though they cannot fully turn unto God presently, yet there are some things that are so gross that they cannot possibly but see they are evil: saith God, they will not so much as break off from that; though they have power to reform that which they are convinced to be evil, but saith he, they will not improve that light which they have, what should they have more light for?

Sixthly, They will not join with the work of God; When he is in his way toward them, when he himself is about to frame them, when he hath them in his hand they will oppose God's work, they will not join with it to frame themselves to turn unto God. Therefore in 2 Chron. 30.8. Hezekiah exhorteth the Priests and the people, that they should not be stiffnecked, but yield themselves unto the Lord; mark, the yielding of themselves unto the Lord, is contrary to stiffneckedness. But now this people are stiffnecked, they will not yield the • selves unto the Lord, though the Lord by his gracious works toward them be a framing of them to turn them unto himself, they oppose God's work, they riggle and keep a stir and stand out against it: Just as when you have a child that you would fain frame to such a gesture, and you take him and put him into such a way; but now he is so far from doing of it, that he riggles up and down and will not suffer you to frame him; why faith God, I have been a framing of them myself, I have not only shewn them what they should do, but my works have been so toward them, that I have been framing them, but they are stiffnecked, they will not be framed, they will not join with my work in framing of them, they will break out in their wicked way • even at that very time when I am framing of them to turn them unto myself; According unto that expression you have in Hos. 7.1. When I would have healed Israel, then the wick • dness of Samaria was discovered, that is, when I was about to turn them unto me, then, even at that time they break out in their violence and wickedness.

Seventhly, Whatsoever means is used to turn them unto God, they will stick to their • ld customs, to their former ways, to what they have received from their forefathers, to what they have been brought up in, those they will keep to; but to frame themselves to turn unto the Lord, that they will not.

Lastly, What advantage they can have against the ways of God, that they will take and improve to the uttermost. Those people that are against framing of themselves to turn unto the Lord when God is about to turn thē, they discover it in this thing, if at that time there be any disadvantage that their corrupt hearts can possibly take against the ways of God, they will take that and improve it to the uttermost they can; just as a child that you would frame to such a way, if it be an untoward child, he will take any advantage to give you the slip and to run from you: so it is with people that have no heart to turn unto the Lord, if they have any advantage in the world, they will take it, to harden their hearts against God's ways. There is no preparation of their hearts, what then shall I do with them saith God? if their heart • • ere in any preparation it were somewhat, but they are n •• We read in 8 Chron. 20. that the high places were not take • n away because the people had not prepared their hearts to turn unto the Lord. It is all one with this expression in the text the people were not in a frame, in a teachable, in a convertible disposition. The Lord grant that this Scripture may not be true of us at this day, that the reason why there remaineth so much evil in God's worship, is, because the people have not prepared their hearts, they do not frame their doings to turn unto the Lord, they do not seem to be in any posture that way. It was a charge upon Rehoboam, in 2 Chron. 12.14. That he did evil, [Quest.] [ Answ.] bec • use he prepared not his heart to seek the Lord: But you will say, what power had he to turn unto the Lord, he was a wicked man? Yea but this wicked man though he had no saving grace, yet he is charged for doing evil in that he did not prepare his heart to seek the Lord. God therefore expects that people, though they are not able to turn unto him thoroughly, yet they should be in a posture that way; And as a people in general, so every soul in particular.

Some that are not yet turned to the Lord, yet are in a way of turning, they are in a readiness to receive what God shall reaveal. This is a happy condition. If God shall see a Nation (though it be not fully reformed) ready to receive what he shall reveal, Oh this is a happy thing. As the Scripture speaks, that the regions were white unto the harvest, that is, there was a preparation in the hearts of people to receive the Gospel; if God shall see such a frame of heart in a people; it is true this people are not fully reformed, but their hearts are prepared, they are ready to embrace what the mind of God is when it shall be revealed unto them, Oh that this might be said of thi • people, they are willing to entertain what God shall speak, they are listening to it!

God is about to bring us from a way of superstition, both the Works and the Word of God tend that way; but there are multitudes of people that will not frame their doings to turn unto the Lord, their spirits are perverse, they are full of prejudice, froward, and they hang off, and then we know they cannot be convinced. The Apostle Peter bids the Saints in Act. 2.40. save themselves from that untoward generation. Oh let not this charge be upon us, that we are an untoward generation, that God i • framing of us for good, but we will not frame our doings to turn unto the Lord: As we see a workman when he hath a piece of timber that is knotty and will not work in his hand, he casts it into the fire; or as clay [simile 1] that is not well tempered it will not work in the hand of the workman, he many times casteth it away in an anger, it will [simile 2] not work in my hand, what shall I do with it? The Lord is hewing of us by his Prophets, and seeking to frame this Nation to his will, Oh let us work in God's hand, let us join with the work of God, and yield ourselves to the work of God, that the Lord may not cast us into the fire.

If we will not frame our doings to turn unto the Lord, he may break us, break that frame that we raise in our own imaginations: perhaps we are framing to ourselves a strange kind of Common-wealth, to enjoy our ease and honors and prosperity, and so we build Castles in the air. Oh but let us rather frame our hearts to turn unto the Lord. If we will not frame God may put us into the fire again. A workman you know puts the Iron into the fire because it might be framed to such a work as he would have it, but still the iron is hard and it will not frame to his hand, then he puts it into the fire again and then falleth a knocking again: So the Lord hath begun to put us into the fire that we may frame our doings to turn unto him, and if the fire we have been in will not bring our hearts to a framable disposition, the Lord may put us into the fire again and again. And let not us complain of the heat of God's fire, but rather let us complain of the unframableness of our own hearts, that we do not frame our doings so as to turn unto the Lord.

But yet through God's mercy we cannot say but that there are many in Parliament, many in the Assembly, many in the City, and many in the Country that are framing themselves to turn unto the Lord; and so far we are gone; Let us take notice of God's goodness therefore. As.

First, It is one argument of a people framing themselves, that they have abolished what is sinful. It was a great plea among us, first let us know what we shall have, and then we will cast out this that we have. This was a ple • fomented by the Antichristian party; but certainly it was the way of God; and we have cause to bless God for it that put it into the heart of the Parliament and of the Kingdom, to be willing to put down and to cast out (and that by a solemn Oath, by lifting up hands unto the most High God) whatsoever was naught.

And further, In that the Parliament hath called an Assembly (such as I believe never yet was in this Nation, nor scarce in any other Nation) men of more gravity, and judgment, and holiness, such as they could possibly pick out and whom they thought might best direct them in the ways of God, such they have chosen to help them to know what is the right way of God; and they do profess that whatsoever shall be revealed to be the way of God, they will walk in it. That is a good frame of heart.

And then, That the Assembly hath begun with a solemn day of humiliation, to humble themselves before God that so the Lord might guide them in choosing a right way to direct those that had called them together for their assistance. There was never such a work in England before that was begun with such a day of humiliation. Did your Convocation ever keep such a day unto God to beg of him directions in the work.

Let not people run away with thoughts of discontent, or lay any kind of slanders and clumnies upon them, because of some failings in particulars: for you must know when God looks upon Kingdoms and States, he doth not so much look at particulars as at the public work; Now that there is so much done in a public way, that there is so much framableness, though there be much failing in particulars, yet we have cause to bless God. It is true, those that would fain have a perfect Reformation they woul fain have men thoroughly frame themselves presently, and set up all presently without anymore ado, and banish all presently. I suppose thi • cometh from a good intention, from love unto Christ and his Ordinances: but we must know it is not so easy to reform a whole Nation that hath been so corrupted and defiled; therefore though there be not so perfect a Reformation at present, yet let us bless God for what is done, that there is so much framing of the doings of the Nation to turn unto the Lord, and not murmur and repine because all is not done that we desire.

And though perhaps they may never bring the work thoroughly to the pitch we desire, yet I make no question but what the Parliament and Assembly hath done, will be enough to lay a foundation for another generation, if they bring it not to perfection themselves. Oh that the Lord would yet further frame our hearts and doings to turn unto him!

Hath God at any time put into your heart a framable disposition to turn unto the Lord? Hath God begun to make you think of your ways? Hath he begun to stir fear in your hearts concerning your eternal estate? Hath he wrought in you some desires to know him, to attend upon him in the use of means? Make much of this framable disposition, for it is very much pleasing unto God; God complains where it is not, therefore he likes it where it is, and improve it: O happy had it been with many had they improved that framable disposition that God hath wrought in them. Cannot you remember when sometimes you came to the word what a melting frame of spirit had you? and in such an affliction you were as iron put into the fire (and you know then it is in a framable disposition to be brought into any fashion) and hath it not been so with you? But what is become of this disposition? Is it not worse with you now than before? Have you not lost it? The time was when the word wrought upon you, and you have had good desires and dispositions, and you have thought, Oh now I hope God will turn me unto himself; Now I hope I shall never be at such a pass again as I have been; and thou begannest to abandon such and such a corruption. This was a good frame, and now if you had gone alone and sought God, and Oh that the Lord would perfect this work and put it on, and so improved this framable disposition, it had been well with you; but you have fallen upon other business, and gone into company, and it may be upon the next temptation you have been overcome & your hearts have been hardened, and iron you know, when it hath been once in the fire and is grown cold, is more unframable than before; so it is with many, after they have had some workings by the Word and after some melting by affliction, they have been more unframable than they were before.

And let us make much of it likewise in others. Is there any friend, or child, or kinsman, or acquaintance of yours brought into this framable disposition? doth the Lord begin to melt them, to soften their hearts? Is the Lord by such a Sermon or by such an affliction beginning to work upon them? Oh let me put it on as much as I can. The Devil doth so, when he see, us in a framable disposition to sin, he setteth tempters on work to improve it; and we know it was the way of Idolaters, when they saw England in a framable disposition to Idolatry, what abundance were sent amongst us to improve it. Oh the mercy of God toward England, that when we were framing our doings to return to Idolatry, the Lord cometh and putteth the frame of England more from thence than before it was! Oh let not us lose this framableness; though it is not so much as we desire, yet let not us lose what it is. England would be in a lamentable condition if it should lose what it hath got from God already.

Yet further, They will not frame their doings. ] The Note from hence is, That

No meltings of spirit, no yeildings, but their hearts are hardened, and they depart further and further from God (for so he speaks of Israel as an apostatizing people.) I dare almost challenge you all; when did you ever know a notorious Apostate [ 1] turn unto God? very rarely: (I will not say it is impossible) [ 2] but especially for Apostates that are men of parts [ 3] and have gone far from God, if they have but proceeded so far as to turn to be persecutors of the truth, or contemners of it, (as these Israelites here were) when did you ever know any of them to turn unto God. They will not frame their doings.

To turn unto their God.] Their God: 1. By profession. 2. Their God who hath shown much mercy to them, and hath done them much good. 3. Their God who is yet willing to be their God. They will not return unto Him.

This is the aggravation of their sin, that they will not turn to such a God. What, not turn unto Him whom they profess to be theirs, whom they flatter with their mouths, and they say that all their good and happiness is in Him? Not to Him that hath done so much good as He hath done to them all their days? Not to Him who is yet willing to be reconciled unto them? O this is a sore and bitter evil indeed that they will not turn unto this God.

But yet there is a forth • r thing observable here, [Their God] that is this; That

To turn unto God as a God in covenant with us; as a God in whom is our portion and happiness; as a God willing to be reconciled. Here indeed is the very formality of repentance. A man may by the terors of the Law turn from the practice of a sin, not to live wickedly so as he hath don heretofore; he may by the strength of natural conscience and self ends, set upon good duties, but here is no true repentance. True repentance is this, When we look upon God as a God tendering Himself unto us in the way of a covenant in Christ, and so we turn unto Him. In Jer. 3.22. Return ye backsliding Israel (saith the Lord) and I will heal your backsliding. Now mark the answer of true penitents; Behold we come unto thee, for thou art the Lord our God. Here is true repentance. When God shall call upon a sinner, O wretched vile sinner, return, O return unto the Lord, for He is willing to be your God in an everlasting covenant, He manifesteth His grace toward you in His Son, and offereth mercy there, yea He is willing to heal all your backslidings, He is willing to be your portion, He i • willing to be the happiness of your souls: When a sinner shall answer unto this cal of God, B • hold we come unto Thee, for Thou art the Lord our God; True indeed, we have sought after vanity, but here is not our happiness and our portion; Our good, our happiness is in Thee; We come unto Thee the Lord our God. It follows.

Here is the reason why they turn not unto the Lord, The spirit of whoredoms is in the midst of her.

[Expos. 1] First, That evil unclean spirit that did possess them. So I find divers do take the words. And then the Note is, That

Do not excuse thy sin by saying it is the Devil that tempts thee, for this may prove to be the agravation of thy sin, that by the just judgment of God thou art now given up to be under the power of the Devil and to be acted by him. As in Eph. 2.2. the scripture speaks of the miserable estate that men are in by nature, Dead in sin, the children of wrath, and amongst other aggravations of their misery this is not the least, they walk according to the spirit that now work • th in the children of disobedience. The word translated working, there, 〈 in non-Latin alphabet 〉 , signifies the greatest activity that can be; the spirit, that is, the unclean spirit, the prince of the power of the air that now worketh in those children of disobedience. This is an aggravation of their misery and not any excuse unto them for their sin. Thou hast rejected the good Spirit, the holy Spirit of God, and now the spirit of whoredom, an unclean vile spirit hath possessed thee.

[Expos. 2] But rather thus, The spirit of whoredoms: A violent inclination of spirit unto uncleanness, to spiritual and bodily uncleanness, that they have got by custom. We have had this phrase before, in Chap. 4.11. The spirit of fornication; that impetus of spirit, that violent inclination of spirit. So then, saith the Prophet, they will not turn unto the Lord, for there is a violent inclination of spirit, an impetus with which they are carried on in the ways of wickedness, but there is little hope of turning them unto God. The spirit of whoredoms, that is, that efficacy that there is in that wicked disposition of their hearts that carries them on so violently. In 2 Thes. 2.11. the Scripture saith, that because men love not the truth the Lord gives them up unto the efficacy of error; God (saith he) for this cause shall send them strong delusions that they should believe a lie; so it is in your translations, but the words, 〈 in non-Latin alphabet 〉 , signify the greatest active efficacy of errors, to carry on with the greatest strength unto error that possibly may be. We find sometimes men that are carried on to erroneous opinions, and come to speak with them about them, and you shall perceive such an impetus of spirit, such an efficacy of the error in them, that it doth so hurry on their hearts, that they cannot with a, ny calmness, with any quietness of spirit hearken unto anything that may take them off from their error. That's a spirit of error, God gives them up to the efficacy, the spirit, the activity, the power of error, to believe a lie.

Is in the •• lst of them] That is, it is come into them and sitteth as a King and ruleth in their hearts. An evil spirit may beset the godly, may compass them about, but it getteth not into the midst o • them, they keep it out from the throne, it doth not come to reign over them. The coming into the midst of them, noteth the full possession that this unclean spirit, that this Impetus and strong inclination of spirit hath over them. And therefore, you find in Prov. 8.20. that it is said of Wisdom, I lead in the way of righteous • ess, in the midst of the paths of judgment. [In the midst of the paths] that is, wisdom doth not only bring men to the verge of God's ways, to be a little taken with the outside of them; but brings them into the midst of the paths of judgment, that is, they come wholly into them, so as t •• y are even possessed of them. So here, the spirit of uncl • nness is in the midst of her. So in the 1. Sam. 4.3. you have the same word, Let us fetch the Ark unto us (say they there) that when it cometh among w it may save us, the words in the Hebrew are, that • he Ark m • y come in the midst of us, and there have the full opp •• ation to d • us good and save us. They depended much upon the Ark, and yet it failed them. By the way then, we may depend too much upon a good cause, the cause may be good, and yet depending upon the goodness of the cause and neglecting our own persons in reforming our lives we may fail as they did here: (But that by the way.)

The spirit is come into the midst of them. Many men receive an evil spirit quickly into the midst of them, when God knows the good Spirit of the Lord standeth knocking at the door of their hearts, and can have no entertainment so much as into the outward room. It follows.

And they have not known the Lord.] That is, they know not My greatness, My holiness, they know not what a jealous God I am. Idolaters have low and mean apprehensions of God. The right knowledge of God will put the heart upon seeking after the right manner of the worship of God: but when men know not God, see not God in his glory and greatness and excellency, they think to put off God with any kind of worship. Here is the reason that men do so stick to their own ways, to will worship, to their own fancies and conceits, because they know not the Lord, neither do they understand the glory and holiness of God, nor what a jealous God he is. When once the soul cometh to know what God is, such a soul dares not tender up unto God any worship but His own.

Now from the connection of these words, The spirit of whoredom is in the midst of her, and they have not known the Lord, the special Note is this, which indeed is very observable.

When men have an Impetus of spirit (that is, a strong bent and inclination of spirit) in any evil way, it is that which blinds their minds.

The spirit of whoredoms is in her; and then follows, they have not known the Lord: Whatsoever is said then against their way they cannot be convinced of it. And men do not consider how they come to be blinded. We find it in ordinary experience, when men are stirred in passion, they have a spirit to such and such a thing that they have a mind to, their spirit is strongly set, and they must have it, and I will, and I will, and I will have it; Come then and say anything to them and they understand nothing, they are blinded: When their spirit is up, when there is an Impetus, a strong inclination of spirit to anything, say what you will they do not understand you. So it is true in other affections (of love) when the heart is set upon a thing, to love by an Impetus, a strong bent of spirit, though the love be falsely placed, come and say what you will against their way, they do not understand it, their minds are blinded, they do not know anything. So it is true of fear, of sorrow, any affection, when it is set with a strong bent and inclination to the object of it, it doth much blind the mind. Some have a spirit of sluggishness and they love their ease; a spirit of covetousness and they must have their estates; a spirit of ambition and they must have their honor and respect; a spirit of pride and self-love & they must not yield themselves as ignorant and mistaken by no means; therefore they cannot see the truths, the ways of God. But now let God humble these men that have such a spirit of pride, self love, covetousness and the like, let the edge of their spirits be taken off, let God come and but mortify this their lust in them, and then they come to see that which they could never see before, and that with far less ado; then a little hint of any truth prevaileth with their hearts; whereas before all the means of conviction could not do it.

Oh my brethren! [Use.] when we come to examine truths let us look to our spirits, Blessed is the man that feareth the Lord, him will the Lord teach in his way that he should choose. When a man humbling his soul before the Lord, and being jealous of his own spirit, examineth a truth; and crieth unto God to subdue what is evil in him, and then cometh with a teachable heart to find out the truth; suppose that yet he cannot find it; let such a man walk according to his light, whereunto he hath attained, and he may have comfort, God in due time will show him more. But that is the thing that is evil in God's eyes, and in the eyes of the Saints, when men are hindered from seeing a truth, by a spirit of opposition to it. There is no gracious heart can take it ill, if he see one that hath a spirit subject unto God, a spirit wherein the fear of God appeareth, so that he desireth unfeignedly to know what the mind of God is; suppose this man for the present I cannot make him understand what I would, he is not of my mind; yet so long as his spirit is thus under God, I have no cause to be provoked against him, but in all love and meekness and gentleness to deal with such an one, and expect that God in due time will reveal himself unto him. But now when any one cometh and will make profession that they desire to know the truths of God and what his mind is? but when it appeareth that there is a spirit of opposition, pride, a vain glorious a vain spirit; Oh this is it (I say) which is grievous, is tedious in the eyes of God and of his Saints. It follows.

MArk another connection here. As there is a connection of a spirit of whoredom and not knowing God, so there is a connection of not knowing God and of the pride of Israel. They know not the Lord, and the pride of Israel doth testify to his face. From whence the Note is this, That

There is no men so conceited of their knowledge as many ignorant men are: For the truth is, where there is knowledge there a man sees that he knows but little, and he is able to discover his own ignorance; but an ignorant man is not able to discover his own ignorance, and therefore usually he is proud. You shall have many men and women too, that will pretend such abundance of knowledge, and their hearts are puffed up, because they have got some expressions more than others have, as if they were somebody, & had some manifestations of things to them more than others have; yet come and examine things at the bottom, & the truth is they are ignorant of the very principles of Religion. 1 Tim. 6.4. He is proud, knowing nothing saith the text, and yet he speaks of those that are full of vain questions and janglings about matters of Religion, that will come with such objections and curiosities of questions, yet the holy Ghost saith he is proud and knows nothing. And certainly the man that is there spoken of is a man as much conceited of his knowledge as you can conceive a man to be, as appears plainly in the text.

But now wisdom and humility, they likewise go together too. Prov. 11.2. With the lowly is wisdom. If the heart be brought under God, put in a gracious, humble, lowly frame, with the lowly there is wisdom, the Lord delighteth to reveal himself to the humble.

The pride of Israel doth testify to his face.] The Seventy they read the words otherwise than you have them in your books. The injury and the wrong that Israel hath done unto God, shall be brought down, shall be humbled: for I suppose their meaning in that translation i • this, that whereas Israel by his wicked ways hath wronged God, hath been injurious unto God, he shall be humbled for it, he shall be brought down and made to know what it is for him to wrong God so as he hath done. And indeed those that do corrupt God's worship they are the greatest wrongers of God in the world, they do the greatest injury unto God that can be.

But we may safely keep unto that which is translated in your books, as more suitable to the Original than that of the Seventy, and then the Note is this, That

For that is the scope of the Prophet here, chiefly to rebuke them for their false worship; though he speaks of other sins yet that is the main; O the pride of Israel doth testify to his face; Israel they will have their own way of worship and forsake God, O proud hearts that they have! Idolatry is a proud sin. In all disobedience against God there is much pride: pride is not only in clothes and in fine things, but in disobedience against God, there is the pride of the heart; And as in all sin there is pride, so in a more peculiar manner in the sin of Idolatry. As,

First, Idolaters in their way, they look upon the true worship of God as a mean thing, as a thing below them, beneath them. Oh their way of worship is the pompous, brave, and gallant way; but for the true worship of God that is poor, low and mean. All your superstitious and Idolatrous people look thus upon the simplicity of the ways and worship of God.

Secondly, And then there is pride in it in this, That a wretched worm should dare to presume to put more upon a creature than God hath ever done, to put more upon places than God and nature hath ever done. God hath made them thus and thus, but I will put them higher than God hath done, I will put an excellency, a spiritual excellency, a divine excellency upon them; for so Idolaters take upon themselves to do, and this is horrible pride.

Thirdly, It is pride, because they presume to prescribe God which way he shall be worshiped. The worship of God is the dearest thing he hath in the world; and for any creature to take upon him to prescribe which way he shall be worshiped, this is the most notorious pride in the world.

Lastly, Herein appeareth the pride of Idolatry, that it honors what is a man's own because it is his own, rather than what is God's. Do not you see it apparently in all superstitious Idolatrous people? As in that one thing of days. God hath set one day apart for the honoring of himself and for the celebrating both of the birth, death, resurrection and ascension of Jesus Christ and of the whole work of our redemption. How is that day slighted, neglected, made nothing of! But what a horrible wickedness is it accounted not to keep that which man setteth apart by himself, that day which is a man's own! Men will set apart a day for the honor of Christ, and Oh Christ will be quite forgotten if that day be forgotten; and Christ is much dishonored if that day be not regarded. I appeal unto you, Who sets it apart? whose is it? Is it God's or is it yours? God's? Certainly if there were such a thing so acceptable unto God as men take it to be, we should have some little hint, somewhat in the book of God of such a thing. We have the story of all the Acts of the Apostles, what they did in several places, and there is not the least mention of any such thing, of their honoring Christ, by setting a day apart for the celebration of his nativity: We have the Epistles unto several Churches upon several occasions, and we find no notice that they ever took of any such thing in any Church they established. Surely therefore it is men's own, there is nothing in God's Word for it how highly soever it is honored. But we have enough in Scripture for God's own day, the Lord's day, and it is appointed by God himself to be a day of thanksgiving for the birth, resurrection, and ascension of Christ, and for the whole work of our redemption altogether; But man, he out of his pride will have another day and so set his post by God's post; he thinks it is not honor enough unto Christ to put the celebration of his birth, death, resurrection, ascension, all together in one day; no, he thinks it is more for the honor of Christ to have several days, one for his birth, another for his resurrection, & another for his ascension; whereas God hath put all into one, and would have his Son to be honored by the observation of that one day.

Testifie.] In the Original it is, answereth to his face, When anything i • returned suitable to its work, that is said to answer that work: that is thus; when the ground brings forth Corn for the husbandman, then it answereth unto the seed and labor of the husbandman. Gen. 30.33. My righteousness shall answer for me saith Jacob to Laban, I shall have that which is suitable to my righteousness. So here, the pride of Israel answereth to his face (so you may read it) that is, the fruit of [Expos. 1] their pride shall be (in the punishment of it) fully answerable unto the sinfulness of it: so I find many turn it. Mic. 1.2. Let the Lord be witness against you, (testify against you, it is the same word) or answer you according unto your sins, in the way of punishment; that's the meaning. When the Lord bringeth judgments suitable unto, and full up to men's sins, those judgments do answer to men's sins; yea and they witness against them, they witness to the faces of those men the guilt of those sins.

Well, but we will rather take it (and so it is to be I think) according to what you read in your books, The pride of Israel [Expos. 2] doth testify to his face: that is, the pride that doth appear in Israel doth fully te •• ifie that horrible wickedness, stoutness, obstinacy that is in Israel, it testifies it to his face. Israel is a stout and an obstinate sinner, and his heart is very wicked, vile, and abominable against God; How do you prove that? His pride that manifesteth itself outwardly doth testify this his inward wickedness. It is true, you cannot see the heart; but pride doth use to discover itself; pride in the heart seldom lies there long secret; for that is a sin that must be above-board; pride must vent itself; it is the glory of that sin to vent itself; Now that coming and venting itself, what doth it but witness to the face of the sinner what vileness and wickedness is in his heart? You could not see the vileness & wickedness that was in his heart before; but now here thi • sin [Pride] that is sent out (and pride is a foolish sin it cannot keep in) and that coming forth it is a loud witness against him of that filth, vileness, stoutness, and obstinacy that there is in the heart of this sinner.

There is a secret pride, and a witnessing pride. Isa. 3.9. The show of their countenance doth wi ness against them, and they declare their sin like Sodom; they manifest it outwardly in their very countenance: It is taken from harlots, some harlots that are at first departed from their husbands, they keep things very secretly, and you shall perceive them very demure in their countenance, but at length they come to be bold and impudent in their filthiness, and you may perceive adultery in their very countenance; and they witness apparently in their words and countenances what the wickedness of their hearts is. As that sin of adultery, so almost all sins are witnessed where pride is discovered. No sin disgraceth men more than pride, and that is the curse of God upon this sin; pride seeks for the greatest honor to a man, and there is nothing that doth more dishonor him; Why? because pride doth testify that there is a woeful deal of evil in that man's heart. As I will instance a little.

A man that differs in judgment from his brethren in divers things; he differeth and he pretendeth this, he cannot see the truth of God which he would fain see; he cannot do as his brother for his conscience bindeth him otherwise. But you will say, every man pleads conscience, how shall we know whether it be the stoutness of his heart or the tenderness of his conscience? Thus, If this man behaveth himself humbly, and the rather humbly in all other things because he cannot see what his brother doth in such and such particulars, and so is in danger to be an offense to his brother, and therefore his soul is humbled: This is a good witness that it is mere conscience and not stoutness that makes him differ. But now if his behavior be high and proud when he differeth from his brother, he doth not take it to be an affliction to him that he cannot see what his brother doth, but censureth him and thinks that it is either through his weakness • or through his willfulness, that he will not see, and so carries himself high and proudly before his brother, this witnesseth to his face that it is stubbornness and singularity. Thus his pride testifies to his face the inward wickedness of his heart.

And as in a Church, this is a principle and maxim, That though a man be guilty of many and great sins, yet he is not to be cast out but upon obstinacy. You will say how shall we know that, for obstinacy is in a man's heart? I know many observe such and such rules for it, as, if you do not reform when such and such learned men tell you what they would do &c. But we have another rule; if after an offense and admonition there be a proud behavior of any one in a Congregation, if he carries himself proudly; this his proud behavior witnesseth to his face that it is not out of tenderness or scruple of conscience that he yieldeth nor to what his brethren would have him, but through the stoutness of his heart. His pride testifieth to his face.

O the pride of men's hearts witnesseth much against them. I remember I have read in Beda a story of a Synod, an Assembly of Divines that were in England, in the time of Austin that was then Bishop of Canterbury; And they assembling together they go to a holy man, an Anchorite, to advise with him whether they should yield to what Austin did impose upon them? (who was then the Arch Bishop) This holy man answereth [ 1] them, If he be a man of God yield unto him, if not stand out against him. They reply, A man of God? How shall we know that, whether he be a man of God or no? He answers, [ 2] If he be humble; for Jesus Christ saith, Learn of me, for I am meek and humble in heart: if he be an humble man, he is a man of God saith he, and then learn of him. But how [ 3] shall we know that say they? He answers, You shall perceive it by his behavior; when he i • come to the place of assembly, let him be there before you, if you perceive him to beh • ve himself churlishly, imperiously, proudly, not so much as to rise to you, to give no respect to you, then take it for granted that he is a proud man and reject what he imposeth; but if he behave himself meekly, humbly, and lowly to you, then regard what he saith. So when they came to the Assembly, Austin he sitteth in his chair in a proud imperious way and would not stir to any of them: upon that they rejected whatsoever he said, for according to the counsel of that holy man, his pride did witness to his face that he had a vile and a wicked heart and did not come unto them in the Name of Christ.

Oh it is much that is to be regarded that comes from those that are humble and lowly. Humility doth witness to the face of a man that he doth know much of the mind of Christ; and pride witnesseth to the face of a man that he is not acquainted with the mind of Christ.

The word here translated [Pride] I find by a learned Interpreter, Livelius, that because in itself it signifies Excellency, he thinks it to meant of God, who sweareth by the Excellency of Jacob, Amos. 8.5. and so he carries it thus, That God who is the Excellency of Israel, in whom Israel should glory, it is He that doth witness against them. And I find some inclinable to this. But the other I conceive rather to be the scope of the Holy Ghost, taking the word as it i • translated for Pride, and the testifying to his face, for an open witnessing, apparently witnessing, so as it may easily be seen. It follows.

Ephraim, is the Princes of Israel, they were proud because of the honor they had: And Israel, the People, they were proud because they had great men to bear them out, and they could plead Authority for what they did. But they shall both fall, both Ephraim and Israel. The Note is, That

It is rather here said, They shall fall, than that they shall be punnished, in reference unto what went before; for before, he speaks of the pride of Israel, and from thence a further Note is, That

God will cast down the proud, and certainly when those that are proud fall they must needs fall very low because a proud man lifteth up himself so high, and you know according to the height a thing falls from so i • the fall of it: now a proud man lifts up himself on high, so high indeed as he lifts himself up above God, therefore he must needs fall down very low: And upon that I remember Bernard hath this Note, Here is the reason (saith he) why a proud man can have no grace, from God; why? God is the fountain of grace, and it is a rule in nature that the stream that cometh from a fountain, it ascendeth no higher than the top of the fountain is. (You may find it in all Aquaeducts, according to the height of the fountain so high may the stream be carried, but it will go no higher.) Now saith he, God being the fountain of all grace, surely grace cannot rise higher than God himself; but a proud man lifteth himself above God, therefore he is above grace, grace cannot reach him.

1. A proud man go • from God, as if he could live without him: for that is the pride of men's hearts, when they have outward prosperity they go from God as if they could live without him.

2. He goeth against God, as if he were able to resist him.

3. He goeth beyond God, • a • if he made himself the end of all his actions.

4. He lifteth up himself above God, as if there were more excellency in him than in God. He lifteth up his will above God, and that two ways:

1. Saith he, My will shall be followed rather than God's.

2. Whereas God is contented to have his will only in just and good things; saith a proud man, I will have my will whether it be just, whether it be good or no. Come and deal with a proud man and say, do you well in this? Is this fit? I will have my will saith he. This is more than God challengeth unto himself. God will have his will in nothing but in that which is good and just; thou wilt have thy will whether it be just or no: thus thou goest beyond God and liftest up thyself above him, therefore surely thou shalt fall.

I need not show you any example of the falling of proud men. This our age manifesteth it clearly enough. How hath God cast dirt upon proud superstitious men? You know what a height of pride they were grown to two or three years since; and now two Kingdoms if not three have lifted up their hands to the most high God to extirpate them. Their pride did testify to their faces, and no mervail that they are fallen; and the Lord cast them so far down as they may never be able to rise up in their pride again!

In their iniquity.] The Hebrew [Ba] signifies for, as well as in: fall for their iniquity, as well as in their iniquity. But to [Expos. 1] keep to the word, They shall fall in their iniquity. Surely they [Expos. 2] fall hard who fall in their iniquity, they fall so as to break their bones, yea oft times their necks.

[Use.] My brethren, these are falling times, let us labor to remove our iniquities beforehand, and then if we fall we shall fall soft and not hard. If we fall in our iniquities we shall fall hard; but if our iniquities be removed by faith and repentance, though we should fall in these times, yet we shall fall into the bosom of our Father and into the arms of Jesus Christ. How much better is it seeing that men are like to fall, to take such a course before their fall cometh, that when they do fall they may fall soft, fall into the bosom of their Father and into the arms of Jesus Christ, and not fall in their iniquity; And if we fall thus, if our fall be not in our iniquity, but in the cause of God, and rather for our grace than for our iniquity, then we may be of more use in our fall than we were in our standing. As it is with the Corn, the Corn that falls into the ground doth fructify, and is of more use when it is fallen than it was when it was in the granary; And so many godly men, many young ones that are fallen within these two or three years, (but God knows it hath not been in or for their iniquity, but in the Cause of God and in the exercise of their graces) they are fallen, but they are fallen into the arms of God, and into the bosom of Christ, and they are as fruitful in their fall as they were in their standing, for no question but there is much fruit to be reaped from their falls, and God hath a plentiful harvest for England that will come out of their falls.

Judah also shall fall with them.] Mark, first Ephraim shall fall and then Judah, for indeed Ephraim was first in sin; the ten Tribes they first forsake the true worship of God and they brought in Judah together with them, and the text saith, that Judah shall fall with them. This is here mentioned to aggravate Ephraim's sin and the judgment of it, thus. Oh this shall lie heavy upon Ephraim one day, that not only he hath ruined himself, but he hath ruined Judah too, he hath brought Judah into his sin and involved him in plagues together with himself. From hence the Note is, That

If God do but enlighten any ones conscience; it may be God's hand is upon thee for thy sin: This is grievous: Oh but together with the sin have not I by my counsel, by my example, by my countenance brought others into s • n? and I have brought them into misery as well as myself: It may be there be many in hell at this time that I have holpen thither. It is true God's hand is upon me, I am falling, and whither I shall fall I know not; I see hell open and I may fall into it; how ever I am afraid of this that there are some fallen into hell already of whose sin I was the cause, and is it possible that I should be preserved out of it? must I not follow them and fall thither too when they are already fallen thither through my wickedness? You therefore that have been Company-keepers and ringleaders to wickedness, and many of your companions are dead and gone, without any manifestation of repentance; you had need to be thoroughly humbled.

[Obser. 2] Further, It is no plea you see for any one to say, I will follow the example of others. If you will follow the example of others you must perish with others. Judah followeth the example of Ephraim and Judah must fall with Ephraim.

[Obs. 3] And further, If God's people (even God's people I say) if they comply with wicked men, & defile themselves with their pollutions, they must except to fall with them in outward judgments. Judah was the only people God had upon the earth, and as Israel is a type of the Apostate Church, so is Judah a type of the true Church, yet it seems that Judah though the true Church and the only people of God that did preserve the worship of God in the greatest intirenes that was in the world, yet I say Judah, they did very much comply with Israel, and complying with Israel in false worship they must fall with them. Come out from amongst them my people, lest being partakers of their sins you be partakers of their plagues too. And this I make no question is the reason why so many of God's servan • s fall at this day, they have complied with the times and defiled themselves; though we cannot say so of everyone of them that fall in this Cause, yet it is to be feared in many: And it may be (though we dare not determine of God's ways, for the thoughts of God's ways in mercy, are higher than our thoughts, higher than the Heavens are above the Earth, yet we have cause to fear) that many if not most of this generation shall fall before God bringeth forth this glorious work of his in saving Zion.

But here is a difficulty; In the first Chapter you heard there that God though he threatened Israel, yet he saith, I will have mercy upon Judah; but here he saith, Ephraim shall fall and Judah also shall fall with him: Now for the reconciling of that we are to know that, though Judah fall with Israel, yet there shall be a great deal of difference in their falling. Israel, the ten Tribes shall fall, be brought into captivity, so as never to return again, I mean never to return from their captivity in that way as Judah did; Judah was to return again after seventy years; so Judah fell with them, but they fell not as they fell. Though the Saints therefore may be scourged with rods, yea with scorpions as they are at this day, as well as wicked men, yet the Lord doth not, he will not, take his loving kindness from them.

There is yet one particular more to be observed, and it is from the Hebrew particle Gam, Judah [also] shall fall with them; and I make no question but the Spirit of God holds forth this Note from it, viz. That

There is much in it; some special matter to be considered of in the falling of God's people together with the wicked. Indeed it is that which in these days puts us to a stand, we admire at the ways of God, his judgments are past finding out; we must adore them in what we do not understand; That the hand of God should be stretched out against wicked ones, against such as have corrupted his worship by their own superstitious ways, it is no mervail; but that so many of his dear Saints, so precious in his eyes, in all Countries about, should suffer such hard things and fall together with the wicked; we are at a stand, and we know not what it meaneth. What, Judah fall also with Israel, when God had no other people upon the face of the earth, surely there is some great matter in it; It is I say of special consideration: And indeed there are many things that God would have us to observe in the fall of his people together with wicked men.

First, He would have us take serious notice how holy a God He is. He spared not His own Son, and He spareth not His dearest Ones. He will give the dearly beloved of His soul into the hands of His enemies. God had but one Son that never sinned against Him; but He hath not one Son that never was afflicted by Him. And therefore we have no cause to wonder that the godly sometimes suffer, for His own Son did.

Secondly, God would have us take into deep consideration this meditation, That none must bear themselves upon any former services they do for God. When Israel forsook God, Judah did cleave unto God's true worship, and in that God was much honored: But Judah must not bear himself upon that, Oh I have done service for God, when others did forsake Him I did cleave unto Him; and so think to take more liberty afterward: No saith God, though Judah hath much honored Me and cleave to My worship when Israel the ten Tribes forsook Me, yet if Judah shall afterwards comply with Israel, [Use] Judah shall likewise fall. None must bear themselves upon former services. It is usual with men that if they have been useful in some things; they begin to presume, and to beheady and take liberty to themselves to do what is not convenient; thinking that because they have done some service, they must not now be contradicted in anything they do. Thus we find it many times among men; and upon this boldness many amongst us have fallen. How many have there been that in the beginning of this Parliament and in the beginning of these Wars, have done good service for the Common-wealth; and afterwards begin to be high, and malipert and proud, and they must have what they will and none must contradict them but everybody must submit unto them; and so through their pride though they have done good service yet afterward they fall? Let everyone take heed of this both in regard of God and also in regrd of man: you that have been most forward in the public Cause, never think to presume because of what you have done, but walk humbly now, and be serviceable still, for otherwise you may fall notwithstanding your services as Judah did.

Again, Another thing that God would have us take into consideration is, That he tieth himself unto no people, if they offend, be they what they will be, God can be without them.

Judah also shall fall: By that God declareth that there is no men though never so useful but he can be without them. Perhaps you may think, [Use] if you desert the Cause where will there be any to stand up in your room? Take heed, though you may think you are the most useful man either in the Ministry, or in the City, know that God can be without you, and you may fall as well as other men.

Lastly, God would have us take notice of this, That if His own people fall with the wicked, what then may wicked men expect? If such things be done to the green trees, what shall be don to the dry? If judgment begin at the house of God, where shall the wicked and ungodly appear? It follows.

SHall they fall? No they have a way to prevent it, they will passifie God with the multitude of their sacrifices, their flocks and their herds, they are content to spend those all in sacrifices unto God, and shall this people fall? They will make God amends with these, they will make up their sins with these, with the multitude of their sacrifices. There is much to be observed from every word here; the difficulty for interpretation is not much, and the Observations I shall pass briefly.

They shall go] Ibunt huc & illuc, modo ad hunc, modo ad illum montem, as Interpreters render it, They shall run up and down from one place to another, from one sacrifice to another, in a kind of hurrying of their spirits. And from that word there may be this noted, That

They often change their duties, but they do not change their hearts. Many think, Well, I have done thus and thus, yea but if I shall ad to what I have done and do thus and thus, then I shall prevail: whereas those that do their duties in obedience unto God, and go out of themselves and depend for their acceptance upon a higher sacrifice, upon Jesus Christ; these go on with much sweetness and quietness of spirit, though for the present they see not the thing performed which they aim at in their duties: their spirits are not in a hurry and in a distraction so as the spirits of others that depend upon their duties are. This is to be noted from the clause, They shall go; Cursitando, running up and down.

They shall go with their [flocks and herds. ] He meaneth, with their sacrifices, but he gives them not the name of sacrifices, but only their flocks and herds, for they are not worthy of that name. From hence the Note is.

Their flocks and their herds.] Mark, They make use of their own, according to their own mind, in their own ways, to worship me as they list, and therefore God doth not call them His, doth not own them as His, but he calls them their flocks and their herds; What they do saith God, what they offer, it is their own, their flocks and their herds, I will not own them. From thence the Note is this, That

When in our sacrifices (that are typified by those legal sacrifices) in our prayers, there we seem to tender up unto God our parts, our abilities, our inventions, our expressions, our wits, our memories, and the strength of our bodies: But now when we have done all, saith God, All these parts and all that is come from you all this while in your prayers, I do not own them, these are none of mine, they are all your own. This is a sad thing.

There is no such way to put an excellency upon anything we have, upon our parts, and abilities, and estates, as this, To tender them up first unto God, and if God shall please to own them, then to receive them again out of God's hands; we shall then receive them with abundance of sweetness and excellency. But here, he calleth them, Their flocks and their herds, though they were tendered unto God in sacrifice, yet He will not say, they are His, but their own. Thus it is with all Hypocrites and formal and superstitious persons in what they tender unto God. Self is the principle of what you do and therefore all your services remain your own, you serve yourself rather than God in them.

Herein lies the sweetness and true comfort of a man's estate, and of his credit, and parts, or of whatsoever he hath, when he shall consecrate and devote them unto God so as they remain no longer his own. This is a sacrifice that God is well pleased with. These are my parts saith God, this is my estate, here I give them back to you again: And when a man shall take what he hath as having first consecrated and devoted it unto God and taking it out of God's hand again, Oh this addeth a sweetness and a blessing to his estate. All we have is God's as He is the first cause of all; but mark, God rejoiceth as well, if not more in a second right that He hath to what we have (namely by our tendering up all unto Him in a gracious manner) than He doth in the first right of being the cause of all. I beseech you observe it, God hath a twofold right to the estates, parts, and abilities of His people. First, He hath a right to them as He is the cause of them; I gave them to you therefore they are mine. But Secondly, There is a second right that God seemeth more to rejoice in, and that is this, When His servants by an exercise of grace, shall tender them up again and give them back again unto Him; Now saith God, they are mine by a second right; and this second right unto them, they being tendered up unto me in a holy way, is the right that I rejoice in: and this will be most comfortable unto you. Oh my brethren, let us not deprive God of this second right to all we have or are or can do; for this will not at all weaken our right of our own to what we have, we may enjoy our estates and parts and abilities; but this will strengthen, and sweeten, and bless them abundantly.

They shall go with their flocks and their herds.] Another Note is this, That

They are content to go with all their flocks and their herds to seek after God; thousands of rams and ten thousand rivers of oil, anything to offer up unto God, but mark, it is in this, their own way of worship, and whatsoever is men's own that they will be abundant in their worship, but what is God's that they will be scant enough in; as might be again instanced in in regard of setting of days apart for God.

Natural conscience telleth us that when we have to do with God in our services, that great things are suitable to a great God. Your Papists, in times of straights, they have a kind of praying that they appoint for forty hours together; but it is in their own way, they will be abundant enough in that. Many of you think much to spend a quarter of an hour in a morning or in an evening in seeking God in your families; when superstitious and Idolatrous people are abundant in those services, in seeking God in their own way.

But observe it, though superstitious and Idolatrous people be abundant in their services to their Idols, yet they are not infinite in their services to them. But the Saints of God if their spirits be right, they are enlarged to a kind of infiniteness in God's service. As thus, still they would know more of God's mind, they would do more, and are never satisfied with what they do. There is no Idolatrous and superstitious person, but there are some limits that he puts himself to, and he thinks that when that task is over, when the forty hours is over, the work is done: But now here is the difference between a natural work and a spiritual; A natural work is always a limited work; but a spiritual work hath always an infiniteness in it; Thus, though I am not able to do what is actually infinite, yet my heart is infinite in this, that it is never satisfied, but it would fain have more, and if I were able to do ten thousand times more than I do, yet my heart would be as eager to do more as it was at first, I should not think I am any nearer to the end of my journey than I was at the first day; for I am to deal with an infinite God, therefore let my services be never so great and many, yet still, Oh that I could rise higher, Oh that I could do more. Here is the supernatural work of grace which doth go beyond all Idolatry in the world.

Again observe,

They will go with their flocks and with their herds, bestow all their estates upon the service of their Idols. How shameful is this for us to be so sparing and scant in the true service of God? [Use.] Never men had more large opportunities to honor God with their estates than at this present we have. And certainly men should rather rejoice that they have an opportunity to serve God with their estates, than murmur that the service of God is so chargable to them as it is. Although some men think themselves wise in appearing little in what may be chargable unto them, yet they lose the chief comfort in and blessing upon what they do, in withdrawing themselves from such a service as God requireth at that time.

From whence the Note is, That

Though wicked men when they have all about them suitable to their carnal desires, they slight and neglect God, yet there is a time when they shall be brought into such a condition as they shall see their need of him. Oh let us remember this in the midst of our prosperity! We find by experience that God doth bring men to times wherein they see need of Him, Oh therefore now the love of God, now the mercy of God and pardon of our sins, and peace with God, how precious should it be in our eyes! It is good to make God our friend whom we are sure one day we shall have need of. We all conclude that it is a point of wisdom to make such a man our friend of whom we can certainly say, we shall one day have need of him: Oh let us be sure to make God our friend, for certainly one day we shall have need of Him. Blessed are those souls who have an interest in that God whom all the world shall see one day they have need of.

Further, They shall go with their flocks and with their herds to seek the Lord; Thence this Note likewise,

Whatsoever they do, Oh they do it for the honor of God, and for the service of God, and out of respect unto Him; and why should not we do this and this, we have good aims and good intentions, do we not seek to honor God in what we do? When those Idolaters of Israel set up the Calf, they proclaimed a day unto Jehovah, a day for the honoring of God, they pretended that what they did was out of respect unto God and to honor Him. The worst men and the most superstitious will yet pretend the honoring of God. So it is again in regard of those days that men have set apart for God, [Use] and it is that which hath settled men in the superstitious observation of them, that it is for the honor of Christ; what (say they) shall we not honor the birth of our blessed Savior? what a profaneness, what a disrespect is this unto Jesus Christ? well let others do what they will, for our parts we will do it, for hereby we shall do honor unto our blessed Savior. So the Papists for the adoration of Images, say they, What not regard not to reverence the Image, the Picture, of our blessed Savior, and of the holy Saints? And the truth is if it be duly weighed, there is the same reason of Images of Christ and the Saints, and of days set apart for the honor of Christ by man's invention; and there is as fair a pretence of honoring Christ by setting up His Image before me to put me in mind of Him; as of honoring of Him by keeping a day of mine own appointment. There is (I say) the same reason of both, and whatsoever argument any man shall bring me against the one, I dare undertake to make it good to be against the other. As now, is not natural reason as strong to set up the picture of the King to honor him (and you do it for that end) is not this as much as to keep a day once a year to remember him? So the reason may be as strong to honor Christ by way of picture, as to honor Him by observing any day set apart for that end by the inventions of men.

We are (my brethren) to take heed of men that are pretenders to the honor of God. These here will seek the Lord though in a false and superstitious way. But those that are pretender • to the honor of God they prevail much with weak spirits and with such as are mo • t conscientious: As your greatest Heretics that have ever been in the Church, have been great pretenders to godliness; and many there are at this day that out of pretence to honor Christ have leavened the hearts of people with dangerous errors, and especially leavened young converts; for your young converts as soon as ever God is pleased to work upon them, to convert them first unto himself, Oh they love Jesus Christ, their hearts are taken with Christ and inflamed with love unto him, and they honor free grace that hath pardoned the sins of their youth of which they have such fresh sense: Now false teachers they take advantage of this, and therefore if they shall bring anything unto them that hath the Name of Christ, and the Gospel, and free grace, they know they will greedily drink it in; and many dangerous errors that are sweetened with such pretences are strongly maintained. By this means their leaders attain their own ends, and they see it not.

Again, Superstitious and Idolatrous men in time of their afflictions and straights, then above all they are abundant in their services.

They will go with their flocks and their herds, when th • are in extremity; O then God shall have anything from them. Self-love drives men far and enlarges them much. Men in a storm are content to cast out much of that which is precious to them. Isa 29.16. They poured out prayer when thy chastening was upon them. They are straitened in prayer before, it cometh our by drops before, but when thy chastening is upon them, then they pour it out. And this is the baseness of our hearts that we can find enlargement for God only then when it is suitable to our own ends. Those whose hearts are more enlarged in adversity than in the enjoyment of mercies, had need to examine their hearts.

If they bring their flocks and their herds, much sacrifice, they think that will do it. But let us learn to take heed of this; take heed of this vanity, to think to make God amends for former or present sins by any sacrifice thou performest to Him thus. Some of you perhaps that are negligent in the duties of your relations, you are wicked in your ways; servants, children, stubborn, stout against parents and governors, and wives neglecting their duties to their husbands, and so they theirs to their wives; and you think though you take liberty in those things, yet if you pray much, and hear much, and speak of good things, and be forward in the profession of Religion, that will make amends for the neglect of your duties. Oh take heed of that forever you that are forward in your profession, and abundant in the performance of holy duties: take heed of this deceit of your hearts, to think to put off God with these things, & that that shall make up the neglect of your duties: Other kind of people are accused for injustice and uncleanes & much wickedness, & yet they think to put off all this, by going with their flocks and their herds. Here is their sinfulness, they rest in the bare duties. But the Saints they have a further sacrifice to offer to God, to be a sweet savor in His nostrils. They have first the sacrifice of Jesus Christ that these sacrifices typified. And then they have their souls and bodies which they tender up to God as a reasonable sacrifice.

But mark, They shall go thus with their flocks and their herds, but they shall not find him. Observe from hence,

These sacrifices they were materially good, but yet they should not find God in them. Exod. 29.42, 43. When the Lord appointed the Tabernacle to be erected (a type of the Ordinances we now enjoy) saith he, There will I meet with thee, and there will I meet with thee again the second time. If God be to be found any whereit is in the performance of holy duties.

It should be so. They pretended that end here. When either God is coming unto us in mercy, or when we are drawing near unto God in duty, we must be restless till we find him; Especially in the latter. Many men and women (I beseech you observe this one thing) perform duties, but they do not look at finding God in them. They do not examine after the duties are done, Have I met with God in this or that duty? Have I met with God this day in the word? I have been in my closet and there I have prayed, have I found God in prayer? Found God? what is that? You should never be quiet in the performance of holy duties till you meet with God one of these two ways. Either that you find God coming to you in the communication of himself and the sweetness of his love and mercy to you; Or at least till you find your hearts got nearer unto him. And either of these ways we find God.

Thirdly, God will not be always found when he is sought.

They shall go with their flocks and their herds, but shall not find me. As thus. Men are never like to meet with God.

First, When they seek him in any superstitious way. These kind of formal superstitious worshipers of God, they did much, they spent much time in God's worship, I appeal to their own consciences, and unto all men that knew their lives, did anything of God appear in them? It may be manifested in their frothy, vain, and carnal conversations, that they never met with God in those worshipings. When God is sought and not in his own way, he will not be found.

And then secondly, When we seek ourselves rather than God, then he will not be found.

And thirdly, When we do not seek God as a God; that is, when we tender him only external services and not soul-services also; when we seek him not with the uprightness of our hearts, when we seek him not with our whole heart, when we seek him not with those high and reverent apprehensions of him, when we have not that fear of his Name as is suitable to such an infinite God as the Lord is, then God will not be found.

And then lastly, When we seek him too late. There may be a seeking of God too late. Seek Him while He may be found. Oh then we had need lose no opportunity of seeking God, for He will not be always found. And this is just with God; for God often seeks unto us when we will not be found, and therefore it is just that He should not be found when we seek Him.

And then it follows, He hath withdrawn Himself from them.

When the Saints of God seek Him in a holy way, He is presently found. Esa. 58.9. They shall cry and he shall say, here I am: Perhaps they do not take notice of God, he is many times with us and standeth by us, He is present and we do not know that he is there; But now that we may know that he is there, he makes that promise, that when we seek him as we ought to seek him, he will say, here I am.

He hath withdrawn himself. The word that is here translated [withdrawn himself] may as well be translated, Divisit se; or Eripuit se; He hath divided himself, yea snatched himself from them: that's the propriety of the word; they go to seek him and cry after him, God snatcheth himself from them, as one that refuseth their friendship, he turns his back upon [Obs. 1] them. This noteth, That God hath no delight in the services of superstitious and formal professors. But to the humble and contrite heart, he delighteth to be with them. The flocks and the herds of the wicked are rejected and God withdraweth himself from them; but small things from the Saints are accepted. As you shall observe in 1 Sam 7.9. when holy Samuel there did but offer a sucking lamb for a burnt offering unto the Lord, presently followed that the Lord thundered with a great thunder on that day upon the Philistines and discomfited them, and they were smitten before Israel. Here are herds and flocks and yet God withdraweth himself; but Samuel there offers but a poor sucking lamb, and presently the Lord thundereth with a great thunder upon their adversaries. So you have it Revel. 8.4. after the the Incense with the prayers of the Saints were offered up there followed voices, and thunderings, and lightnings, and an earthquake. Great things are done by small services of the Saints, when done in uprightness, but the greatest services of Hypocrites and formal Professors God regardeth not but withdraweth himself from them.

And then observe, It is a heavy and sad condition when [Obs. 2] God withdraws himself from his creature seeking him, yea seeking him and that in a time of distress. As in 1 Sam. 28.5. when Saul was seeking God, and God was departed from him, mark what Saul saith, I am sorely distressed, for God is departed from me. And in the 9. Chapter of this Prophesy, verse. 12. Woe unto them when I depart from them saith God. Oh that is a sad condition. It is a sign,

First, of a dishonor that God puts upon a people (as I [Reas. 1] shown you more largely when I spake of the rejecting of their sacrifices.) What greater dishonor can it be unto a people, than for God to take more pleasure in their howlings under his wrath than he doth in their cryings unto him for mercy? And yet to such a condition may a people, a particular soul be brought into, I say that God may take more pleasure in your howlings under his wrath than in your cryings unto him, and that in your Temples, if you do not reform as well as cry unto him: and for that you have that evident place in Amos, 8.3. In that day saith the Lord, shall the songs of the Temple be howlings; As if he should say, the songs of the Temple were loud, but I will take more pleasure in their howlings than in their songs. And that place is very famous, Esa. 29.1. Woe to Ariel the City where David dwelt &c. and verse. 2. Yet I will distress Ariel, and there shall be heaviness and sorrow, and it shall be unto me as Ariel. The Text seemeth to be obscure at the first reading, therefore the meaning is this. By Ariel, is meant Jerusalem, the City where David dwelt, the place where the sacrifices were offered unto God; And Ariel signifies an Altar of God, God's Altar that did devour the sacrifices like a Lion: Now saith God, Thou shalt be to me as Ariel, thou Jerusalem where my famous Altar was, where so many famous sacrifices were offered, thou shalt be to me as Ariel, that is, you indeed offer many sacrifices unto me, and you continue still in your hypocrisy, in your wicked lives, know saith God, I will make that City as an Altar upon which your blood shall be offered, and I will take as much pleasure in the sacrifice of your blood offered upon this Altar, as in all the sacrifices that were offered upon the Altar from whence the City had its name, your name shall be Ariel, that is, your City shall be stained with your blood as the Altar was with the blood of the sacrifices. God rejecteth and casteth out the services of such as are superstitious and ungodly.

[Reas. 2] And certainly my brethren, when God withdraweth himself no creature can help us; they will say, how can we help for God will not?

[Reas. 3] And some great judgment must be expected when God withdraweth himself; As when a poor Petitioner goes to the Prince with a Petition, and the Prince turns his back upon him; surely thinks he now some evil is nigh me.

[Reas. 4] And no protection from any evil can be expected when God withdraweth himself.

[Reas. 5] And then conscience flies in thy face and terrifies thee, Oh the blessed God is gone, and mercy is gone, and Christ is gone, and that for such and such sins of mine, and such and such lusts of mine that lay so near my heart. Oh how terrible will it be to conscience when God shall appear to withdraw himself!

[Reas. 6] And this withdrawing of God is but a forerunner of God's eternal withdrawing himself from the soul, and from the body too.

The Saints had rather have God's presence though angry, than God withdrawing himself from them. When God withdrawing himself but a little, Oh they could never be at quiet, till God returned again, O cast me not from thy presence saith David.

My brethren, when we perceive God withdrawing himself in any degree from us, Oh let us stir up ourselves and cry mightily, as the Church doth, Jer. 14.9. O leave us not, the Church gives a shrike as it were, she saw that God was going, as God is said, first to go to the threshold; God goes by degrees from a people, and Jeremiah a holy Prophet, he saw God going from them; Carnal hearts they do not percive how God withdraweth himself from a people by degrees, but those that are acquainted with the mind of God and search into the word, they are able to discern God withdrawing himself from a people, and they cry, Lord leave us not, if thou be gone all is gone.

Yea, but doth not God withdraw himself from his Saints? [Quest.] how then is this a judgment peculiar upon Idolaters and wicked superstitious persons?

The answer is this, It is true, [Answ.] God withdraweth himself sometimes from his Saints, but his withdrawing himself from them is not like unto his withdrawing himself from the wicked. As

First, Though God withdraw himself from the Saints, yet [ 1] they retain good thoughts of him in his absence; whereas the wicked pine, and vex, and fret against him. A husband may be gone abroad about his business from his wife a great while; yea but if she be a faithful wife, she still retains good thoughts of him as of her husband and loveth him still. But another, when her husband is gone and hath withdrawn himself, she beginneth to have hard thoughts of him. So wicked men do upon God's withdrawing of himself, in judgments and afflictions, they begin to have hard thoughts of God, and to say, I this is to serve God & to walk in his ways, what good have we got by all that we have done? But now you shall observe in the Cant. when Christ had withdrawn himself from the Church, she still calls him her King, and her Beloved, still gives him honorable titles.

Secondly, Though God withdraweth himself from his [ 2] people, yet so, as he draweth their hearts after him to cry more earnestly. As a mother will withdraw herself from her child, she gets behind the door and hides herself, but to this end, that the child may be more earnest to come into her arms, that the child may cry after her to come to her, and the mother loves it. So the Lord loveth to hear his children cry after him to come to him. The Lord shall hear none of our cries in Heaven, for there we shall always be with him; but here he sometimes withdraweth from us that he may hear us cry after him.

[ 3] Thirdly, God though he withdraw Himself from His Saints, yet so as He leaveth some light behind Him that they may see which way he is gone and so follow him. As when a Torch or Candle is taken out of a room, yet you may see some glimmering light which way they went; so when God withdraweth Himself He useth to leave some glimering light that his people may see which way to follow him.

[ 4] Fourthly, God withdraweth Himself from His People, yet so as his bowels yern toward them. Jer. 31.20. Is Ephraim my dear son, &c. I thought of him and my bowels yearned saith God, or my bowels were troubled. He hath an eye toward them for much good in all his withdrawings.

[ 5] Fifthly, When God is withdrawn from the Saints, nothing will satisfy them till God come again. When God withdraws Himself from others, they will seek after vanities to make up the want of God's presence; As an Adultress in her husbands absence will seek other loves. But the Saints say, if God be gone I will enjoy nothing else, at least I will be satisfied in nothing else until I have God's presence again.

[ 6] Sixthly, Though God withdraw himself from the Saints, yet he doth not utterly forsake them, as David prays, Psalm, 119.8. I will keep thy precepts, O forsake me not utterly. It seems that then God had somewhat withdrawn himself from David, yet mark, his heart was toward God, I will keep thy precepts, thou hast forsaken me in some degree, yet I will keep thy precepts still, O forsake me not utterly. If thou canst say thus, Indeed God hath withdrawn himself from my soul, yet though I have not that comfort in him that my soul desires, I will keep his precepts as long as I live, I will do what I can to honor him: Thou mayest pray with comfort, Lord do not utterly forsake me.

As those that are godly may depart from God, but yet as in Psalm, 18.21. I have not wickedly departed from my God; they do not depart from God as other men do. So God may depart from the godly, but yet not so as he departs from the wicked.

Let us take heed of withdrawing from God, of withdrawing our souls from any way of truth. If we in prosperity withdraw from God, and think we can live without him, he will make us know in adversity that he can be blessed without us too. It is usual for men in prosperity to rub out with God well enough, but when thou comest into adversity, the Lord will make thee know, though thou perishest as dross and dung from the earth, yet he will remain a blessed God without thee to all eternity. God hath no need of us. If thou thinkest thou canst do well enough without him, he will show that he can do well enough without thee. And thus much for this Sixth Verse.

IN the words before, the Lord threateneth to withdraw himself from Israel. When he shall be seeking of him with his flocks and herds, he shall not find him. A dreadful sentence, that the God of mercy shall withdraw Himself in a time of mercy from his creature that seeks unto Him for mercy.

But what is the cause of all? Why will God withdraw Himself from them though they seek Him with their flocks and their herds?

There is reason enough for it, They have dealt treacherously against the Lord.

The word that is here translated, Dealing treacherously, signifies Perfide agere, to deal perfideously, they have been perfideous.

[ 2] And it signifies likewise, Decipere, they deal deceitfully. And it signifies especially that fraudulent dealing that there [ 3] is in breaking of covenants (that's the propriety of the word) and it is often applied unto men breaking of covenant with their wives, as in Mal. 2.14, 15.

[ 4] And I find Luther translate it, they have contemned the Lord, (and so according to some it is divers times translated, Sperno, to contemn God) And from thence Luther hath this note. What (saith he) do they seek the Lord with their flocks and herds and yet despise God how can this stand together? They seem as if they would honor God exceeding much, yet here they are charged for contemning and despising God? He answereth it to this effect. Whatsoever men pretend (saith he) in honoring of God, yet if they do not obey and keep to his word, and that especially in the way of His Worship, these are guilty of contemning and despising God. We may be plentiful in outward services, and yet in the mean time our hearts despise God, despise the Authority and Majesty of God.

But the word ordinarily is used according to that we translate it here, they have been treacherous, they have been false with me.

And mark the connection: They come to seek Me with their flocks and their herds, but I have withdrawn My self from them, for they have dealt treacherously. Hence the Note is briefly this, That

They have dealt treacerously.] As if God should say, Here comes a company of wretches, base, false-hearted hypocrites, treacherous, perfideous, ungodly wretches to seek Mee with their flocks and herds. Are they like to be heard? are they like to be regarded in all their services? No, they are base, perfideous wretches, they have vile, wicked, and cursed hearts.

Oh consider this you that have not yet done away your sins in the blood of Christ, and made up your peace with God: The guilt of your sin is yet upon you, and the filthiness of it yet doth stick: you will come to God in prayer, and seek Him, and cry unto Him for mercy: Know that all the wickedness that ever you committed in all your lives, is fresh in the presence of God; God looks upon all as if it were now present. Here cometh saith God, a filthy old whoremaster, an unclean wretch, he cometh now to pray unto me: and here comes an old drunkard, a wicked scorner and blasphemer. When thou comest to seek God, then all thy wickedness is remembered before him; and upon this, God justly doth cast thy services back again in thy face. Thus it is here. Oh learn therefore to cleanse thy heart in the blood of Christ by faith in Him and by repentance, and then though thou hast been vile heretofore, when thou comest to seek the face of God, thy sins shall not be remembered before Him. That for the connection.

But for the words Themselves, and first in that proper signification [Expos. 1] of them. [They have dealt treacherously;] the meaning is, they make a great deal of show of Religion, but it is only for their own ends, and under that show of Religion they do that which dishonoreth me, they betray my glory. Here is treacherous dealing indeed, treachery against the God of Heaven; these are treacherous spirits, to make profession of Religion, to make protestations, to make any use they can of Religion, so far as it will suit with their own turns, but when it will serve their turns no longer, to cast it off; yea if it prove cross to them, to persecute it. This is trerchery against God in a high degree.

Again, Treacherous, in that they break their Covenant [Expos. 2] with God: that is the special treachery here intended, they have broken that Covenant in which they were engaged. They did give up themselves to be the Lord's, O but they have basely forsaken the Lord and dealt treacherously with him. So that this treachery relateth either to the Oath of allegiance unto God as our King, or to the Covenant that we make with him as our Husband. And from thence Note, That

Other men's sins are transgressions against God, they are disobedience to the will of God; yea but they are not so properly treachery: but the sins of those that are engaged unto God in Covenant have another stamp put upon them than the sins of other men, their sins are treachery against God. And we know there is nothing accounted more vile amongst men than treachery; It is the highest expression of our indignation against a man that can be, to say, such a man, take heed of him, he is a treacherous man. Certainly the sins of those that have engaged themselves unto God, go nearer to the heart of God than any men's sins do else; they are more dishonorable to him, they provoke the eyes of His glory more than any sins whatsoever.

[Use] O let us then look back to what we have done ever since we entered into Covenant with God; ever since our first Covenant, when we first gave up our names to Him, And let us charge our souls with this aggravation of our sins, Oh my soul what hast thou done? Thou hast not only trespassed and disobeyed as others have done, but thou hast been treacherous against the Lord. Let us keep ourselves from sin and awe our hearts and strike fear upon our spirits with this meditation, what, shall I that have so deeply engaged myself unto God now forsake Him and deal treacheously with Him?

Take we heed of this evil of dealing treacherously with God, not only in regard of the particular Covenants between God and our own souls; but in a more special manner, let us take heed of breaking our public Covenants. England hath been guilty of great sins against God, but England was never so engaged unto God as it hath been of late; We never entered into such solemn Covenants with God as we have done of late, therefore if we keep not our Covenants with God now, England's sins will prove to be greater than they were before, they will prove to be treacherous sins. Do not account your entering into covenant with God any at time to be a slight matter; do not dally, do not trifle with Him: When you come to the Sacrament there you renew your Covenants; Perhaps in your closets in the day of your affliction you renew your Covenants; but especially when you come in a solemn way to join with the people of God, to bind yourselves in a Covenant with God to amend your lives, and to inquire after the true worship of God, and to conform yourselves according to his Word; Oh now take heed what you do; now to walk as formerly you have done, Oh this is a treachery against the God of Heaven. Certainly God expects much from us after such a Covenant as we have lately entered into, the most solemn Covenant one of them that ever was taken; for people to come and lift up their hands to the most high God as they have done; And a National Covenant, and therefore more to be regarded than a private: yea an uniting Covenant, that uniteth two Nations if not three together; And a Covenant that is more for the Kingdom of Christ, and more directly against the Kingdom of Antichrist, against the Antichristian party than ever yet was taken since the world began. Antichrist quickly did arise and there hath been much opposition of him; but for two Nations so solemnly to lift up their hands to the most high God to oppose all Antichristian government, it is that, w ^ch if it be kept as carefully as it was made solemnly, is the greatest honor that ever yet Christ had in regard of his government here upon earth. And we had need look to it, because it is such a mighty work as should take our hearts, that ever we should live to see that God should bring about such a strange thing in our generation. I appeal unto you, was it possible four years since for any man in the world, yea for an Angel to conjecture such a thing as this, that two Nations shall join together, the Representative body of the Kingdom, and Assembly of Divines, in one day should be lifting up their hands to the most high God, to do what lies in them to extirpate Prelacy, that is, government by Archbishops, Bishops, Archdeacons, Deans, &c. Now the more miraculous the work of God is in bringing this strange thing about, the more bonds lie upon us, to keep that Covenant with God. Oh therefore let us not now ad treachery unto all our former apostasy, our sins now will prove sins of treachery.

[Object.] But if it be such an aggravation of our sins, to be Covenanters with God, if we neglect our engagement, then we were better (perhaps some will say) never to enter into Covenant; for it seems if we had not taken the Covenant there would not have been such an aggravation of our sins.

[Answ. 1] The answer to that is this, None but a carnal heart is sorry for his engagement unto God, neither because of afflictions that are in the ways of God, nor because the bonds of obedience unto God are stronger, nor because the danger of breaking them is greater. Perhaps when thou art engaged to God and his ways, thou meetest with many afflictions that are in those ways, take heed of repenting of thy engagement because of those afflictions. Perhaps thou seest thyself so strongly bound that thy conscience will fly in thy face if thou doest go but a little awry more than before; Oh take heed of recenting from thy engagement notwithstanding that. For one whose heart is gracious, certainly will never repent of his engagement though there be more danger of his sin now than before; why? because he hateth his sin: Now let there be never so much danger to keep me from that which I hate, I will never be sorry for that; as for instance, suppose there be a deep gulf, that if I fall into it, will destroy me, I tremble to come near it, well there is a fence to keep me off from that gulf full of shap iron pikes, so that if I should but try to get over it, they will gore and prick me; shall I be sorry that the sense is so full of sharp things that will gore and prick me if I endeavor to get over, when the fence is but set there to keep me from destroying myself? So a gracious heart will never be sorry that it is engaged in the ways of God, and that if it should break the engagement there would be an aggravation of his sin, for why? this my engagement is but as a fence full of pricks to keep me from that which I would be loath to come to, which would destroy me. And those that begin to think their engagement to God and his ways, to be a hard thing and could wish more liberty, these kind of men will certainly deal treacherously with God, yea their hearts are even already departing from God. Take heed of this it is a great degree of Apostasy (remember it my brethren it is an argument of marvelous use) it is I say a great degree of apostasy for any man to begin to be sorry that he is so deeply engaged to God and His ways. All that are the Saints of God, when they are engaged, they bless God that ever they were engaged.

Again, They have dealt treacherously against the Lord.] Against Jehovah. This is the vileness of man's heart. Though God be never so gracious, so merciful, so faithful; Though He be never so blessed, so glorious in himself and worthy of all honor, yet so vile is man's heart that it will deal treacherously with God Himself. To deal treacherously but with a friend, with a fellow creature is an evil; but to deal treacherously with the infinite and blessed God is a far greater evil. [Use.] When others therefore deal treacherously with you, and you are vexed at them, and you go to your friends and complain, was ever any dealt so with as I am? Oh consider how treacherously God is dealt withal in the world. Thou thinkest none was ever so dealt with, ever so wronged, as thou art; God is more wronged, more contradicted, more treacherously dealt withal than ever any was. And how many are there that think it a dishonor to them to be suspected to deal treacherously, and will often say, what, deal treacherously with my friend, I were not worthy to live if I should; yet these men deal treacherously with God every day.

Thus much for this charge, For they have dealt treacherously against the Lord. Next he shows wherein.

That is a further agravation, that they have not only sinned themselves, but they have sought to propagate their sin and their wickedness: For it might otherwise be said, It is true, Israel hath sinned very grievous against the Lord, but may there not be hope of another generation coming on? No, for they bring up their children in the same way of superstition, Idolatry and wickedness that they themselves walk in. That is the meaning, They have begotten strange children; they should beget children unto God, but they beget them unto Idols, and so this wickedness, this treachery against God is propagated from one generation to another, there is a succession of it; as are the old so are the young.

When any draw others to evil ways, they are said in Scripture to make them children of the Devil, to beget them as children of the Devil. Mat. 23.15. Ye compass Sea and Land to make one Proselyte, and when he is made, ye make him twofold more the child of the Devil than yourselves, you beget him to the Devil. So parents, first by way of natural generation they beget children to themselves, and then by educating their children in ways of wickedness they beget them the second time to the Devil. And they are called strange children, because God will not own them, they are none of mine saith God, they are strangers from me, I will have nothing to do with them.

The words being thus opened, the Notes are these.

That is implied here, That is, it is their duty to look to beget their children unto God, and to take heed that their children be not begotten to the Devil: For Ephraim here, the ten Tribes are charged, that whereas they should have brought forth their children for God, and so they should belong to God's Inheritance and God should have owned them, now they beget them to their Idols, and they are strange children. God certainly doth not give you children to beget them for the Devil and for Hell. It should be a sad thing to parents to think here is a child coming from my loins, conceived in my womb, and what, shall an enemy unto God come out of my loins? shall a firebrand of Hel be conceived in my womb? Certainly it should go to the heart of a parent to see his child to be estranged from God, though he were not the cause of it: But much more when a parent shall come to be convinced, this child is thus wicked and ungodly, and as he hath received the seed • of his corruption from me at the first, so those seeds were nourished up by my example, and encouragement, I have led him to such wickedness. Woe to such parents, and such children may even curse the time that they were born of such parents, and rather wish they had been of the generation of Dragons, and off spring of Vipers, than begotten of such parents. God when he gives you children, expects that you should labor that there may be a succession of godliness in the world, that not only you should be godly, but that you should bring up your children to be so too. Psal. 78.5. He established a testimony in Jacob, and appointed a Law in Israel, which • e commanded our fathers; that they should make them Known to their children, that the generation to come might Know them, even the children which should be born; who should arise and declare them to their children. This is the way of God, He commandeth you to make known His Statutes and Laws to your children, that the generation to come might know them, and not that you should bring up your children in ways of wickedness and superstition. I have read of the Romans, that it was wont to be their way to sue such parents as were not careful of the education of their children. The educating of children amiss bid bear an Action amongst the heathen Romans. Therefore Cicero inve • gh • ng against Verres hath this expression, Quod filium tuum &c. You have not only done thus and thus yourself saith he, but you have educated your son amongst those that were intemperate in riotousness, in feasting, in drinking amongst wantons and unclean persons, and by this means saith he you have not only wronged your child, but the Common-wealth. Thus he laid his action against him. Now how might Heathens shame us in this thing, they account those men to deserve punishment not only from God but from men that are not careful of the education of their children? There is a great de •• of reason for it, and it were very good now that there might be a Law enacted to that purpose, upon this ground, because the Common-wealth hath a part in the children as well as the parent, and the parent not being careful to bring up the child in the fear of God, he wrongs the Common-wealth as well as the child, therefore to be punished by the Common-wealth.

The second is this. That

The parents they were Idolaters, they were ungodly and strangers from God, their children are so too. In many families we see that the father is an enemy unto God, and the son an enemy unto God, and his son is an enemy unto God, and his son after him is an enemy unto God, and so there goes a line and a succession of wickedness and profaneness and enmity unto God. It is usually so.

Therefore let those children that are born of, and brought up under godly parents, bless God that they were not born and brought up by wicked parents. It may be if thou hadst been born and brought up of Papists, thou wouldst have been a Papist thyself. If thou hadst been born of one that is a stranger to God, of a Malignant, of a contemner of God, thou wouldst have been so too.

And seeing this is ordinary for children to be as their parents, Oh then what a mercy is it for any child that is born of wicked parents, yet that God should work His grace in him. This is not any ordinary mercy. There are some that are born of godly parents that do bless God that they are kept from wickedness that way: but there are some that are born of wicked parents, and so brought up by them in the family; yet so gracious is God unto them, that in a more than ordinary way, He goes further in mercy to them and works grace in their hearts notwithstanding. This is His extraordinary mercy, a mercy that thou art to admire at unto all eternity, that notwithstanding thy birth and education, yet God should reveal himself unto thee.

But how vile are they that being born of good parents, are wicked! It is ordinary for such as are born of wicked parents and have wicked education, for them to be wicked, to be strange children; but for those that have godly parents, and godly education, for them to be wicked and strange children, this noteth a notorious height of wickedness.

The third Note is this, That

It is from hence that they are called strange children, they are strangers to God. It is not enough for them to plead, I did as my father or as my mother taught me. No, if thy parents be wicked and superstitious, and they bring thee up in wickedness and superstition, and so thou art wicked and superstitious thyself, know that notwithstanding this excuse, God looks upon thee as a strange child, thou hast no part nor por • ion in God, thou art an Alien, thou art estranged from God.

Children therefore had need to examine their parents ways and actions: And above all, [Use.] the children of superstitious people, for there is nothing more natural in succession, in a line, than Idolatry and superstition. Never plead thus then, we do but as our forefathers have done. That place we have in Peter, one would think should be a Scripture forever to stop the mouth of that plea, 1 Pet. 1.18, 19. We are not redeemed by gold and silver, nor such kind of things, from our vain conversation, received by tradition from our fathers; but by the blood of Jesus Christ that imaculate Lamb. Mark the text; that the being redeemed, from our vain conversation received by tradition from our fathers, is so great a mercy that it cost the blood of Jesus Christ. If God accounteth it such a mercy as that He is willing to lay down the blood of His Son to purchase that mercy for a poor creature, shall not this creature prize this mercy? And yet you think it rather to be a mercy to go on in these ways that you have received by tradition from your fathers, and you think it a great plea because you have this by tradition from your fathers: Mark what you do, I say those men or women, whether young or old, that shall plead for any superstitious way upon this ground, because they had it from their forefathers, they do in effect say, we look upon the blood of Jesus Christ as a common, as a worthless thing. He shed His blood to redeem thee from that which thou thinkest is worth nothing to be redeemed from. Thou thinkest it a good thing to go the way of the traditions of thy fathers; and Christ saith, I account it so great an evil, that rather than any that doth belong to Me shall go on in that way, I will lay down My blood, My life to deliver him from it.

The fourth Note is this, That

I have withdrawn myself saith God, I have done with them, and afterward he telleth us, that they shall be desolate, and this is the reason, they have begot strange children: The children, the generation that is coming after they are idolaters too, they go as their fathers did, and what hope is there of them? When in a Vineyard or an Orchard not only the old trees are rotten, but the young trees, they likewise come to be corrupted and blasted by them, then there is little hope of any great cost to be bestowed about it, but it is likely to be digged up for the beasts to be let in up on it.

[Use.] Much care is to be had therefore of the succeeding generation. And there is no better argument whereby we may come to divine (as we may say) what God intendeth to do with a Nation, than this; look how the children are, how the young ones are that are coming up in that Nation, and by that you may come to divine what God intendeth to do with the next. We have much cause to bless God for His mercy toward us herein, in that He hath in a great measure (we hope) taken away that sign of His dreadful wrath upon us in this particular. I say in a great measure; though the truth is, we have a great many of the young generation extreme rude, abundance of Apprentises and others that are fit, prepared, and ready to make riots and tumults to maintain their Fathers, their Masters old superstitions; and if ever there be any stirs in a Kingdom about such things (as seldom superstition and idolatry can be banished from a Kingdom but some stirs will be) usually they are begun by the young ones, What, if you take away their Holy-days from them, you take away their lives. I make no question but so far as is fit, times of recreation will be allowed them, and there is good reason for it; though such kind of superstitious days be taken from them. But because they find liberty in those days, and their masters and many of their parents stick to the old ways of superstition therefore many young ones they do accordingly, and had almost rather lose their lives than lose them, and being heady and naught they will soon be brought to raise tumults and make seditions for them. But though there are many that are very vile that way, and such as they are, are the saddest Omen of God • displeasure against a Nation; yet on the other side we should wrong the grace of God if we should not observe His goodness towards us in the workings of His Spirit upon. Young ones. Yea many whose parents have been superstitions, wicked and ungodly, and their masters have been so too, yet we find that the Lord hath delivered a great number of the young generation from those old superstitions, and they are not willing to fully themselves with such vanities as their parents and masters before them did; they do begin to know the Lord, and to inquire after God; And blessed are you of the Lord, you are our hope, that God intendeth good unto us, and that He will not let out the wild beasts to devour us, but will rebuke them for your sakes. And although perhaps many of these gracious young ones may perish, yea many have been slain already in this Cause, yet let not others that remain behind be discouraged at it, for it is in argument that there is some great and special mercy that God intendeth for us, in that He is willing to venture such precious ones for the procuring of that mercy. We may well reason so, that if so much precious young blood that might have lived to serve God, be shed in this Cause, if God come to grant unto England mercy, He will grant such mercy as will be worth all their blood; and that mercy must needs be great that shall be worth all the blood of those that are so precious, which might have lived to serve God so many years here in this world.

And seeing God makes use of them, it is because the mercy that is to come for the next generation is so precious, that indeed such as have defiled themselves with superstitious vanities are like to have no share in it; and as they are not like to live to see it, so God will not make use of them to prepare that mercy for the next generation: But because God hath a love unto the young generation that are godly, therefore He hath reserved much mercy for many of them that are like to see and enjoy it; and others of them that are not like to see it, yet he will be so gracious to them as he will employ them in making way for that mercy: And whether it is better to be made instrumental for the glory of God and the good of another generation, or to live to see the fruit of this, it is hard to determine. Certainly those that in one generation are made so instrumental, as to lay the ground work of mercy for another generation, they are as happy as that other generation that comes to reap the fruit of their labors and sufferings; and those that do come to reap the fruit of their labors shall bless God for them, and when they enjoy the good and liberty of the Gospel, they shall say, Oh blessed be God that stirred up such a generation of young ones to shed their blood, and now we reap the fruit of it, and blessed be God for them; they will bless you to all generations. Therefore let there be no discouragement to godly young ones though it pleaseth God to cut of many by death in this Cause, for God hath some excellent end in it beyond all our reaches. Thus much for these words; Only one Note more, and that is this, That

This Note is as full in the words as any other. God takes it exceeding ill, it is a part of treachery against God for any to be a means to corrupt young ones. Take heed what you do in corrupting of young ones. Those young people that are coming on and beginning to inquire after godliness, take heed what you do, that you hinder them not; Especially parents and governors; Oh let your consciences fly in your faces when you begin to curb them for their forwardness: Many times your consciences cannot but misgive you when you think, I have been wicked and naught most part of my days, I spent God knows many of my years in vanity and profaneness, here are young ones that begin betime to inquire after God, and yet wretch that I am my heart riseth against them.

And as these people that hinder young ones are to be rebuked, so such as seek to corrupt them by false opinions. Certainly it is that by which God is much provoked at this day; and as on the one side there is hope of mercy in regard so many young ones begin to inquire after God, so I know no such dreadful argument of God's displeasure against this Nation as this, That as soon as young ones begin to come to know Jesus Christ, there are presently corrupt erro •• infused into them, and that under the notion of honoring Christ and free grace and the Gospel so much the more; whereas indeed they do no other than infuse principles of libertinism and looseness and such as will even eat out the heart of godliness. Certainly the Lord hath a quarrel against such as corrupt young ones by their false principles: for there are none so ready to drink in false principles as young ones, especially young converts, who begin to inquire after the ways of God: and these men that are their corrupters, they have this advantage, they come not to them to persuade them to profaneness, but they come to them with seeming pretences of giving honor unto Christ and of magnifying free grace, and in the mean time sow seeds in them that will eat out the power of godliness. Oh to corrupt children and young ones and when they begin to inquire after God and to know him, for you to do that which may estrange them from God, this is that which God will have a quarrel against you for! And it is a greater argument of God's displeasure against us, that it is so common and frequent at this day, than any one I know; there is not any one argument (that I know) that is a greater discouraging argument to us of God's displeasure, than this thing. But so much for those words, They have begotten strange children. It follows.

A month] I find Interpreters have a great deal of do about this expression. Many think that God aims at one special month, and they tell u • of one month in the year which answereth to our July, that there were many grievous things to befall the Jews in that month in former times, and in latter times too, as if that were a more Ominous month than any other. I will not spend time to speak further of that.

But there is certainly somewhat else in this expression. I find an expression parallel to this in Zech. 11.8. the holy Ghost there speaks of three Shepherds that God will cut off in one month; these Idol Shepherds, saith he, My soul loathed them, and their soul also abhorred me, I will cut them off in one month. There is the most exact description of your superstitious Idol Shepherds, even such as we have at this day amongst us in many places, saith God, My soul loathed them, and their soul abhorred me. Who do more hate the power of godliness than those kind of men, and against whom is the soul of God more than against those kind of men? And I will destroy them in a month saith God. Wherefore by this Month I take the meaning of the holy Ghost to be in these two things.

First, It seems to have some reference to the way of the Jews in those times, they were wont to have their days of reckoning with their workmen and with their debtors, usually at the beginning or ending of every month, and this expression seems to allude that way of theirs; A month shall devour them, that is, the time of their month shall come when I will reckon with them, and when that fixed time shall come of my reckoning, they shall be undone, they shall be devoured and destroyed.

So that it noteth,

Secondly, A month shall devour them.] I find yet many Interpreters [Expos. 2] go this way, that is, a little short time shall devour them, it shall not be long, it shall not be an hundred and twenty years, as it was when He threatened the old world, but it shall be very speedy; As if God should say, when once I begin with them, a month shall make an end of the work. And indeed what will a month do when God letteth the sword come upon a Nation? (for that (the sword) was the judgment here threatened.) As in many parts of England, what a great deal of havoc have the enemy made in a month? How many that were rich and had great estates, yet before a month went about, into what a miserable condition were they brought? so that God seemeth to have reference to the Assyrians that were let out upon them, let them but once come saith He, and they will not be long about the work, a months time shall devour them.

Luther, hath another Note, and so some agree with him, [Expos. 3] by the month, he thinketh is here meant, their Solemnities and new Moons, and so it hath reference to their superstition and Idolatry. But that I think to be too far from the meaning: I rather conceive that by a month is meant the short time of their destruction when once the adversary cometh in upon them.

And their portions.] I find the Seventy translate it, Cleros, their lots. And it may be turned, their lots, upon this ground, because in the division of the land of Canaan, that which they had for their estates, was given unto the ten Tribes at first by Lot. Well saith God, I did give you your estates by such a special providence of mine, by lot; but though I did in another way measure out your estates than I do measure out the estates of any men upon the earth, yet a month shall devour your Lot, all that you had in that way of my special providence it shall now be devoured. From thence then the Note is this, and of exceeding use to us, That

That mercy that I had by a special hand of God's providence, that I can relate God's providence how it wrought about from this passage to the other passage, how strangely the Lord did work about His ends, to bestow such a mercy and such a mercy upon me; Well, thou canst speak of God's providence and bless His Name, thou dost well in it, but take then heed thou dost not abuse that mercy that thou enjoyest by the special hand of God's providence; take heed of provoking God to come and devour that mercy. So it is threatened here, a month shall devour their portion, their estates that they had by special lot it shall now come to be destroyed because of their sin.

[Expos. 2] But then secondly, Take it according as we translate it in your books, and so likewise it is suitable to the Original, A month shall devour their portion, that is, all their portion that they have here in their outward estates, all their riches, all their outward comforts, what ever they have, that which they account to be their portion, a month, a little time shall destroy it. And from thence there are these two Notes.

Here is his portion, he hath his portion in this world. And then,

[Obs. 2] Secondly, Here we may see the poor condition of the greatest in the world; for why? his portion is no other, but a month may devour it. If thou hadst the whole Kingdom and many Kingdoms for thy portion, if this were all, thou hadst a poor pittance for thee that hast an immortal soul, who art made for eternity, a month may devour it. That man is but a poor man that hath no other portion but that which a month may devour. But now the Saints they have God Himself for their portion, that portion that neither month can devour nor time destroy, but that portion which they shall enjoy fresh, and green, lively, and full, and that unto all eternity; that portion which liveth forever, and that portion which will keep them safe to live forever too.

THE Prophet seeing how little impression his words of threatening made in the hearts of this people: O these are but words of wind, that we should be devoured &c. therefore in the Name of the Lord, he putteth upon himself another person. He speaks now in this verse rather as a Captain, as a General of the field, calling an Alarm presently as if the enemy were now come to the gates; Blow ye the Cornet in Ramah, and the Trumpet in Gibeah: as if he should say, you have often heard that the Lord would bring the sword upon you, now it is come, it is come, the enemy is even ready to break into your Cities, to riflle your houses, to ravish your wives, to murder your children, Blow ye the Cornet in Gibeah, and the Trumpet in Ramah, and howl ye and cry out, O ye of Beth-aven; after thee, O Benjamin. It is a summoning of them, as if one should come to the City and cry, The enemy, the enemy is come to the gates, Arm, Arm: So the Prophet here, that he might strike into the hearts of those that are stupid and senseless, saith he, I have often in the Name of God threatened His wrath, that He will bring the sword upon you, I see you are a stupid and senseless people; Know, that the Lord is upon you in wrath, the enemy is come, now is the time come of your destruction; Blow ye the Trumpet and resist it as well as you can, set yourselves in battle array as well as you can, for now wrath and misery is upon you. That generally is the scope of the words.

But yet there are Three things to be considered for the further opening of these words. (The Cornet and the Trumpet, those you know were instruments of war, the one was made of horn, the other of brass.) But why in Ramah and in Gibeah? that's the first thing: And then, why Cry aloud at Beth-aven? And thirdly, what is the meaning of that, after thee, O Benjamin?

1. Ramah and Gibeah; I find many take these words not as proper names for Cities, but to signify the hills and highplaces of the Country. And the Seventy indeed translate the words, Upon the hills, and upon the high places; for so Ramah doth signify an high place; and Gibeah doth signify by way of excellency, an Hill. Now then they would carry the meaning thus, as if the Lord should say to the Prophet, Go to the highest places that are in the Country, the highest hills, and there let the Cornet and the Trumpet be blown as an Alarm to awaken the whole Land. And then the Note would be this:

It is fit that it should be made known to them. Not only that they should go to the Governors and those that are in high places of authority, but go where they may make known the danger to all the people of the Land. It is true, in the first place it is fit the Governors should be awakened, but if they be awakened and not the people it will prove to little purpose. It is that which many men of vile spirits of late could not endure, that Ministers should tell people of dangers, or tell them of the fore-runners of God's displeasure against a Nation; to preach such things in public Auditories, this their spirits mightily rose against: But it is the way of God, in times of public dangers to have the people made acquainted.

[Obs. 2] But further, Ramah and Gibeah, they were two eminent Cities, and they did belong both to the Kingdom of Judah. Indeed they were in the Tribe of Benjamin, but Benjamin and Judah were joined in one Kingdom under the house of David, and the other ten Tribes were rent away under Jeroboam. Now these two Cities (I say) were in the Kingdom of Judah and eminent Cities, and it is likely they were fortified Cities, and two of the strongest Cities in the Kingdom. Now God is here threatening of judgment against Judah as He did before when He said, Judah also shall fall with them. Therefore saith he, Blow ye the Cornet in Ramah, and the Trumpet in Gibeah, in the eminentest places of Judah, in the most fortified, and let us see how they are able to resist the misery that is coming upon them.

And further, I find this to be the translation of the Chaldee paraphrase, that they would import as if the meaning were because that Gibeah was the City of Saul; and Ramah was the City of Samuel, therefore that God did threaten judgment for their making of a King against his mind, and for their disobedience to the words of Samuel. So they paparaphrase the text. But I think that to be somewhat too far fetched. The other two I conceive are the mind of the holy Ghost here, in the high places of the Country, and especially in those eminent Cities that were the most fortified, that though they were in the Tribe of Benjamin, yet belonged to the Kingdom of Judah.

2. Cry out, O Beth aven.] Beth-aven I find was another City different from that of Bethel where one of the Calves were; But there are near ten Interpreters to one, that make it to be the same City Bethel wherein one of the Calves were set, and this belonged unto the ten Tribes.

Now this Bethel, which signifies the house of God, is called Beth aven here, which signifies the house of vanity, because of the Idol that was there. Therefore mark the emphasis, when he speaks of Ramah & Gibeah, says he, blow the corner and the trumpet, but when he speaks of Beth-aven saith he Cry aloud, or as the latin signifies, howl out, O Beth-aven, for that was the great place of superstition. He nameth this City rather than Dan (where the other of the two Calves was placed) because it was so near unto the Kingdom of Judah.

3. After thee, O Benjamin. ] That is, Benjamin was upon the back of this Beth-aven, it was next unto the Kingdom of Israel. Now saith God by the Prophet, the wrath of God shall come out against Israel, Ephraim shall be left desolate, and Beth-aven shall howl and cry out, and you Benjamin that are so near them, take you heed to yourselves, after thee, O Benjamin, thy turn will be next. You have reason to look to yourselves when your neighbors house is on fire; so saith God here, Howl Beth-aven, after thee, O Benjamin; Benjamin lived hard by Beth-aven, and when Benjamin saw the wrath of God against the ten Tribes and in that City of Beth-aven that was so near to it, Benjamin should look to itself. That's the meaning of the holy Ghost in these words.

Now for the Notes of observation from them. The first is this,

The Lord had threatened the sword many times by the Prophet, and their hearts were secure, stupid; but now he comes and presents it as present and real unto them, Blow ye the trumpet, the danger is now at hand, here it is saith the Prophet. There is a great deal of difference between men's hearing of wars and rumors of wars, and the very reality of the evil itself when that cometh before their eyes. This judgment of war, of the sword, it hath been threatened against this Nation long ago. I dare appeal to you, for a matter of twenty years since (you that remember the way & the common strain, almost of all the godly Ministers in the Kingdom) was not their usual theam about such an argument as this, to show what were the forerunners of God's judgments against a Nation? Ever since I was a youth and took any notice of Sermons, I know no argument that kept the sound in mine ears more than that: Usually it was the theam almost of all the places in the Kingdom, of all your eminent Ministers to search into God's word to see what were the sins that brought public judgments upon a Nation and apply them unto England; what were the forerunners of destruction upon a Nation and apply them unto England: But this was ordinarily slighted. Some indeed of our brethren that feared the Lord and feared his judgments, and thought that they did foresee a storm, upon that they withdrew themselves, and they were scorned and contemned for their labors. But now we see the thing that was feared and threatened is come, it is upon many Countries: & do we not apprehend it after another manner than we did when we only heard of it? In those Countries where the sword hath been raging, do not they apprehend the evil of war in another manner than ever they did when they heard it threatened in Sermons? O when it is come indeed and made real it works after another manner than it doth when it is spoken of. Those men that continually have their ears filed with the noise of the Drum and Trumpet, with the neighing of Horses and roaring of the Cannon, they will tell you that war is a dreadful thing indeed. So it is in all other afflictions that are threatened; how little are they regarded in their threats? but when they come indeed, Oh then how do the hearts of men sink within them! Oh now God is coming against me, now wrath is upon me saith the guilty soul, how far it may go out I know not; I heard often of such and such things, now it is come, it is come. Oh the dreadful apprehensions that are in men's hearts of the wrath of God when it is come! whereas before when it is threatened it is never feared.

The second is this,

They should study all ways and means they can to make what they preach to the people to be real to them, not to be as notions to them. So the Prophet here, he had preached often times of the judgments of God, of the Sword, but this would not do it, therefore now he strives to make what he had delivered to appear in the most real way that possibly he could to the eyes and hearts of the people, & he saw that to be the only way to do them good. It is not therefore enough for a Minister barely to tell the people truths, to tell them what danger they are in, but by all means of expressions that may be to make this appear in the reality of it unto them. We know how Ezekiel was wont to do, he threatened their carrying away, and he went and made before them a kind of siege to make it real to them. So Jeremiah and other Prophets. Now though Ministers cannot do so as they did, yet they are to study all manner of expressions that possibly they can to present things in the greatest reallitie that may be. And indeed this is a great part of the skill of a good Minister, not barely to tell truths unto people, but to be able to make things appear real to them. The art of preaching I say lies especially in this, to make things appear real to the souls of an Auditory. As now, when we come to tell you of the danger of sin and of the wrath of God that is due to it; we tell you this and we quote Scripture for it, this perhaps stirs not the heart; but now if we can so present God's wrath to you, to make it real before your eyes, to put you upon this, to bethink yourselves in what a case you would be if now all creatures were taking their leaves of you, if now you were standing before the great God to receive the sentence of condemnation, if God were now at this instant coming upon you: If I say we could put you to it, and so preach as that you should apprehend these things as real before your eyes, this would stick, and more good might be done in one quarter of an hour this way, than perhaps in divers years before. The power of a Ministry consisteth much in this. And I suppose some of you know by experience what that is that now I mean by the Ministers making things real to your hearts. Have not you found sometimes some truths made so real to you out of the word, to your consciences, that you have thought that you have even stood before the Throne of God and you have thought that God was even pronouncing sentence against you? Some have expressed it thus, and have said, such a time I went to hear the Word, and me thought there I was summoned before the great God unto judgment, I saw the Lord God Himself speaking to me, I had represented before mine eyes the wickedness of my life, my danger, the wrath of God, and even the very flashes of Hell fire upon my conscience, I felt this upon me. Now God was in the Word indeed when the reality of things were presented to my soul. And certainly it is the labor and endeavor of godly Ministers in their studies, not only to speak an hour or two out of a text and to wear out so much time; but they are thinking, what way shall I take (& so they pray that God would help them to take such a way) to present such and such Truths in the greatest reality to the souls of their Audience that possibly they can. This is apparent from hence, that the Prophet doth not only tell them of their danger, but speaks as if it were at hand, and makes it thus real before them.

Another Observation is this,

For they know that God must have honor one way or other, either by people's subjecting themselves unto Him, or by God's revenging Himself upon them. Honor, God must have: howsoever you may think the Word of God will pass, yet those that are faithful Ministers, they know God must have His Honor one way or other; either willingly you must come in and give it unto Him, or He will force it out from you: If the joyful sound of mercy be not received, the dreadful sound of war must fill your ears.

For so it is here, They have dealt treacherously, they have begotten strange children; therefore a month shall devour them. Blow ye the cornet in Ramah, and the trumpet in Gibeah &c. Upon this ground, because of their treacherous dealing with God, and bringing up of their children in ways of Idolatry. It is true, when danger is come to a Nation, the people of the Land are ready to lay it upon those that are most free from it. Who is it that men at this day lay the troubles of this Nation upon, but upon those that have all this while stood in the gap to prevent dangers to the Nation, and that have with more prayers & tears sought God than those that are so ready to charge them with it? But this hath been in all ages, the Saints have been made the troublers of a Nation: But is it not Thou and thy fathers house, saith the Prophet, speaking even to Ahab Himself? The troublers of Israel lie not in the Prophets, lie not in the Ministers as men cry out, that they preach sedition.

And it was wont indeed to be the title of Luther that great instrument of God, they called him the trumpet of rebellion: and not a new thing therefore is it, that the Ministers of God that first preach the word of Reconciliation, and then seek to show people their danger, no marvel they be accounted the causers of their troubles, because they will not let people go on quietly in their ways, but in the Name of God oppose, and reprove them. But we know where our trouble lies, it lies in those that are most superstitious and idolatrous, they bring the sword: Do not attribute it to this and the other cause, it is the provocation of the most high God that brought these wars in upon us,: If therefore we be weary of war, let us be weary of our sins. I remember Polanus upon this text hath this Note, and indeed he hinted it unto me; saith he, The Jesuits they cry out of the Gospel in Hungary; a place which is near the Turks, and the Turks you know have often made incursions upon those Countries, and your Papists and Jesuits they cried out of your Evangelici, of your Gospellers, as if they were the cause of the Turks coming in amongst them. But the Lord knows where to lay the burden right.

Again, in the next place, from those words, [ Cry aloud at Beth-aven ] According to that interpretation I gave you, it was the place where one of the Idols were set, and a most superstitious and Idolatrous place. Now mark the difference, it is but only blow the Cornet and Trumpet in Ramah and in Gibeah; but it is cry aloud, or shrike out, and howl, Oh Beth-aven. From thence these two Notes.

When God's hand cometh out against a Nation, it will fall heaviest upon those that are Idolatrous and superstitious. It is true, God's hand hath hitherto fallen heavy and very heavy upon many of our brethren, upon God's dear Saints; but hath it not fallen heavily upon Idolaters and superstitious ones? How ever, mark the end, stay till God hath done, and you will find that the hand of God will be heaviest upon them; Howl O Beth-aven. Those places that have been the nests of superstition and Idolatry, those are the places that His wrath will be most against. And indeed they do begin to howl and cry out already: For though some of God's people have felt hard things, yet, Have two Nations lifted up their hands to the most high God to extirpate God's people? But they have lifted up their hands to endeavor to extirpate a superstitious people amongst us; therefore God's hand is heaviest against Beth-aven.

Instead of repairing unto God by faith and repentance, all that they have to do is to cry out and to howl. Howl O Beth-aven; they were far enough from coming to humble their souls to the Lord, and in a gracious manner to accept of the punishment of their iniquity; and to bear the affliction that God lays upon them; Oh no, but their spirits were vexed and enraged, they could howl and cry out, and that is all. Is not this the way of many that heretofore, Oh how diligent were they in their prayers and worshiping of God, yet when they come into affliction what do they? but vex and rage, howl and cry out; but far are they from giving glory unto God according to that way he requireth; they howl upon their beds saith God, but they did not seek unto me. And God threateneth this in Amos, 3.10. (and that Prophet was contemporary with Hosea) I will turn the songs of their Temples into howlings: They had their singing service before, saith God, I will turn those into howlings, for it is no other, their crying out under affliction and trouble, it is no other before God but as howling. The Lord accepteth in another manner of the cryings of His people under oppression; they cry unto God and send up their prayers of faith, and the incense of a broken heart, and God accepteth of the sighs, and of the moans that they make unto Him, and they do prevail exceedingly with the Heart of God. But for the crying out of wicked and ungodly men under God's hand, He regards it not, no more than howling. Thus it is here, Howl O Beth-aven; much like those in Esa. 51.20. that in the time of distress, are described to lie in the head of all the streets as a wild bull in a net, filed with the fury of the Lord; howl and cry out, and that is all.

After thee, O Benjamin. ] The meaning of the words I gave you. The Notes from thence are these.

[Use] To dwell amongst ill neighbors is a dangerous thing, and we should take heed of it. I remember a Commentator upon this place, upon this occasion makes a grave exhortation to men, that when they are to hire Houses and Farms they should inquire what neighbors were to be near them, and to take heed of dwelling nigh unto wicked men, for saith he, when God • judgments come out against them you may smart, you being so near them they may findg you at least. I have often read of Themistocles a Heathen, that having a Farm to let (and their way was to publish it at the Marketplace) and he added, there is such a place to let, and there are good neighbors, thinking it were more comfortable for men to live near those that are good than those that are wicked.

Secondly, which indeed is the main observation from hence and that which concerns us nearly.

Though we have been in security before, yet if God's wrath come near to us we had need to stir. It is high time to look to ourselves when our neighbors house is on fire. The truth is, we in England have been a long time in deep security, though Germany, though France, though the Low C • untries, the Palatinate, Italy and almost all the Countries about us have been on fire, the Sword hath raged amongst them, and it hath been threatened that it is likely we were the next, and been told us that the Sword takes its circuit and that the Lord is going about to judge the Nations of the earth, and had judged the Nations about us; but because we felt nothing, though it was near us, we had no hearts to prevent it: Therefore God is now come amongst us, and come into the very midst of us. The truth is, we in England did lie a great while as it were like a faggot upon the fire, you know when many faggots are on the fire, the under-faggots they are on fire and they flame, and the faggots a little above they begin to be taken, and the next above those they grow black; but if so be you would not have the uppermost faggot burnt, will you let it lie there and say, though the neathermost faggots be burnt yet this is not touched? Is not that faggot think you in danger? So I compare several Nations to faggots in the fire; It is true, Germany was the under faggot and was in the flame, and other faggots have been burning, and we in England lay as it were on the top of all, and it was a good while ere the flame took us and though we were cried unto to pluck ourselves as a fi • e brand out of the fire, yet we through security lay still, and now the flame hath got us yea though we be now burning in many places in the Kingdom, yet because we find that the heat of the wars are it may be twenty, thirty, or forty miles from us, how secure are we, as if God did not intend us at all, as if we had nothing to do to take notice of God's hand upon our brethren. Wrath is pursuing, but because it is not upon us, Oh the security and desperate folly that is amongst us in the mean time! Just so it was in Germany as travellers observed, that if the wars were but a Town or a few miles from them, they went on in their trading as quietly and securely as ever till at length it came upon them and devoured them. Hath it not been so in many places in England? May it not be said of many places amongst us, as here in the text, Ramah, and Gibeah, and Bethaven, after thee, O Benjamjn? So may we not name several Towns, Banbury and Worcester, after thee, O Exceter, O Bristol? It may be those in Bristol and in Exceter when the wars were in Shropshire and Coventry and other parts, they thought they were free, and they were safe enough: And truly though God hath delivered us all this while, yet if we be secure, it may be as well said of us, Exceter and Bristol, and after thee, O London.

But you will say, What shall we do upon this, when the hand of God is stretched out thus near us?

First, Humble our souls before God, go forth to meet this mighty God with repentance, cry mightily unto him that if it be possible His wrath may be appeased before it fasten upon us. As in that Luke 14.32. it is said of those that are wise, when a great King cometh out against them with twenty thousand, when he was a great way off, they send Ambassadors to desire conditions of peace. Mark, when he is a great way off; So we must not stay till God is come to our gates, till he be just upon us, but while this great King, the Lord God is a great way off, at a distance, we must send unto Him, and meet Him by repentance and by humbling our souls and making of our peace with him. Let not us think 'It is true, the hand of God was against our brethren of Scotland, but they were quickly delivered; but I may say, after thee, O England. We have not done what our brethren did; For it is observed that though the generality of that people were notorious vile, wicked, and rude before these times, but yet partly through the Covenant they have entered into and otherwise, (though no question there is much evil there, and perhaps not the power of godliness so thoroughly as in many of God's people here,) but there is certainly abundance of reformation more in the common people than there is amongst us at this day; which speaks hard things to us: Oh let us go forth and meet our God by repentance.

Secondly, We should rise as one man, sensible of our brethren's misery, and go out and help them. For this hath been our evil, that we have suffered the Kingdom to molder away, our brethren to be destroyed; Oh saith one place, what need we trouble ourselves? and so the Land is destroyed by piece-meal. Certainly it is the duty of the Kingdom and of those that remain, that when they see their brethren though at a distance to suffer so much wrong, they should all rile as one man to venture themselves for the relief of their brethren, and not think themselves secure because it is not yet upon them. We see our brethren of Scotland do so, they were willing to come in with their help, and though the sword is far from them yet no question some of them think of this very text, now the Trumpet is blown in England, in the Northern-parts, after thee, O Scotland, they think after our turn is over, theirs is next, therefore they are willing to prevent it, though it be in such a hard season as this, to help their brethren.

Thirdly, We should be so wise in a way of true prudence to ourselves, as to meet with our danger before it cometh; not suffering our adversaries to make our Country the seat of their war. It is easier to keep an adversary at a distance than to repel him when he is closed with us. This hath ever been the policy of wise men, rather to go out to meet an adversary than to think to have strength enough to repel them when they come. Thus in general.

And then, As Kingdoms, so particular persons they should lay to heart God's judgments near to them; As thus: Dost thou see God's hand upon thy neighbor, after thee, O sinner; thy turn may be next: what is God's hand stretched out, upon your fellow-servant, upon your brother, upon your deer friend? after thee, O sinner, thou art guilty of the same sin, thy turn may be next: Is God's hand out upon thy companion, after thee, O sinner. Oh lay this to heart, think with thyself, my turn may come to be the next, and it may soon come to be my turn. The very thought of this, when God hath struck some with sudden death in a fearful manner, God hath sanctified this to some; what (thought they) if God strike me next? such a one is sent down for ought I know to his place, I may be the next: the thought (I say) of this hath been so settled upon the heart of some, that it hath been a me • ns of their conversion. The Lord make it so to every sinner, that sees his fellow, his neighbor sinner struck before him.

IN the words before you heard that the Lord by the Prophet did not only threaten war, but summon the Cities of Israel, Judah, and Benjamin, as if war were at the gates. But what if troubles do come, we shall do well enough, they will have an end, and blow over again, we shall wear them out: we have been delivered out of great troubles and so we may be out of these. No, 'tis otherwise now, Ephraim shall now be desolate, Ephraim (that is the ten Tribes) shall be desolate; Leshamnne, the word signifies a most stupendous thing, the the hand of God shall be upon them even to amazement, they shall come into desolation, in the time of his rebuke, in the day of his trouble: The words are plain; the Notes from them are these.

That the day of God's people's affliction, is the day of their rebuke. [Obs. 1] See this proved in Numb. 12.14. Moses saith: If her father had spit in her face should she not be ashamed: When God afflicts His people, he doth as it were spit in their faces: and ought not they much more to be ashamed? what ever that wanton generation think or say, that God never chastiseth his people for sin, there is nothing more frequent in Scripture, than this, that God chastiseth His for sin. But they tell us it was in the Old Testament; and herein they show their weakness and a mere cavel, but that which seems to have some show of strength is this.

They tell us, [Obj.] That it derrogates from the satisfaction of Christ.

But the force of this is nothing, [Answ.] for Christ satisfied for them under the Law, as well as for us; they were saved by the same satisfaction that we are, therefore if it now derrogates from Christ's satisfaction under the Gospel, it did then also under the Law.

A second Note is, God hath his set times of rebuke. As they have [Obs. 2] their days of sinning, so God will have his days of correcting; you have your day • of prosperity now, riches honor, & plenty in abundance, but remember it may be the day of rebuke is coming: 'It is good to put this very case to ourselves. I have mercy now both for soul and body, and Oh how comfortable is it, and how happy is my condition! but is there not a day of rebuke coming, when all these will be taken from thee, and then what wilt thou do Oh my soul? Isa. 10.3. and what will you do in the day of visitation?

When wicked men stand out lesser judgments, and corrections, they [Obs. 3] have cause to fear a day of utter desolati • n. Ephraim had days of lesser chastisements, but slighting them, God would try him no more; there are times in which God will utterly pursue sinners to destroy them not for instruction, but destruction: the Lord hath his houses of instruction, correction, and execution, when the first cannot effect God's end, the third shall, and yet the Lord be just and righteous, for the Lord hath no need of us, what is it to him if we should perish everlastingly, He could have his glory from us in our damnation.

That is a dreadful time, when the Lord comes so to rebuke a people [Obs. 4] as t • destroy them; when the hand of God shall be so upon them, as he is resolved never to take it off again, even as it was upon Ephraim at this time, I intend not to mend him, but to ruin him: this now is a most dreadful time; For

[Reas. 1] 1. All that wrath which they have treasured up breaks in then upon them: Now as wicked men treasure up wrath, so doth God Rom. 2.5. Now God lets out the floudgates of His wrath against such a people.

[Reas. 2] 2. Because then, all a man's sins comes together into God's remembrance. In that day I will visit for this saith the Lord God. It may be you are for the present spared, but the time is coming that God will visit, and then look to it.

[Reas. 3] 3. In this day the cries of justice prevails against such men, (I speak of wicked men mingled and intermixed with the godly) In this day God will not call back His anger; there are times in which God doth not stir up all His wrath, as in Psal. 78.38. Many times God's anger is coming against a Nation, family, or person, but God calls it back again: but in this day of rebuke God will not call it back again, but let it forth to the uttermost.

[Reas. 4] 4. Because in this day Mercy leaves such a people, and will never own them to to them any good. Ezek. 7.5. An evil, an only evil, behold, it is come. But that place is most remarkable for this, Ezek. 22.20. I will bring you into the furnace, and there I will leave you. God brings His people into great troubles sometimes, but never leaves them there. But there are some whom Mercy leaves and forsakes in their troubles, and this is a most sad condition, for by this God shows that He will have no more honor by them in their servings of Him, but in their sufferings. God saith thus, Seeing they would not give Me My glory in a way of duty, I will extract and force it from them in a way of suffering.

[Reas. 5] 5. Because the Lord then intends hurt to such a people, the Lord perhaps brings you out of an affliction, but in that deliverance He intends your hurt and no good at all, Jer. 24.9. I intend nothing but hurt to such a people in all My dealings.

[Reas. 6] Because then all Creatures leaves such an one and dares not own him; God being against thee, the Creatures cannot help in the least degree.

Lastly, Because then all services are rejected, and God will [Reas. 7] be no more entreated for them, now conscience smites and torments the spirits, and all the miseries that come upon them are but the beginning of eternal sorrows, and this is a most sad case; therefore let us pray with David, Psal. 6.1. Lord rebuke us not in thy wrath: And as the Prophet in Jer. 17.17. [Use.] Be not a terror unto me O Lord. But now, because tender consciences are ready to think when God rebukes them, or lays any affliction upon them, that it is to ruin and destroy them; as the Israelites said, in Deut. 1.27. Because the Lord hated us, therefore he brought us out of Egypt. In every strait they were in, they conceited God hated them in it, though God had done them good so many times. And hath not this been the reasonings of our unbelieving hearts, and the murmuring of our spirits in our afflictions? Oh take heed of such unbelieving reasonings, they are very much displeasing unto God: There is a great difference between the rebukes of God upon the godly, and the wicked, though perhaps rebuked both in one and the same affliction: as the Apothecary breaks Bezar stones to powder, but is very careful of it, and will not lose the least grain of it. So the Lord's people even in the furnace are as dear to him & have the most experience of God's love to them then that ever they had. Jacob when he lay upon the ground, and had the stone for his pillow, even then he had that heavenly vision from God.

But now the question is, [Quest.] How shall we know whether those rebukes that are upon us are intended for our good or our hurt, our desolation, or our restoration?

It may be known thus: If God's displeasures be such, [Answ.] that we find Him more set against our sins than our persons, 'tis an arument He intends our good not our hurt in His rebukes upon us.

But you will say, This is as difficult as the other, How shall we know God aims at our sins, and not our persons? Thus:

If His rebukes work us to a humiliation for our sins, a resignation of ourselves up unto God's dispose, and to accept of the punishment of our iniquities; this is an argument God aims at our sins, and not at our persons in His rebukes, and so in them our good and not our hurt: But 'tis usual for wicked men in their rebukes to cry out of their sins, 'twas their sins that brought this upon them. But here the difference is thus discerned.

First, They cry out of their sins but per accidence, but of the judgment per se, as we use to say, the judgment troubles them more than their sins the cause of the judgment: but the godly cry out of their sin • per se, and of the judgment per accidence, their sin troubles them.

Secondly, A child of God more desires the sanctification of an affliction than the removing of it; but the wicked care not for removing the cause of judgment [even sin] so the smart the correction may be taken off. It follows.

Some conceive that these words are spoken as the aggravation of this people's misery; and if so, the Notes from them are,

[Obs. 1] That God smites not a people with judgment before he w •• ns them off judgment. Among the Tribes of Israel have I made known this.

[Obs. 2] When God threatens He is real in His threatenings. That which shall surely be.

Ephraim thinks that God intends not him. Sinners think that when God warns them he is not in good earnest, it shall not be, but God saith it shall be, God esteems more of His Word than Heaven and Earth besides, nay Heaven and Earth shall pass away before the least jot or tittle of it shall fail and cursed be that peace that hath no other ground or foundation than this hope, that those things are not true which the Ministers of the Word from the Word threaten against sinners. And yet this is the condition of many people, which doth mightily provoke God, as you may see in Deut. 29.19, 20, 21. If notwithstanding what is written in this book he bless himself, saying, He shall have peace; the anger of the Lord shall smoke against such a man. Oh the bitter aggravating circumstances in this Scripture against such a sinner as this. [Use] Now if God will be so punctual in His threatening word, that it shall be made good, how much more His promising word, for God hath not done so much to make His threatening word good, as His promi • ing word. For,

1. God hath not called such witnesses to His threatening word as to His promising word, there are Three in Heaven and Three on Earth who are Witnesses but not to the threatening word, sometimes in the general he calls the Heavens to witness to His threatening. Hear oh heavens, and hearken oh earth, I have nourished up a people and they rebel against me.

2. To the verifying of a promise there is not only God's faithfulness, but 'tis His faithfulness in Christ, all the promises are in Him, yea and Amen; there is in God's promising word, not only His faithfulness, but His faithfulness in Christ, all the promises are made in Christ, so are not the threatenings, Judgments have not such immediate relation to Christ.

3. More sure, because promises are not only God's Covenant with His people, but His Testament, and so more sure than a Covenant, for a Covenant may be broken on the one party, but a Testament cannot, it being confirmed by the death of the Testator; the promise on our part may be broken, but when we look upon them as confirmed by the death of the great Testator Jesus Christ, we have strong consolation: as 'tis a great evil not to believe the threats of God, so 'tis also a great evil not to credit the promises of God. Christians, you wonder when wicked men believe not God's threatenings and His judgments to tremble at them, Know Oh Christian, that not only men but Angels stand and wonder when thou dost not believe the promises of God when they be so confirmed that we might believe them and walk comfortably.

The revealing of sin before a judgment comes, aggravates [Obs. 3] both the sin and the judgment, the punishment will be so much the heavier, it aggravates the sin, because then there is the greater contempt against God: If a father should desire his child not to do such a thing, nay not only desire him but forbid him, yea threaten him with punishment if he doth it; now if he shall after all this gainsay his fathers will, he puts a greater contempt upon his father, for now he breaks through hedges and fences, which should have kept him in: so when God shall forbid, yea threaten if we will break out it puts a great contempt upon God.

1. The goodness of God is not honored by us, when the Lord for our good shall give us notice of our sins that so we may prevent judgment the desert of our sins, and we notwithstanding sh • l • in, it dishonors God's goodness.

2. The truth of God is not honored, when we do not obey, this is no other than a venturing whether the word be true or no, whether God's words are yea and nay, Oh sinner dost thou know what thou dost, thou temptest God, saying,

3. As it aggravates the sin, so the punishment; the judgment cannot but be the greater, thou canst expect but little pity from the goodness of God which thou hast slighted, when it warned thee of those judgments which are now upon thee, His mercy to remove them cannot be expected. God by His Ministers warned me in such a Sermon, but I went on and would not reform, and now there is matter for the worm of conscience to gnaw upon: that thou mayest say as Job, What I feared is now come upon me, and this is that which aggravates our misery. At this time have not the Ministers of God for these twenty years, especially in these latter seven years made this the subject of their preaching, to warn us of judgments, and now the judgments of God are come upon us, God hath vindicated the word of His servants.

But these words though they may be thus understood, yet I conceive they bear a further signification which is, this: I have declared among the Tribes what shall be without revolk, without [Expos. 2] any change or alteration; I have formerly repented, and have been entreated, but now I will repent no more. They continue God's unchangeable purpose for the desolating of this people, and being thus understood, the Note from them will be this.

That there is a time when there shall be no help to be delivered from judgment, though they should call, cry, mourn, weep, fast, and entreat, yet the judgment should not be removed.

As 'tis said of Esau, He found no place for repentance. Heb. 12.17. There is a great mistake by many in the interpretation of that place, from which text many gather that there may be many tears shed, much sorrow found, and yet no true repentance, but the meaning of the words is this, he found no place for his father