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

CHAP. IX.

VERS. 1.

Rejoyce not, O Israel for joy as other people; for thou hast gone a whoring from thy God, thou hast loved a reward upon every corn-flour.

HERE begins another Sermon of the Pro∣phets.* 1.1 Gualter thinks this to be the sixt Sermon that the Prophet HOSEA prea∣ched to these ten Tribes, wherein he yet goes on in the way as he did before, con∣vincing of sin, and threatning of wrath against Israel;* 1.2 and this Sermon was preached in a prosperous time, when Israel (the ten Tribes) seemed to be in their greatest ruff of pride & jolity. It refers according to Interpreters to one of these two times: Either to some special time when when they prevailed against their Enemies, or to the time when they made their League with the Assyrians.

The time when they prevailed against their Enemies, and so it's thought to refer either to the time th•••• we reade of in 2 King. 13. 15. the time of Jehoash when he beat Ben∣hadad

three times, and recovered the Cities of Israel!

Or that time in 1 King. 14. 13. And Jehoash King of Is∣rael, took Amaziah King of Judah, and came to Jerusalem, and brake down the wall of Jerusalem; and took all the Gold and Silver, and all the vessels that were found in the house of the Lord, and in the treasures of the Kings house, and hostages, and returned to Samaria. This certainly was a time of great jolity and mirth among the ten Tribes, or in the time of Jeroboam 2 King. 14. 28. and so in the time of Pekah 2 of Chronicles, the 28. that was a time of great jolity and mirth to the ten Tribes because of their prevailing, the text saith, They slew in Judah an hundred and twenty thousand in one day, all valiant men: and the children of Israel carried away captive of their brethren two hundred thousand, wo∣men, sons, and daughters, and took also away much spoil from them, and brought the spoil to Samaria. Now in this time their hearts did swell much, for in vers. 10. the Prophet Obed came to them and saith, Behold, because the Lord God of your fathers was wrath with Judah he hath delivered them into your bands, and ye have slain him in a rage that reached up unto Hea∣ven. And now ye purpose to keep under the children of Judah and Jerusalem for bond-men and bond women unto you. But are there not with you, even with you sins against the Lord your God? It seems to be almost the same expression as we have here in the text, as if he should say, Now you purpose to keep the children of Judah and Jerusalem for bond men and bond-women, and you insult and rejoyce, and you think you have gotten the day and you have prevailed; but are there not sins among you? just as he saith here, Rejoyce not, O Israel, for you are gone a whoring from the Lord, as if he should have said, though God hath given you a vi∣ctory and you think you have matter of much joy, yet rejoyce not O Israel as other people.

As other people.* 1.3 Why?

First, Because the conquest you have gotten it is over

your Brethren, therefore rejoyce not as other people, do not rejoyce in your slaying your Brethren as other people (the Nations about you) would rejoyce in the slaying of them.

That's a sad War when the Conquerer hath cause to be sad at the very Conquest.* 1.4 It were no great matter though if other people had gotten the victory they should triumph, why not? though you have gotten the day, yet these Wars are Wars that you should not triumph in, for by this means the Nation of the Jews is grown weaker and is in more danger to be made a prey to the common enemies, and therefore do not you rejoyce as other people might rejoyce in such a Conquest.* 1.5 And Indeed such are our Wars and Victories at this day, we must not rejoyce in our Con∣quests as other people, not so rejoyce as if French or Spa∣niards came among us, or as if we were in a forreign Nati∣on, for our Conquests weakens our own Nation, it is the destruction of our Brethren, and therefore in this we are not to rejoyce as other people in their conquests.

Or secondly:* 1.6 according to others it doth refer to that time when Menahem made a League w^th the Assyrian, 2 King. 15. 9.* 1.7 (for there's no such way to understand the meaning of the Prophets than the reference to the time that they preached in, and that they aim at) we reade that Menahem made a League (that was the King of the ten Tribes of Is∣rael) made a League with the Assyrian that great King, that he might be with him to confirm the Kingdom in his hand.

Now people use when Leagues of passification, and asso∣ciation are confirmed between them and others, to tri∣umph and rejoyce by outward expressions, to manifest their great content in them, Oh! now there is a peace made, now we shall grow stronger than ever we were, and be delivered from many troubles that were heretofore up∣on us. Israel blessed themselves in the Assyrian, in that they had got such a rich and mighty Prince to be on their side, that now they had made their peace with him, they

thought they were safe enough, now they were secure, and contemn'd all threats, and derided all that the Prophets should say against them,* 1.8 now the Malignants they lift up their heads and insult over them that would say, Gods Judgments would follow them if they did not joyn with Gods people in the true Worship of God, they sung away care, and none thought of any danger in regard of their sin, they could not endure to hear of any complaining of any thing that might disturb their jolity and conceipted happiness, that they promised to themselves the continu∣ance of. But now saith the Lord by the Prophet, Rejoyce not wi••h joy as other people, be not too confident with whom you have made such a sure League, for they may prove to be your undoing, it may prove to be the instruments of the greatest wrath of God against you that ever you had, and indeed he was so, the Assyrians that they made their peace withal, and joyned in League with, and rejoyced much in he proved to be the greatest instrument of wrath that ever the people these ten Tribes had; you have made your peace with him, and now you rejoyce; but you have not made your Peace with God saith the Prophet. What good can Passifications, can Leagues made with men, peace struck with them do, so lokng as stil ye go a whoring from your God, and break your peace and covenant with him daily, Oh rejoyce not therefore!

For observe,* 1.9 Though Leagues and peace made with such as have been enemies are matter of rejoycing,* 1.10 but they may likewise be such as we may have little cause to rejoyce in; they have the names of peace and union a while, but suddenly they may change their names, and be call'd a massacre, and ruin, and destruction to a Nation, especially if the foundation of our peace be not laid in reformation; and still a people goes a whoring from their God, rejoyce in no peace that you can make with any whatsoever so long as you go a whoring from the Lord.* 1.11

That's the Note from thence, if it hath reference to the

time when people have been worn out with Wars, they are greedy of any kind of peace, they care not with whom they make it, Oh nothing but peace, let us have that, and if there be but a peace concluded once, upon never such un∣safe terms, Oh! the Bells must ring, and Bonfires must be made. This seem'd to be the condition of the people at this time, but saith God, you are deceived, this peace you have made will prove your undoing, Rejoyce not therefore as other people? for you have gone a whoring from your God.

But those Observations that we may take from either of these two times,* 1.12 from the time that they got conquests over their enemies, or secondly from the time of their peace, put them both together are such as these.

First, Carnal hearts rejoyce and bless themselves in their outward present prosperity, in their Health, Strength, Friends, as if all were wel with them, although they be under much guiltiness, though there be fearful breaches between God and their souls, and how things are between God and them they care not, so be it all may be well with them for outward things; this is the guize for carnal hearts, they are presently upon the merry pin, and rejoyce and delight much if so be that thy may have but any pro∣sperity, though but for a while, if there be no punishment of sin upon them the guilt and polution of sin never trou∣bles them.* 1.13 Saith Augustin in his twelfth Tract. upon John, The joy of the world is nothing else but their wickedness unpunished; if God do not punish them presently then they have a great deal of joy.* 1.14 And in Amos, 6. 4. there you have the dis∣cription of the people of Israel more at large (for Amos prophesied in the same time that Hosea did) They lie upon beds of Ivory, and stretch themselves upon their couches, and eat the Lambs our of the flock,* 1.15 and the Calves out of the midst of the stall, that chaunt to the sound of the Viol, and invent to themselves instruments of musick like David, that drink Wine in bowls, and anoint themselves with the chief oyntments; but they are not

grieved for the afflictions of Joseph. Well; have not you more reason, you afflicted and distressed Saints, to re∣joyce in God without the world, than they have to rejoyce in the world without God? shall not all the wrath of God that hangs over the heads of wicked men, and all the guilt there is upon them damp their joy when they have but meat, and drink, and cloath, and a little outward prospe∣rity, and shall the loss of a few creature comforts, such as many Reprobates have to the full, damp your joy, when you have an interest in all there is in God, in Christ, in the World, in Heaven, in Eternity? when all this is the mat∣ter of your joy, what an unreasonable thing is this?

A second Observation from the words;* 1.16

Rejoyce not O Israel.] When men are jolly and merry, they should consider, Well, but would God have us to re∣joyce? They were jolly and frolick, I but the Prophet comes in the Name of God and saith, Oh! but God is of another opinion. When therefore we find our selves jo∣cund and merry, we should consider, but is God of the same mind that we are of? Many mens rejoycing is so dis∣agreeing to Gods mind, as they dare not so much as con∣sult with God or their own consciences to know what God and conscience will tell them concerning their rejoycing; the more men can prevail with their own consciences to be silent, the more joy they have, yea some there are that have so much guiltinese upon their spirits, as they can have no joy, but at such time when they can take advantage of their own consciences, they are fain to take a time when their consciences are asleep or else they can have no joy; Now cursed be that joy that cannot stand with a free working of a true enlightened conscience.

Thirdly,* 1.17 Men may be in an outward prosperous condition, and yet have little cause to joy in it;* 1.18 all outward prosperity may stand with the heavy wrath of God hanging over the sinners head, he may be upon the very brink of destructi∣on and yet prosper outwardly, outward prosperity may

come in wrath, the curse of God, the poyson of Gods curse may be in the Wine as well as in the Water, wicked men that are poor have their Water poysoned, and wicked men that are rich and prosperous have their Wine poiso∣ned, and what difference is there between drinking poiso∣ned Water and poisoned Wine? the swelling of carnal hearts in their prosperity it is a sign that it is poisoned to them. Outward prosperity as it may come in wrath, so it may stand wi••h wrath, and make way to wrath, by it the vessels of wrath may be fitted to destruction; God ma∣ny times hath a further reach in suffering wicked men to prosper than they are aware of; as Ester, when she invited Hamon to a banquet, he drew such a connexion that he was honored above all the Nobles in the land, and he goes away rejoycing and tells his friends of the great honor that was put upon him; but Ester had another design in it than Hamon thought of, it was not to honor him but to destroy him. So many people whose estates God raises, they make other manner of connexions from Gods dea∣ling with them than ever God intended, they think God hath blessed them, when the truth is God is working their ruin and destruction;* 1.19 As a painted face is no argument of a good complexion, so a prosperous estate is no argument of a good condition.

Rejoyce not for Joy.

Carnal hearts in their joy are set upon jolity,* 1.20 their spi∣rits insult and they think of nothing that should mode∣rate their joy, so the words import, Rejoyce not for joy; if you will rejoyce, let there not be meer joy, but some kind of mixture in it; there should be a mixture of reverence and fear in our rejoycing, we should rejoyce with trem∣bling here in this world.

Whatsoever blessings we have from God, yet (I say) we should rejoyce with trembling here, remembring first our

unworthiness of any good we have, there should be that put into our joy.

Secondly, Remember the afflictions of our brethren.

Thirdly, Remember the uncertain and the vanishing nature of all these things we rejoyce in.

Put these three things alwaies into the Cup of our Joy, else it will be too sweet and will clog the stomach.

Mix the Cup of your Joy with these three Meditations.

First, Your Unworthiness of that Mercy.

Secondly, The Meditation of the Affliction of our Bre∣thren, of yours that have done God more service than ever you have done, or are like to do.

Thirdly, That Meditation of the Uncertainty of al these things that your hearts are so taken withal.

These three Ingredients will make a good Mixture, that we shall not surfeit with our condition.

Do not rejoyce: that is, Let there not be pure Joy. But the strength of this expression lies in the other.

Rejoyce not with joy as other people.* 1.21

First,* 1.22 Be not taken with the bravery and jolity of other people, to think them happy; Oh! It's a fine life to live as they do. The jolity of other people that are in a different way from us, is many times a great temptation to draw the heart to them, because we see they live merrily and bravely. But that doth not reach yet to the main scope of the Prophet.

Rejoyce not with joy as other people.

Secondly,* 1.23 Therefore do not rejoyce as they do in their Ido∣latrous Festivities. Dancing and many waies of jolity that they had in their Idolatrous feasts; we must not imi∣tate Idolaters in their Triumphs. This was the sin of ma∣ny in the primitive times, because they were come new out of Heathenism, they would turn the Heathenish feasts into Christian feasts, and Heathenish customs whereby they were wont before to honor their Idol gods into the custom

of Christians, to honor Christ in the same way; and they thought this was very good, that whereas before they did honor Idol gods, now they thought if they did but turn this to honor Jesus Christ they thought this would be ac∣ceptable. No, this was a great sin, and brought a great deal of evil into the Christian world, and we do to this day suffer in that way; if do tender our respects to God, though it be in the same way that Idolaters do to their I∣dols, we think we do well: and indeed, here's the origi∣nal of keeping this time, both of your Christmass and New-years-day, it is but the changing of them from the keeping of the Heathenish time, to the honor of Christ, and of the Saints. I remember this* 1.24 time two years, through meer providence that Scripture came in our way, I will take away their solemn feasts. And there I shewed how these came in∣stead of the Heathenish times. Now saith the holy Ghost here, Rejoyce not as other people do, do not you imitate them, they have their Idolatrous Feasts, but do not you as they do. We must not take liberty to imitate Heathens and I∣dolaters in their worship, though we think to tender our respects to God thereby.

Rejoyce not as other people.

Not as A people,* 1.25 for the word other is not in the Hebrew: Do not you rejoyce as if you were to continue a people still, for you are to be carried captive and not to continue as a people, do not you therefore rejoyce as if you were in a setled condition; you have brought your selves into such a condition as you are not to look upon your selves as a people, Do not Rejoyce, no not as a people. It's a miserable spectacle to see those who are ready to be destro∣yed to be jolly and merry as if there were no such matter.* 1.26 It is said of the Dolphin, that it sports most when a storm comes: So, when the storm of Gods wrath is arising upon a people then they are most jolly and merry.

Again.* 1.27 Rejoyce not in that manner as others do: others re∣joyce & scorn at the threats of God: So Ephraim had mixt

himself amongst the Nations, and so did scorn at what was said by the Prophet. Do not rejoyce prophane∣ly, do not rejoyce slightly, vainely, do not rejoyce pre∣sumptuously, promising to your selves continuance in your prosperity.

But that which I think is especially aim'd at,* 1.28 is this: Rejoyce not as other people, for, you have not such cause to rejoyce as other people. Why? Israel! Though you be Israel, yet there is not so much cause for you to rejoyce as other Nati∣ons have. Israel (the ten Tribes) prides themselves in their Priviledges above other people, they despised all people in comparison of themselves. But now God tels them, that their sins had brought them into a worse condition than other people were in, and they must not rejoyce so much as they. And from thence this profitable Note may be raised.

Many who look upon others as mean and low,* 1.29 with scorn and contempt in comparison of themselves, yet even these may be in a worse estate than those are whom they look upon so much beneath them. For instance: It may be you may be a man of parts and of esteem, and a man employed in high employments for Church and Common-wealth:* 1.30 Another is in a mean low condition, is of little use, a weak-parted man, and yet that guilt may be upon you, that you have not such cause to rejoyce as this poor man hath which you so con∣temn as one laid by and not worth any thing: It may be you have excellent gifts in Prayer, and are an eminent pro∣fessor; another man or woman is no body in your eyes, they are no professors at all; I, but if all were known, you have not cause to rejoyce as they have that you contemn.

Secondly. Rejoyce not as other people.

Although we enjoy the same blessings that others do,* 1.31 yet we have not alwaies the same cause to rejoyce as others have, though we enjoy the same blessings: I say, it may be others have more cause to rejoyce in a little than we have to rejoyce in abun∣dance: Do not say in your hearts, Others are merry and

chearful, Why should not I be so too? I have as good an estate as such a one hath, & as fair a dwelling as he hath, & as comly children as he hath, why should not I be merry? But it may be ther's not that breach between God & such a one as between God & thee, it may be there is not so much guilt upon the spirits of such men as upon thy spirit, therefore thou must not rejoyce as they do; though thou hast the same outward blessings that such and such have, yet it doth not follow that thou shouldest rejoye as such do;* 1.32 you have cause rather to have your thoughts work thus, such and such men are chearful indeed, yea they may, for they have not provoked God as I have done, I am con∣scious of those sins that I beleeve they are free from: A man that hath a sore disease about him in his body, when he sees others that are merry he thinks with himself, yea indeed you may be merry, but if you felt that that I do you would have little cause to be merry. [ 3]

The third Note is this: Rejoyce not as others.

When men have brought misery upon themselves, this is one great argument of their misery, That they shall see others rejoycing, but all matter of joy shall be taken from themselves. It's not for them to rejoyce as others do, that which is the cause of the rejoycing to others you have had and abused it,* 1.33 you have abused those mercies of God, and now you must not rejoyce as other people do: That place is very no∣table for this in Luke, 13. 28. There shall be weeping and gna∣shing of teeth: When ye shall see Abraham, and Isaac, and Ja∣cob, and all the Prophets in the Kingdom of God, and you your selves thrust out. This is the aggravation of our misery to see others in happiness and in a rejoycing condition, and you your selves cast out,* 1.34 you must not rejoice as others do. As if a man were cast into a dungeon neer the street, and there should be a day of triumph, and feastivitie and jolitie, there should be much rejoycing, musick, and bra∣very without in the Citie, and he lying in a dark dungeon and hears the jolitie of the Citie: this would be a great ag∣gravation

to his misery, yes, would he think, such that have their liberty may rejoyce, but I must not rejoyce as they do; and this will be the aggravation of the misery of the damned hereafter, when they shall see Abraham, Isaac, and Jacob, and all the Prophets in the Kingdom of God, and themselves cast out; it may be the Father shall see his Child in the Kingdom of God, and himself in Hell being cast out; they shal rejoice eternally when I must be in ever∣lasting torments.

The reason follows: Rejoyce not as other people: for thou hast gone a whoring from thy God.

The ground of joy or sorrow is the terms that are be∣tween God and us; sin hath an evil in it to damp all our joy, if we would have joy in any thing let us take heed of defiling it by sin; of all sins, the sin of forsaking God, for∣saking or corrupting Gods Worship, that's such an evil as is enough to take away the joy of a Nation, whatsoever a Nation hath; if it hath forsaken God in matter of wor∣ship it hath little cause of joy, though we should have peace and outward prosperitie, yet if there be not making up of our peace for our going a whoring from God, let there be all the peace that can be made, yet we have little cause to rejoice in it; but a people retaining the true Wor∣ship of God, whatsoever it be in other respects, that peo∣ple hath cause to rejoice. Yea and as a whol Nation, so any particular soul, particular men or women, Christians that live in a Nation if their consciences can tell them that they have not complied with the times and gone a whoring from God in waies of false worship as others have done, they have cause to rejoyce whatsoever befals a Nation; whereas the others that have had complying spirits, though the Nation should prosper never so much, yet they have little cause to rejoyce in that joy: let us therefore be solicitous about nothing so much as about the true Wor∣ship of God.

Yea but this people might say, Suppose we have some cor∣ruptions in the Worship of God, yet we do retain more than other Nations do. Nay saith God, you have gone a whoring; and so, you are more guilty than other Nations. From whence the Notes are:

First,* 1.35 That which we may think a little matter in corrupting Gods Worship, God may call it a going a whoring from Him: it's true (might they say) we may fail in some Circumstances, we go not up to Jerusalem to worship, but still we wor∣ship the true God, and we observe the Law of Moses. No (saith the Lord) You have gone a whoring from Me.

I but still,

Why may not we rejoyce as other people, to be sure we are not worse Idolaters than they, there∣fore though we may not rejoyce more than others, yet why not as others? they make Idols to be their gods, there is nothing so vile among us as among the Nations about us?

From whence therefore the Observation is this, that God charges them more than others,

First,* 1.36 That a people may be free from the gross evils that there are in other people, and may have many good things that other people have not, and yet may be in a worse condition than other people.

You will say,* 1.37 How can this be?

Thus,* 1.38 There may be some sins that they have among them that may have greater aggravations than any sins that other people have, that may make their condition (all things considered) worse. We here in this Land have much rejoyced heretofore in this, that we have had the Doctrine of Religion so pure among us as no people more, and certainly except it hath been through some few that of late daies have sought to corrupt it, certainly that must be said, that the Doctrine hath been kept very pure, as the main things of Religion, and in some things we have gone beyond other reformed Churches, as in the point of the Sabbath a great deal beyond them; and so there hath been here in England for Family Duties, never had God more

honor from any people in the world than he hath had from us in many respects; but yet for all this it seems by Gods dealings with us at this day, that God is more pro∣voked with us than with other people, and the truth is, take these one or two things and I think that no people upon the face of the earth can paralel our guilt, not only no people that are now, but never any people since the world began, as that bitterness of spirit in the hatred of the power of godliness and the opposing of it, and persecu∣ting of it, never was any people so guilty as we have been; in other reformed Churches men may be as forward and zealous as they will and they are not persecuted as they are here, & though they kept the Sabbath more loosly, yet they never persecuted men that kept it strictly, & there was never heard that stopping of the mouth of the faithful Ministry so generally as here in England, if there were but any stir∣ring Ministry in any place, presently fly upon them; and so it may well be said to us at this day, Rejoyce not as other people. God hath spit in our faces, to tell us that our con∣dition is worse than the condition of other people.

Yea but still,* 1.39 If we be Idolaters (would the ten Tribes say) they are so too.

Here was one particular aggravation upon Israel that was not among other people,* 1.40 and that was this, There was no other people would forsake their gods as Israel had for∣saken theirs, Jer. 2. 10. there was never such a thing as for a Land to change their god,* 1.41 (the worst people, for Kedar was the worst sort of people, they were a vile peo∣ple, and yet) go to Kedar and see and search diligently whether any Nation hath ever forsaken their Gods, But you have forsaken Me. And from thence there may be this Note.

That to be constant to ill principles is not so great an evil,* 1.42 as to be false against good principles. (I say) God accounts it not to be so great an evil for men to be constant to their prin∣••les though they be evil principles as for men to forsake

good principles;* 1.43 as now if a man hath been brought up all his daies in superstition and thinks verily this is the right, certainly this man is not so guilty before God as a∣nother that hath been educated in the true worship of God, and hath made profession of the contrary and yet after∣ward doth apostatize, and backslide: God had rather that men should keep to their principles though they be evil, than entertain good principles and forsake them: There are none so vile in Gods eyes as Apostates, there is not so much sordidness and baseness of spirit in those men that will keep constant to their principles though they be evil as in such as will betray their principles that are good.

And then the Principal Observation is this;* 1.44 That the sins of Gods People are the greatest sins of all: the sins of the Saints are the greatest sins of all, and they are to mourn more than any.* 1.45 In Amos, 3. 2. You only have I known of all the families of the earth, therefore will I visit you for your i∣niquities;* 1.46 your sins are greater. And that in Rom. 2. 9. Tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also the Gentile. And we have these two ex∣cellent texts in Jer. 18. 13.* 1.47 Ask ye now among the Heathen, who hath heard such things? the Virgin of Israel hath done a ve∣ry horrible thing; that's the aggravation that it is the Virgin of Israel that hath done such a horrible thing. But espe∣cially that text in Jer. 32. 30.* 1.48 For the children of Israel, and the children of Judah have only done evil from their youth. Now Hierom hath such a Note upon this. What, the children of Israel (saith he) and Judah only done evil from their youth? What, hath none done evil but they? he gives this answer, He that hath the knowledg of God and goes from it, he alone sins in the eyes of God, as for unbeleevers they sin too but it is as if God saw it not, and as if God minded it not, as he saith in the Acts, that he winks at the daies of their ignorance,* 1.49 but they only sin that have had the knowledg of God. We reade of this Philistims that they ventured to

carry the Ark upon Carts;* 1.50 God did not manifest himself provoked against them that carried the Ark so, but when the Levites would presume to carry it upon carts, the Lord makes a breach upon them and strikes Ʋzzah with death; he did bear with it in the Philistins, which was a little before, and it may be they presumed and thought the Philistins carried the Ark upon a cart, why may not we? That which God will beare from others he will not bear from his own, their sins are against Covenant, and that's a special thing, there hath not been that solemn Covenant between me and other people as between you and me: This is a mighty aggravation against the sins of Gods peo∣ple, more than against any people in the world, that they are against Covenant.

Oh! remember this, you that do often covenant with God, when you are in Prayer, Oh! how do you renew your Covenant with God? What promises do you make with God in Prayer, and yet you grow again loose, and false, and vile afterwards? Oh! you must not rejoyce as other people; you look upon a Drunkard that reels in the streets, and hear a Swearer blaspheme the Name of God, yea, but that may not be so great an evil as the vanity of thy spirit, And why? The loosness of thy heart, and those secret sins thou art guilty of, because thou hast so covenan∣ted and bound thy self to God: the Drunkard was never made sensible of his sin and wrath of God upon his con∣science; but the wrath of God hath been upon thy con∣science, and thou hast engaged thy self to God, if he would shew mercy, Oh! thou would'st walk holily and strictly before him: Now doest thou think that thy sins are as the sins of other people? They never had such Soul-quickning Ordinances, but go up and down to Taverns and Alehou∣ses, and never know what a powerful Sermon meant upon their hearts, and had they such means as thou hast, then it's like it would be with them far better than now; and the Name of God is not so much polluted by them as by

thee; thou that art a Professor of Religion the eyes of all men are upon thee, and in thy sin thou doest not only dis∣obey God, but thou doest pollute the Name of God, thou art a stumbling block unto others, and the cause of the hardning of many hundreds in their sins, and therfore thy sin certainly is worse than others. This would be a great Point to shew how the sins of the Professors of Religion are worse than others, and therefore it is not enough for you to say, We are all sinners: No, we must not excuse our selves in this, that others are guilty as well as we, Oh! but consider what aggravations there is of thy sin more than there is of the sins of others; It is a sign of a very car∣nal heart to think to go away thus, it's true, I sin, and o∣thers sin as well as I do; yea, but a true penitent heart wil not only consider that he is a sinner, but what aggravati∣ons are there upon his sin more than upon the sins of o∣thers? and so will lay it upon their hearts, It's true, such and such sin, but had they what I have had, it would not be so with them; my sin that hath broken through so ma∣ny terrors of conscience, and that God hath sought by such means to keep me from my sin, it is a sign of the vio∣lence of my spirit indeed that hath broken through so much as I have done: it is therefore an abominable thing to make our profession in holy Duties a Medium to make our sins less, Doest thou think that this is a means to make thee escape that wrath? Certainly this is a great aggrava∣tion of thy sins.

We have a generation of men among us,* 1.51 that because they are Beleevers, therefore they need no sorrow for their sin, they must have only joy. Now certainly thy being a Be∣leever may aggravate thy sin so much the more,* 1.52 and may make it so much the more vile, and may pierce thy heart so much the more; for if thou beest a Beleever thou know∣est what the pardon of thy sins cost; therefore, certainly Gods mercies towards thee are the aggravation of thy sins: The truth is, suppose our sins were not so great as the sins

of some other people are, yet it is not alwaies an argument that we may rejoyce as other people.

Why so?* 1.53 (you will say.)

Thus:* 1.54 Suppose our sins be but equal, or less than the sins of other people,* 1.55 yet it is more than we know whether God will pass by our sins so much as by the sins of others, What if God out of his Prerogative damn thee for a little sin, and save others that have committed great sins? We have such examples in Scripture, as in the example of Saul, the thing that God cast away Saul for, in its self it was not so much as that which David had been guilty of, he had been guilty of groser sins than that which God cast away Saul for,* 1.56 Saul might have said, this is an offence, but is this like Murder and Adultry? What if it be not, God will pardon David, and cast away Saul. Oh! do not you think to rejoice as other people do; Why, may not God do with his mercie as he pleases, it is his own; God may pardon one, and damn thee eternally: And therefore let no sinner please himself with what others do, for he is not to do as others do. Now it follows.

Thou hast loved a reward upon every corn-flour.

Israel saw the Nations have a great deal of plentie upon their Corn flours,* 1.57 which they attributed to the serving of their Idol gods, therefore Israel thought to comply with them out of the love to the plentie they had, and since the time that she had complied with the Nations about her, she prospered more she thought, and this she loved, by this she was exceeding hardned in her waies of Idolatry, and bles∣sed her self in them. This is the scope. God made many Promises for provision for Israel in his service, but they made accompt to get more in following the waies of the Gentiles, than in following Gods waies: Like Harlots, though they have liberal provision from their husbands, yet they hoping to get more by others, they love braverie,

and jolitie, and they see that other Harlots they live more merrilie, and go finer in cloaths, and can be whol nights in chambering and wantonness, and have good cheer, and they love this, and though they have allowance enough at home, yet they leave their husbands and follow whore∣masters. Just thus it was with Israel, though she might have Gods care over her, and provision for her in the waies of his Worship, yet she beholding the Gentiles living more bravely she would follow after them: At first (as you heard) she hired Lovers her self, but now she loves a reward upon everie Corn-flour, now she expects greater advantage; this indeed was the matter that put her on, the loving a re∣ward upon every corn-flour; she might have many pretences, Why she did not see but that she might do such and such things, and they were not directly contrary to Gods Word, but whatsoever she did pretend in the altering the way of Gods Worship, yet this was the great matter that prevailed with her heart, it was, The loving a reward upon every corn flour:* 1.58 And thus it is with very many that are su∣perstitious, come and speak to them of their waies, they will have very many fair pretences, they think that they have this and that warrant out of the Scripture for it, but all the the while there is a pad in the straw, there is their living, and trading, and estates, and friends that they have an eye upon, and it is that which byasses their hearts and spirits. But divers things have been spoken to the same purpose of this, that we met withal before, only this one Note,

Idolaters do love their Corn and outward prosperity,* 1.59 because it is a reward of their service to their Idols: So the sweetness of our comfort should be in this, because they come from God as a reward of our faithfulness. Shall Idolaters when they look upon their plenty and attribute it to their Idol gods, shall it be so much the sweeter to them? let all our comforts be so much the sweeter to us when we look upon them as coming from God as a reward of our

faithfulness. In Psal. 119. 56. (saith David) This I had, because I kept thy Statutes. You will say, Can we look up∣on any thing as a reward of our righteousness? Free-Grace, and the Gospel-reward may stand together, God may reward according to our works, though not for our works, and God is pleased to call it so for the encourage∣ment of his people. It is very sweet to those that keep close with God when they prosper outwardly, that out∣ward prosperity if it follow our keeping close with God is very sweet,* 1.60 as the Cypher when it doth follow the fi∣gure it doth ad to the Number though it be nothing in its self.

But now we come to the second Verse.

VER. 2.

The flour and the wine press shall not feed them, and the new Wine shall fail in her.

AS when a Father sees his admonitions not regarded by a stubborn Child he doth withdraw his allow∣ance from him;* 1.61 and sometimes you will deal so with your little children as they shall go to bed without their sup∣pers, to shew your displeasure against them; so God deals here, you have had many admonitions, now I will with∣draw your allowance.

The flour and the Wine-press▪] He doth not say, the Field but the Flour,* 1.62 I will let them bring their Corn to the flour; and he doth not say, the Vine, but the Wine-press; the Notes are these.

God often lets wicked men come neer the enjoyment of a mercy,* 1.63 and them cuts it off: as many times the Saints comes neer afflictions, and when they are at the very brink of afflicti∣ons then deliverance comes to them.

Secondly,* 1.64 God doth use to strike wicked men in those things that their hearts are most set upon. They would have their flour and Wine-press to afford unto them plenty, in that

thing God strikes them. Now observe it, whether in Gods waies that are against you God doth not strike you especially in that which your hearts are most set upon, if he doth, know there's the finger of God, and God would have you take special notice of it.

The new Wine shall fail.

The words are in the Hebrew, It shall ••e unto them. The like word we have in Hab. 3. 17. The labor of the Olive shall fail: in the Hebrew shall lie, (that is) it shall not perform what it seems to promise to you;

We are ready to promise to our selves great matters from the creature,* 1.65 or rather think that the creature promises much to us, but we shall find all but a lye; let us learn to promise nothing to us but from the Word that will never lye. Whatsoever you promise to your selves (I say) let it be grounded upon the Word, but if you promise to your selves great matters from any creature, you will find a lye in the Conclusion. We often lye to God in not answering our good begin∣nings, and it's just with God that the creature should even lye to us, and not accomplish what they seem to promise to us.

Lastly,* 1.66 That which men think to get in a way of sin, they shall fail in at last; The way of the wicked shall deceive them, they shall not find what they expected in the waies of sin. The Saints they shall find more than ever they ex∣pected from God, but the wicked shall find less than that which they expected from the Creature. But there is not much difficulty in this Verse, therefore we pass it over briefly.

VER. 3.

They shall not dwell in the Lords Land.

BEfore God was to them as a father taking maintai∣nance away from them, leaving them to suffer want; but here his anger encreases, & here he puts them out of his house;* 1.67 as a Father, first he withdraws allowance from his stout Son, and when that will not do, then he thrusts him out of his house: So doth God here, The wine-press & the flour shall not feed them. And not only so, saith God, but, They shall not dwell in the Lords Land. I will cast them out of my house, cast them out of my Land, I will not suffer Ephraim to dwell any longer there.

[ 1] First, God would make them to know that it was his Land, and that they were but Tenants at will, and that they did enjoy the Land upon conditions of obedience, as appears in Levit. 18. 26.* 1.68 as if he had said, you are Tenants and hold the Land by this Tenure, we reade in Levit. 25. 23. of an Ordinance that God made there that no Land in Canaan should be sold for ever,* 1.69 but only to the yeer of Jubile, the richest man that was that bought never so much Land they could not buy it for ever, he could not have such a Tenure as runs amongst us, To have and to hold for ever. But you will say, what is the reason? it is given in the 23. vers. The Land shall not be sold for ever: Why? For the Land is mine: for ye are strangers and sojour∣ners with me; I have brought you to the Land, and ye are but sojourners with me in my Land. God may dispose of all as he pleases. It's a good meditation for us to work upon our hearts thus, That we are Gods Stewards, the Lord is the great Land-Lord of all the world.* 1.70 When you go abroad into the fields, now you that are godly you may see more Land than is your own, but you cannot see more Land than is your Fathers.

The Lords Land.

It may be said of all the Land in the world, he that is thy Father is the great Land-Lord of the world; howsoe∣ver men respect their Land-Lords and are afraid to displease them, but how little respect is given to this great Land-Lord of the world!* 1.71 The earth is the Lords and the fulness there∣of; well, but though all the world be the Lords Land, yet this Land was the Lords Land in a peculiar manner, the Land of Canaan it was the Lords Land more peculiarly in many respects:

First,* 1.72 It was a Land that God had espied out for his People. In Ezek. 20. 6. as a special place. God was over looking all the world; where should I have a good Land (or Country) to set my People, and the text saith, God had espied it out.

Secondly, It was the Land of Promise, therefore the [ 2] Lords Land, in Heb. 11. 9. By faith he sojourned in the Land of Promise as in a strange Country. No Land in Scripture is called the Land of Promise but only this.

Thirdly, The Lords Land, it was a Land given by Oath [ 3] in Gen. 24. 7.

Fourthly, It was a Land which the Lord brought [ 4] His People into by a strong hand and outstretched arm: Many Scriptures you have for that, as Ezek. 20. 6. &c.

Fifthly, It was a Land divided by Lot, and so the [ 5] Lords Land; not only all the Land, but every piece in it, and the possession that any man had it was ordered by God himself, by Lot.

Sixthly, It was a Land wherein God dwelt himself, a [ 6] Land that God call'd his own rest, Here will I rest for ever, Psal. 132. and God sware unto them that hardened their hearts in the wilderness, that they should not enter into

his Rest, that is, that they should not enter into the Land of Cana••n. It was the Land wherein there was the Ordi∣nances of God, and the Worship of God, and his Honor dwelt there, and so it had a peculiar blessing upon it above all the Land that was upon the face of the earth.

[ 7] Seventhly, It was a Land over which Gods eye was in a more special manner; there's a most excellent Scripture for that in Deut. 11. 12. A Land which the Lord thy God ••areth for, the eyes of the Lord thy God are alwaies upon it, from the beginning of the yeer even to the end thereof.

[ 8] Yea further, This Land, it was a Typical Land of the Church, and a Typical Land of Heaven, for so the Apo∣postle speaking of that place in the Psalms,* 1.73 That he swore in his wrath,* 1.74 that they should not enter in his Rest. The Apostle in Heb. 3. 7. seems to apply it unto the Rest of the Church of Heaven,* 1.75 and in 1 Chron. 16. 15. Be ye mindful alwaies of his Covenant, the word which he commanded to a thousand gene∣rations, even of the Covenant which he made with Abraham, and of his Oath unto Isaac, and hath confirmed the same to Jacob for a Law, and to Israel for an everlasting Covenant; saying, Ʋnto thee wil I give the land of Canaan, the lot of your inheritance. Mark; that he would give unto them the Land of Canaan: This must be remembred to a thousand generations, and it must be a Law to Israel afterwards. Certainly this notes that God aim'd at more by the Land of Canaan than meerly to possess them of so much ground.

[ 9] Further, Yet there are divers Titles that are given to this Land; it is called an Holy Land in Zach. 2. 12. and it is called a good Land in Numb. 14. 7. that which is transla∣ted in your books exceeding good, is, very very good: it's a pleasant Land in Ezek. 7. ult. a garden of Eden in Joel, 2. 3. a glorious Land in Dan. 11. 16. & 41. verses. and the glory of all Lands, Ezek. 20. 15. and a goodly heritage Jer. 3. 19. Now (saith my text) They shall not abide in the Lords Land. Now from all these Titles we are not only to take notice of this:

That it should be a great Judgment of God to drive them out of such a good Land.

And observe,* 1.76 It is a great judgment of God, for God through the sins of a people, to drive them out of a good Land. Truly some times, I suppose when you travel abroad where there are fair prospects, you cannot but have such a meditation, Oh! how vile are the sins of this Land, that should provoke God to cast us out of such a good Land as this is? And most of the Titles,* 1.77 though not all, they may be given to our Land that was given to the Land of Canaan; and cer∣tainly if God should proceed in his wrath to cast us out, it would be a heavy judgment to consider of, They laid the pleasant Land desolate. Howsoever wicked men may cry out of Gods servants that they are the cause of the trouble of the Land, yet certainly it is the wicked and ungodly that are false in the Worship of God,* 1.78 they are wicked men that lay the Land desolate. Also we might here observe that, To be cast out of those mercies that God by an extraordi∣nary providence hath brought to us, is a sore and a grie∣vous evil.

But now the main end that I name all these Epithites,* 1.79 it is this: To shew unto you, the Excellency of the state of the Church of God. The Rest of Canaan was a type of the Rest that God hath in his Church, and all those that are Members of the true Church of God they have a share in it, to rejoyce in; to enjoy God in his Ordinances, it is to enjoy that which is typified by all this.

Thou who art a Beleever,* 1.80 hast a good Land, the Garden of Eden,* 1.81 a glorious Land, and that Land which is the glo∣ry of all Lands, there are abundance of excellent priviled∣ges that do belong to the Church of God; and as it is a jugment to be cast out of such a Land as this was, so it sets out the great judgment to be cast out from the Church of God, or for God to deny to give unto us the bless••••g of his Church; you know what a great affliction it was to Moses to think that he should not come into that good Land,* 1.82 Oh!

how did he pray to God that he might come into Canaan? Certainly it is that which we should pray for, that we might live to come into Canaan that God is a bringing his People into: now let us not murmur as they did in the Wilderness, and their carcasses did fall in it, but let us go on and be as Caleb and Joshua, of another spirit, and not fear our Adversaries, but go on in Gods way, and the Lord will bring us into the good Land; it's true, we have de∣served to be cut off in the wilderness, but certainly God hath a Canaan for his People, a Canaan yet to come for his People, the Lord hath great things to do for his Church, and there are many expressions upon which some think that God even will make use of this Canaan yet for to be the place of his chief Majestie and glory that shall appear in this world; but however that be, yet the Lord hath a Canaan for his people that we may confide in. It follows.

But they shall Return to Egypt, and they shall eat unclean things in Assyria.

For the returning to that we have had before. But be∣sides that, they shall be brought to that poverty and mise∣ry to eat unclean poluted bread, whereas before they had a∣bundance: Peter would eat nothing that was unclean till God warned him, but the Assyrians would bring them unclean meat and bid them eat, they would say, We can∣not, this is against our Religion, and against our Consci∣ences. Your Consciences! what do we care for them, eat it or starve, so they were forced to eat. Whence ob∣serve,

That it is a great misery to be brought under those men that will have no care, no regard of the consciences of men.

But that which is especially aimed at here, God would take away all notes of distinction between them and the Heathen, this was a means to keep them from mixing with the Heathen, but now saith God, All is gone, let them

go (saith God) and eat unclean things, as for the Cove∣nant with me it is wholly abolished, I will own them no more than the very impure Heathen, they would make Leagues with the Assyrians, wel, they shal partake w^th them and be filthy and unclean as he; and they defiled Gods Worship by mixing heathenish polutions with it, now God gives them up to all Heathenish uncleanness, as they were like the Heathens in inward uncleanness, so let them be (saith God) in outward uncleanness. There is these two Notes.

First,* 1.83 Those that will make Leagues with wicked men, it is just with God that afterwards they should come and be inthrall'd in all the wickedness and abominations of those wicked men. They were indeed at a distance from them before, but when once the peace is made, they come now to be all one with them.

But the main is this,* 1.84 That, when men are inwardly unclean, God doth not care for their outward cleanness. Thus many professors of Religion defiling their consciences, and be∣coming like the wicked in inward sins, at length God leaves them up to themselves that there should be no diffe∣rence between them and the wicked in their outward a∣bominations. Have you not known some examples in this kind?

Lastly,* 1.85 If it be such a judgment to eat unclean things with the Gentiles, even meat to satisfie thier hunger, Cer∣tainly then it is a fearful evil for any of the Saints to partake with ungodly men in unclean wicked worship. There might be as much excuse for this as one could imagin, why Lord (they might say) shall we starve? True, they might no question eat that which was unclean rather than starve, but yet it was a great misery that they were in, that they could have nothing to eat but that which was unclean: but now the other is, not only an affliction, but sin, and indeed the moral of it is to shew the great evil that there is in joyning with any way of false worship; to joyn false worship it is a

great evil, and an argument that when God leaves us to this, he disclaimes us. Cyprian dehorts Christians from communicating with wicked Ministers, from this place: Ne sibi plebs in hoc ••••andiat••r, & cum pro Hoseam Prophetam comminetur & dicat censura Divina, &c. I do not speak of not joyning in Worship, if there be unclean ones there, Ministers, or People. And I am perswaded if it be through∣ly weighed, there will no body be found to be of that mind; for it is impossible that any Church in the world but in time there will be some that are wicked which will be present: but this is not that that causes many to for∣bear, (not the presence of wicked men) but find the un∣cleanness of the Worship, some things that was done actu∣ally there, that their consciences told them to be sin.

Secondly, Because they could not do their duty as they should, but if they can have liberty to do their duty, and the Worship be not polluted, I think upon serious consi∣deration there can be no question made: although there should be some that are unclean admitted, yet if there be in the Church any order and government, that the un∣clean may be cast out, and libertie that every one may dis∣charge his duty, as to go and admonish, and take two or three and then tell the Church, and so to deliver his own soul, no doubt but they may communicate.

VER. 4.

They shall not offer Wine-offerings to the Lord; neither shal they be pleasing unto him.

THE Prophet in the Name of God proceeds to further threatning of Israel; and this in the 4^th verse is a very dreadful one: They shall not offer Wine offerings to the Lord;* 1.86 neither shall they be pleasing unto him.

In their offerings there was wont to be Wine and Oyl; to note cheerfulness in Gods service: thus in Numb. 15. 5. The fourth part of an Hyn of Wine for a drink offering shalt thou

prepare, and for a meat offering thou shalt prepare two deals of flowr mingled with the third part of an hyn of Oyl. But now al joy shal be taken away, there shal be nothing but sadnes and sinking of spirit under their misery, no Wine offering.

Hence note,* 1.87 That, those who abuse their joy to their lusts when they have it, it's just with God it should be taken from them, that they should have none to give to God though they would never so fain.

Secondly,* 1.88 This makes an affliction to be bitter and grie∣vous indeed, That all joy and comfort in Gods service is gone; for that's the scope, They shall offer no Wine offerings, all their joy in the service of God shall be gone; they shall not on∣ly have sorrow in their outward afflictions that are upon them, but every time they come to think of any service of God their hearts shall be dejected, all their joy in the ser∣vice of God shall be taken away: there was a time when some of you were wont to offer Wine offerings to the Lord, that is, to have much joy and comfort in the service of God, but is not all gone? where's your Wine offerings to the Lord? you can now perform duties, but your hearts are heavy and dul in the performance of them, there's no sweetness, there's no enlargement of spirit in holy duties, all the Worship of God is a burden now unto you. Now there is no burden of affliction so great a burden as when the duties of Gods Worship comes to be a burden. The Saints, so long as they have a Wine offering for the Lord in holy duties, so long as their spirits in holy duties can be free and joyful, their afflictions are not very burdensom, they are well enough, this is more delightful to them than all the Wine in the world, for they can say of Gods love, They love is better than Wine; so they can say of their love to God again, That our love unto him is more comfortable to us than any Wine in the world; Now though they be in afflicti∣ons, their estates are gone, that they have no Wine to drink themselves, yet they have a Wine offering to offer unto the Lord. It's no great matter though we

have not Wine as we were wont to have at our Tables, but when we go to worship God, we have a Wine offering for him at any time; and this makes glad the hearts of the Saints more than the hearts of all the men in the world can be glad when their Corn, and Wine, and Oyl encrea∣ses.

They shall offer no Wine offerings; neither shall they be pleasing unto him; they shall not be sweet to him, whatsoever their offerings be. Now that they offer to the Lord, God will take no delight in them, they will be but sowre things un∣to the palate of God, the offerings of the Saints in Gods way they do cheer the very heart of God; And hence is the reason of that phrase that we have,* 1.89 That Wine doth cheer the heart of God and man, it cheer'd Gods heart to have offerings offered in a holy manner to him, the greatest joy that God hath in the world is in the offerings of the Saints, which should be the greatest encouragement to them; men by their Wine and good Cheer may make themselves merry, may make their friends merry, but by their holy offerings they do cheer the heart of God, they are as sweet-meats to God, all the Wine and delightful things in the world they are as sweet (I say) to God, as all the Wine and delightful things in the world are for men. Thou hast a cup of Wine for thy friend to cheer him, but hast thou a cup of Wine for God to cheer his heart? that is a gracious holy offering unto God: Surely that which is most sweet to the Soul of God should be most sweet to our souls:* 1.90 You would wonder to hear a man say that he takes as much delight, and he can recreate himself as much in reading, in praying, in hearing Sermons, in holy con∣ference as you can do in all your good cheer, in playing and drinking of Wine in bowls; you think that men are mad to say, that they have as much pleasure in those things, as playing at Cards, and merriment, and musick, and good cheer: you call upon them to play at Cards with you, or be merry, you say to them, why should you be dumpish

and never be merry? they tell you again, That they can be as merry and as cheerful in hearing the Word, and pra∣ying, and reading, as you in all your playing, and all that that you account delightful. You say to them, That they have no recreation. They tell you, That those things that are your burdens, are their recreation; you think it strange. Why should you wonder? Surely that that swee∣tens and joyes the heart of God, that must needs be the re∣joycing of the hearts of those that have the Spirit of God in them; you have joy and mirth in such and such things; these are sweet to you, yea, but do these things rejoyce God, are they sweet to God?

But now, this is the threatning here, They shall not be sweet now to him: nothing that is tendered to God from them shall be pleasing to him; no saith God, now I will have other waies to glorifie my self in upon you, not by your offerings, I'le rather glorifie my self in your miseries, and they shall be sweet and delightful to me. If an Hypo∣cri••e hath never so great enlargements in duties, these would not be pleasing to God, Gods palate is more deli∣cate than to tast such sowre and sapless things, than those are that comes from them.* 1.91 Saith Tertullian, The Spirit of God is a most delicate thing, it hath a delicate palat, and such swill that hath such mixtures of filth as your services have, how can they be sweet to the delicate palat of the Spirit of God? you are Hypocrites, your lives are naught and filthy and unclean, therefore none of your offerings can be sweet, they are but swill unto that palat of mine.

It follows.

Their sacrifices shall be unto them as the bread of mourners.

The Hebrew may be taken substantively, or adjectively, as thus: For the bread of mourning, or the bread of mourners, either of both two may be taken according to the original, Now by the bread of mourners is here meant unclean bread.

for so it is interpreted afterwards, It shall be unclean.

But why the bread of mourners unclean? This Text hath reference to what you reade in Numb. 19. 11. and 14.* 1.92 verses, you may reade there, that the dead body of a man it did defile whatsoever touch'd it, yea, whatsoever came neer it, and all those that were at Funerals that did mourn for the dead, that came to the place where the dead body was, to mourn with the friends for the dead, they became unclean by the dead body:* 1.93 And that's observable, that the dead body of a beast did not make men so unclean (by legal un∣cleanness) as the dead body of a man did. The dead bo∣dy of a beast made one unclean but only till the evening, in Numb. 11. 31. but the dead body of a man made a man unclean seven daies. So you shall find in the former chap. of Numbers, that they must be seven daies before they could be clensed;* 1.94 and this was to note: That there were more remarkable expressions of the anger of God upon the sin of man in the dead body of a man,* 1.95 than in the dead body of a beast;* 1.96 one made unclean but till evening, and the o∣ther seven daies. But the reason why there was this un∣cleanness from the dead body, was:

[ 1] First, To note the uncleanness that there is in sin, in dead works, that those that did meddle with them they were polluted, yea, the uncleanness that there is in coming near unto sinners; the coming but near to them, all that was in the tent was polluted.

Secondly,* 1.97 It was to shew, how little pleasing to God Fune∣ral mournings are, for they were made unclean by them: they were made unclean by their Funeral mournings, for this bread of mourners is the bread that they eat in their Fu∣nerals. The Gentils did mourn for their dead in an inor∣dinate manner, exceedingly; and God would have a dif∣ference between his peoples mourning for the dead, and their mourning,* 1.98 because that he would keep up his peopl•• faith, and the hope of resurection from the dead, where∣as had they had liberty to mourn so excessively as the Hea∣thens

did, by this means the very faith and hope of resur∣rection from the dead might in time even almost have been extinguished, therefore God would have them take heed of that, and therefore he did so ordain in the Ceremonial Law,* 1.99 that al the mourners for the dead they should be un∣clean for so long a time. As for any that doth give liber∣ty in their natural affections, and doth not hold the reins of them in their mourning for the dead, I would apply to them that Scripture, in Jer. 31. 15, 16. Thus saith the Lord, A voice was heard in Ramah, Lamentation, and bitter weeping, RACHEL weeping for her CHILDREN, refused to be comforted for her children, because they were not. But now, Thus saith the Lord, Refrain thy voice from weeping, and thine eyes from tears, thy work shall be rewarded, and thy children shall come back again. So it followed afterwards. Do not weep as others, let us not mourn as others that have no hope, remember that the mourners for the dead in the Law they were to be unclean for seven daies.

Thirdly, it was to note this, That God would have cheer∣fulness [ 3] in his service, and therefore the bread of mourners is accounted polluted.* 1.100 Levit. 10. 19. we reade of Aaron when there was such an occasion of mourning as ever was (al∣most for a man, for the death of his children that were so eminent in office, and were destroyed so with such a visible hand of God (fire from Heaven) when Moses was angry that the Priests had not eat of the sin offering, saith Aaron, If I had eaten of the sin offering to day,* 1.101 should it have been accepted? It would have been but as the bread of mourners. I that have bin struck this day, and am in such a dreadful condition, Would God have regarded the sin offering? God required joy in his services in Deut. 1••. 7. 18. verses, and hence that profession was required in Deut. 26. 13, 14. verses, Then thou shalt say before the Lord thy God,* 1.102 I have brought away the hallowed things out of mine house,* 1.103 and also have given them un∣to the Levite, and unto the Stranger, to the Fatherless, and to the Widdow, according to all the Commandements which thou hast

commanded me,* 1.104 I have not transgressed thy Commandements, nei∣ther have I forgotten them. And then in the 14. vers. I have not eaten thereof in my mourning &c.

They were to profess this to God, That they had not eaten thereof in their mourning; this was to shew, that sacrifices offered with a sinking heart in sorrow, is not pleasing to God,* 1.105 God loves a cheerful giver. We must not pine away in our iniquities, sullenness and dumpish∣ness even in sorrow for sin it sowres our spirits and services, and makes them unacceptable to God; (I say) a sullen, dumpishness of spirit, though it be in sorrow for sin, it sowres our spirits and makes our services unacceptable to God. There is a groaning and a sighing one to another▪ or rather, against one another: that is condemn'd in Scripture in Jam. 5. 9.* 1.106 the words in your books are thus, Grudge nor one against another, but in the Original, Sigh not, or groan not one against another; you shall have many that in company with others have a pensive dumpish spirit, sighing and groaning,* 1.107 and making their society to be bur∣densom to others. Saith the holy Ghost, do not sigh and groan one unto another, there is a sullen dumpish sighing of spirit and dejection of soul that is as unpleasing to God as it is unto men, it polutes the heart, and pollutes duty.

But (you will say) Is all mourning forbidden? that here the holy Ghost should say, Their offerings should be as the bread of Mourners. Christ saith, blessed are the Mourners, and the Sacrifice of God is a contrite heart.

It's true, an evangelical sorrow is accepted, but that hath sweetness in it, it is not bitter, that's not a dejected spirit, it's not a mourning that causes dejection or sullen∣ness, or straightness of spirit, but that mourning doth enlarge the heart and makes it active for God;* 1.108 hence in Ezra, 9. 5. although we reade before that Ezra was astonished at the sin of the people, yet saith he, at the 5. verse, I arose from my heaviness at the evening sacrifice, when the time came that I should sacrifice unto God my heaviness did not hin∣der

me in holy duties. But how many are there that sink down in their heaviness, and when God calls upon them for any duty, they cannot arise, they are so over-burde∣ned with heavy spirits? There they sink down in a sullen way,* 1.109 and shall God accept of such a service as this is? You may please your selves in it and think it is humiliation, but there may be much pride in dejection; there is none so proud a spirit as the Devil is, and yet no spirit so dejected as the Devil is.* 1.110 Lead we know it melts soonest, but it con∣sumes in the melting: and many times there may be such a spirit that may be ready to sorrow upon any occasion, and to melt, but it's such a melting as consumes the strength of it that it is unfit for any service that God calls for, now such services as you in such a mourning way tender up to God are not accepted of him, Remember this text, Their offering shall be as the bread of mourning.

Gualter hath a Note from this: God would not accept of the offering of Mourners, they were unclean, yet (saith he) there are many that seek to get their greatest gain from Funeral mournings, and fall of enveighing against them that get gain that way; as their Priests and Officers that use to tend upon Funerals for gain, he calls them Vultur•• and Crows that do flock to dead bodies, and Sepulchers Dogs, (those are his words) that seek to get advantage by Funerals.* 1.111 And we know heretofore what abundance of ad∣vantage there was gotten by Funerals, scarce could you bu∣ry a child under three or four pounds, such kind of fees there were, and made them even rejoyce when others did mourn, and getting a great part of of their livelihood from the bread of Mourners.

And Theophylact hath another Note from this place, The bread of Mourners.* 1.112 That is, those things offered to God gotten by oppression, as thus; suppose a man or woman gets an estate, and gets it in an oppressing way, it may be they are at home and merry, but it may be the poor chil∣dren or widdow is mourning for those morsels that thou

art rejoycing in, but it is the first Note that is the most ac∣cording to the mind of the holy Ghost, the mourning that hath respect to the funerals, and so especially at the deje∣ction of spirit in holy duties. It follows,

The bread for their soul shall not come into the House of the Lord.* 1.113

The bread for their soul.] That is; When they are seeking God even for their very lives. By Bread, is to be under∣stood, their oblations more generally,* 1.114 not only Bread, but their Oblations, As Malac. 1. 7. Ye offer polluted bread upon mine Altar: it's taken generally for all kind of offerings upon Gods Altar. So, The bread for their souls, that is, those offerings that they did offer for their very lives.

Now from thence the Note is this:* 1.115 That it's a sad thing when a creature would seek to God for his very life, yet then God rejects him and his offering too. Before these people they did reject the voice of the Lord at the Temple, and they kept others from going to the House of the Lord, they thought sacrifices elsewhere would serve the turn as well; but now they shall be far enough from bringing any sactifices to the House of the Lord though they should desire to do it for their very souls. Thus many who in the time of their pro∣sperity do neglect the Worship of God and slight it, and think there is no great matter in it,* 1.116 but afterwards when they see their very lives, their souls lie at the mercy of God, then they would fain seek God for their lives, they see they are undone if God be not merciful to them, yet then God rejects them, their offerings then for their souls shall not come into the House of the Lord, that is; will not be accepted of God. When a man is crying for an Alms, but for a piece of bread, to be rejected is something; but when a man is crying for his soul, then to be rejected, and by God himself, this is more grievous.

Secondly, The bread for their soul, that is, The bread they

have to maintain their lives withal, if they would offer that to the Lord, it should not come into the house of the Lord to be accepted;* 1.117 for by bread for their souls, may be meant, the bread that they have to maintain their lives, for so we find the Scripture cals the soul,* 1.118 the life of a man, in Mat. 6. 24. Is not the life more worth than meat? the words in the original are, Is not the Soul of man? It is here the bread for the soul, that is, the very bread that they have to main∣tain their lives, their necessary bread that they have to live on; although they should be willing to offer that to the Lord, it shall not come unto him. Now this is as if the Pro∣phet should say to them,* 1.119 Now you cannot be brought to them to offer your superfluity to God, but your condition shall be such as if you would offer the necessary bread you have to preserve your lives, if you would offer that to God, God will not accept of it: As if a man were so poor that he were ready to starve, and yet for all that such a man would say, Wel, though I starve, yet I wil offer this I have to live on, and I would offer this to God rather than have it my self, now you would think this should be an argu∣ment of a great deal of devotion. But the case shall be now, that though you would seek God with such earnestness, yet the heart of God shall be so hardened against you as they will not be accepted.

Those who in time of prosperity are loth to deny their ease,* 1.120 and loth to lay out any thing of their superfluity for God, but time may come that though they should be willing to bite off their very nails, and pluck out their eyes, and tear their very flesh in indignation for their sin in respect unto God any way, yet this God shall not vouchsafe to have regard unto.* 1.121 Therefore this learn by it, to seek God while he may be found, and not to stand upon your own terms with God in the day of your prosperity, and to say, I cannot spare this and that for him; but if we deny God now what is his due, though we would give to him hereafter that that our lives lay upon, yet it shall not be accepted.

3. Bread for their souls:* 1.122 that is, they shall have no more bread than will serve for their very life from hand to mouth, they shall have nothing to bring to the House of the Lord, they shall be so put to it, when they are in cap∣tivity, they shall be kept so strictly, as to have nothing but bread and water, nothing but from hand to mouth; they shall be far enough from having any thing to offer to the Lord, to be accepted of him; if they should think of bringing any thing to the House of the Lord, alas! what have they? nothing but a little bread for their soul.

From whence the Note is this,* 1.123 To have no estate to offer to God in his service, in the waies of his publick worship is a great af∣fliction. It follows.

VER. 5.

What will ye do in the solemn day, and in the day of the feast of the Lord?

NOW they shall remember their solemn daies, their feasts, and see themselves cut off from any further enjoying of them,* 1.124 it must needs be a great sadning unto their spirits to think what daies once they had, Oh what solemn times and feasts that they did keep to God; for a∣ny to sit down in times of affliction and say, I remember what daies of joy in the service of God I once had, but now they are gone, Oh! the daies that I was wont to have, how sweet were they? but all is now past and we must sit down in sorrow and affliction. There was a time (saith God by the Prophet) that you would not suffer any to go up to the feast, but now you shall be far enough from Jerusalem or any other place of Worship, and the very remembrance of those solemn daies shall be grievous to you, Oh! what will you do in those solemn daies? Those solemn daies were daies of joy, in Numb. 10. 10. Thus I think some carry it, they make those feasts to be the feasts that they should have

gone up to Jerusalem in;* 1.125 but I take not this to be the scope of the holy Ghost here, but rather thus; by the solemn Daies and Feasts of the Lord is here meant, the solemn day of Gods wrath and vengeance upon them; now for the making out of that I shall shew first, that in Scripture the day of Gods wrath is call'd the solemn day, and the day of Gods feast is the day of his wrath, a day wherein God feasts.

First, The solemn day it is the day of Gods wrath, in Lament. 2. 22. Thou hast call'd as in a solemn day,* 1.126 my terrors round about, so that in the day of the Lords Anger none escaped. So that the solemn day is the day of the Lords anger there.

And Secondly, The day of Gods Feast, that time when God doth execute his wrath upon wicked men is the day of a feast to God.* 1.127 In Revel. 19. 17, 18. verses, (besides o∣ther texts) An Angel cried with a loud voice to all the fowls that fly in the Heavens, Come, and gather your selves together to the supper of the great God, that ye may eat the flesh of Kings, and the flesh of Captains, and the flesh of Mighty men, and the flesh of Horses, and of them that sit on them, and the flesh of all men both free and bond, both smal and great: it is the day of the Lords feast. Now 'tis a solemn day,* 1.128 a day of the execution of Gods wrath, because now God executes wrath publickly and brings much wrath together. Thou hast call'd as in a so∣lemn day my terrors round about. You know that in the day of a petty Sessions there may be some justice done, but more privatly: But in a day of solemn Assizes, when there is a full Goal delivery, then judgment is done publickly; so God executes justice sometimes upon men particularly, but God hath his solemn day to execute his judgments publickly before all, and then the Lord feasts.

The day of execution of Gods wrath upon wicked men is a day of feast,* 1.129 upon this ground.

First, Because the day of their feasts were daies of slay∣ing sacrifices, so they should now be slain, and God would [ 1] account even their bodies that were slain to be as sacrifices

for this great feast of his,* 1.130 In Isa. 34. 6. The Lord hath a sa∣crifice in Bozrah, and a great slaughter in the Land of Idumea. And in Zeph. 1. 7.* 1.131 The day of the Lord is at hand, the Lord hath prepared a sacrifice, he hath bid his guests. And then it shall come to pass in the day of the Lords sacrifice, that I will punish the Princes, and the Kings Children &c. He hath bid his guests; so here's the feast of God, and the slaughter of great men are here, the dishes as it were of sacrifice that God would have at this his feast,* 1.132 the Executioners of Gods wrath are now his Priests to kill his sacrifices. Soldiers and Execu∣tioners they are turned the Priests of God for to kill his sa∣crifice for this his feast.* 1.133 Hence in Jer. 6. 4. Prepare ye War against her,* 1.134 it is in the Original, Sanctifie the War; and in another Scripture, those that were the executioners of Gods wrath, were call'd Gods Sanctified ones.

And then further,* 1.135 A day of Feasting is, a day of Rejoy∣cing; this day of the execution of Gods wrath upon sin∣ners, especially great sinners that do escape mens hands, it is a day of Rejoycing to God, as in a day of Feast: And this word that is translated Feast,* 1.136 it signifies Dancing, it is a day wherein the Lords heart doth as it were leap within him because of joy,* 1.137 God rejoyces in the execution of his righteous judgments upon them; therefore Gods wrath in Scripture is call'd Wine, They shall drink of the Wine of his wrath:* 1.138 the Lord at length when sinners continue impeni∣tent is as much delighted in the execution of his Justice,* 1.139 as men can be in drinking of Wine.* 1.140 In Deut. 28. 63. As the Lord rejoyced over you to do you good,* 1.141 so the Lord will rejoyce o∣ver you for evil. And in Ezek. 5. 13. Thus shall mine anger be accomplished,* 1.142 and I will cause my fury to rest upon them, and I will be comforted. (It's a very strange expression.) Oh! let us, my Brethren, take heed how we rejoyce in sin, God may rejoyce in the execution of his Judgments upon us due to our sin. Men have their daies in joy and mirth in sin; and God hath his daies of joy and mirth in the exe∣cution of his wrath; Oh! how sad is the condition of a

creature when the infinite merciful God shall rejoyce in his ruin! Surely then, if God doth so rejoyce in the exceuti∣on of his wrath upon wicked men, then the Saints also may rejoyce;* 1.143 in Psal. 58. 10. The righteous shall rejoyce when he seeth the vengeance, he shall wash his feet in the blood of the wic∣ked: Taken from the custom of those Countries, that were wont after their travels to wash their feet with cold water,* 1.144 and that did refesh them: so the blood of the wicked should be refreshment to the righteous. Now this is not an insulting joy over them,* 1.145 but rejoycing in the honor that God hath, and in the good that doth come to the Church by the execution of such men, both unto God and to his people.* 1.146 So that it follows in Psal. 58. 11. Ve∣rily there is a reward for the righteous; verily there is a God that Judgeth in the earth.* 1.147 The Saints may look upon wicked men when they see them executed and pitty them as men; but they may rejoyce in this, because they see such a spe∣ctacle before them as makes this Scripture to be good, Ve∣rily there a reward for the righteous; verily there is a God that judgeth in the earth. And in Psal. 52. 6. The Righteous shall see,* 1.148 and fear, and laugh: Mark, though he may rejoyce,* 1.149 yet he must have fear mixed with it, he shall see, and fear, and laugh. And note, that Scripture is spo∣ken of a great Courtier, of Doeg, one that was a most de∣sperate enemy to Gods people, one that watch'd all the waies he could to do mischief, and especially to do mis∣chief to David, and he was the man that came and stir'd up the King against David, this 52. Psalm, is made concer∣ning this Doeg, and a Prophesie of his destruction, saith the Spirit of God, The Righteous shall see, and fear, and laugh:* 1.150 If a man can keep his heart spiritiual, sanctifying Gods Name in the beholding such an object, those that are e∣minent wicked men brought to execution, he may Lawful∣ly according to the mind of God, feast his eyes in the be∣holding of it, such a day is call'd the Feast of the Lord. And the Lord doth not use to feast himself, but he calls

his Saints to feast with him;* 1.151 in Prov. 11. 10. When it goeth well with the righteous, the City rejoyceth, and when the wicked perish there is shouting. And this is according to Gods mind it should be so. And therefore Christians above all men should be far from a proud insulting even over these men, but yet when God laies an▪ object before them wherein they may see the answer of so many prayers, and the fruit of the cries of so many thousands that were oppressed, yea, of so many thousand conscience▪ oppressed ones, that have cried against such a one, if at the stroke of God, they with hearts lift up to him shall give a shout that shall come up to the Heavens,* 1.152 this pleases God, and the holy Angels, and it is musick fit for the day of the feast of the Lord; thus the Saints may do in the day of the feasts of the Lord.

Yea,* 1.153 but saith the holy Ghost here by the Prophet, But what will you do? the Saints may do thus when God makes this his feast in the execution of such eminent wicked men, he calls you to it, to rejoyce and bless his Name, he bids you look here and see, is it not good waiting upon me? the Saints may do so and bless God, But what will YOƲ do in the day of the feast of the Lord? What will wicked men do in that day? what will become of all your jolity? what will become of all your stoutness, and wilfulness, of all your pride, of all your scorning, of all your vain hopes, when this solemn day comes, and when the feast of the Lord comes?* 1.154 In Isa. 10. 3. we have a Scripture paralel to this, What will you do in the day of visitation? what will you do, and to whom will you fly for help, and where will you leave your glory? Can you tell what in the world to do? You can tell what to do now, you have your wills, and pride it, and stout it out now, but what will you do in the day of visitation, when Gods solemn day and this feast comes? Oh! what can they do but as the great and mighty men, Revelations 6. they cry to the hills to fall upon them, and to the mountains to cover them, for the great day of the Lambs wrath is come. Those that are the most bold and

presumptuous in their sins, when this day of the Lord comes they shall be in the most miserable perplexity not knowing what to do,* 1.155 they know not how to bear that which is upon them, nor how to avoid it, nor what course to take, what can you do in such a day? For,

First, All your comforts they are gone, all such things [ 1] that your hearts closed withal and made as Gods to your selves, they are gone.

Secondly, Now God himself fights against you, in Isa. 13. 6. [ 2] Howl ye,* 1.156 for the day of the Lord is at hand, it shall come as a destruction from the Almighty. But it may be you look only upon such and such men that are the Instruments. No, but it is a destruction from the Almighty,* 1.157 and therefore what can you do?

Thirdly, Conscience in that day that will terrifie [ 3] you.

Fourthly, You shall not know whither to go for help: [ 4] To the creature, that cannot help you, your vain hopes in the creature hath the very heartstrings of them broke, you thought that you might shift and help your selves there, but now you see there is no help there.

What then? you cannot go to God, then the very [ 5] thoughts of God must needs be terrible to you, and then what will you do?

Further, For these miseries they are but the beginning [ 6] of sorrows, this day of the Lord it is but a preparation for another day; there is yet a more solemn day of the Lord in coming than this present. Oh! what will ye do in the day of the Lord? Howsoever a man may resolve to set a good face upon a thing; Oh! but my Brethren,* 1.158 though you cannot see daunting in a countenance, yet did you but see, the black bosom, and the woful guilty spirit that there is by sin within, you would know that they could not in the world tell what do do in the day of the Lord.

It's strange what a man may do even before death, in the

presence of men, although his own conscience tells him quite otherwise, and though men are ready to be taken with dying mens expressions, yet many times there is much deceipt in them.

Why you will say? What a man doth profess when he is rea∣dy to die, certainly it must needs be a truth.

There is a notable story concerning this that Bishop La∣timer hath, in one of his Sermons, he tels of the desperate stoutness of a certain mans heart even when he was to die: as he was ••iding he comes to a place where the execution of a man was to be,* 1.159 he turns aside, and when the people saw him they made way, and he comes to speak with the man, and both he and all that were about him could not get out of him to give glory to God for the guiltiness of the fact for which he was to be executed, but stood out in it, that he was not guilty; and when they could get nothing out of him they turned the ladder,* 1.160 and the rope being cut and he down, they thought the life had been gone from him, but at length they saw a little motion in him, and by rub∣bing and cha••ing of him they got life, so as he was able to speak, and then he confest all; that he was guilty of those very things that he had took upon his death that he was not. Thus it's possible for men in the stoutness of their hearts even at the last rather to venture their souls upon it; and well may they that ventur'd their souls so much before upon other things, think that they may make bold with God at such a time as this is. But howsoever there is much dejection of spirit, and they know not in the world what to do. Well, it's happy for us to consider what we do, and to lay to heart what we have done, that so in such a day of the Lord as this, we may know what to do; the Servants of God who have walked conscionably before him, they know what to do in the day of publick cala∣mity.

`For first', They can bless God that ever they knew him, that ever they knew his waies, that ever he put it into their hearts to fear his name.

Secondly, They know what to do in a day of calamity, they can exercise their faith upon that Word in which the Lord hath caused them to trust, they can make it to be the support of their souls, and the joy of their hearts, even in such a day.

Thirdly, They know what to do, they can sanctifie God Name in his righteous judgments, they can see mercy and the love of a Father in the sorest and heaviest afflicti∣ons that do befall them.

Fourthly, They know what to do; they can ease their souls by powring them forth into the bosom of a gracious and reconciled Father.

Fifthly, They know what to do; they can see beyond all these present evils, they can see Immortality and Glory, they can see that on the other side a little beyond these troubles and afflictions,* 1.161 there is an everlasting joy and day of peace coming to them. A Job can tell what to do, he can profess that though God kill him he would trust in him. A David can tell what to do,* 1.162 In the multitude of the sorrows that I had in my heart, thy consolations refresh my soul. A Habacuk can tell what to do,* 1.163 Although the fig-tree should not blossom, nor fruit be in the vines, the labor of the Olive shall fail, and the fields shall yeeld no meat, the flocks shall be cut off from the fold, and there shall be no heard in the stalls: yet will I re∣joyce in the Lord; yet will I joy in the God of my salvation: Thus you see the Saints they know what to do in such a day; and this is the excellency of grace, that it can never be put so to it, in any strait, but it can tel what to do; as David said to Achish in 2 Sam. 28. 2. Surely thou shalt know what thy ser∣vant can do. So the Saints in time of common distresses they should set their graces so on work that all may see what their faith, and humility, and patience can do, that they may be able to say, well, you shall see now what the Servant of the Lord can do: If one should say to one that hath made profession of Godliness,* 1.164 You spake much of the excellency of grace, but what can you do with it? The

answer that such a one may well give,* 1.165 is this: When you cannot tell what to do in the world nor which way to turn your selves, yet through Gods mercy I can tell what to do. Grace will be able to carry a man through fire and water, that faith of mine, and the grace that I have gotten by the Word, that you can scorn at, it's that doth through Gods mercy enable my soul to rejoyce, yea, to triumph in Tribulations, Can you do that? You can rejoyce now when you are in a Tavern, but in the day of Tribulation, when a dismal day shall come to the world, what will you do then? I thank God I have that that can rejoyce my heart in such a day as this is; and that that I have gotten by the Word, and by prayer, and by the Ordinances, can enable me to do that that you cannot do; that's some∣thing, that when a man in times of Tribulation can carry himself above all, so that men or devils are not able to put him in such a case as he cannot tell what to do. It follows.

VER. 6.

For lo, they are gone, because of destruction.

But do you say to us, What will we do in such a day? Why, we know well enough what to do, we have a way to help us; if all your threatnings should befall us, yet we can have help: why, 'tis not like that all this misery and disolation that you prophesie of, it's not like that it will come suddenly; then surely we know what to do, we will get to Egypt, that's not far off; and if we cannot live here in our own Country, we will go to Memphis, that's a brave City and there we may live well enough; Many of us are Merchants, and Memphis is as great a place for Mercandize as where we live, and we will get thither.

Thus carnal hearts have alwaies some shifting thoughts and some plots in their heads thinking of waies to provide for themselves,* 1.166 and indeed it's this that takes off the hearts of men from humbling themselves before the Lord and ma∣king

their peace with him,* 1.167 because they think they may shift off Gods strokes thus and thus, therefore they do not fall down with trembling hearts before the Lord, and cry unto him, Lord, what wilt thou have us to do? but they know what to do themselves; and were it not for this, that their hearts were thus taken off by shifts, Oh! what hu∣miliation would there be then before the Lord, what sub∣jecting to him,* 1.168 what seeking of him? Isa. 57. 10. Thou art wearied in the greatness of thy way; yet saidest thou not, There is no hope: thou hast found the life of thine hand, therefore thou wast not grieved. Thou thoughtest thou couldst tell what to do, therefore thou wert not grieved. When God doth intend mercy to men, he takes them off from their vain hopes, from all their shifting reasonings, and then mercy is at hand. When the hearts of men are brought to this, to cry, Men and Brethren, what shall we do? and as Jehoshaphat, We know not what to do: but our eyes are towards thee: I say, when mens hearts are taken off from all their shifts, and they come to this pass; As for any thing in our selves we know not what to do, but only our eyes are towards thee; then is mercy at hand, and never till then. And therefore all the time that you are reasoning thus in your own ima∣ginations, all that while you are far from mercy.

For lo, they are gone to Egypt, because of destruction.

The Prophet speaks here of a thing as if it were done already. Although they were in Samaria, and in the Ci∣ties of Israel, yet saith the Prophet, Lo, they are gone to Ae∣gypt: the wrath of God was too hot for them in their own Country, and away they are gone and got to Aegypt for a refuge.

Carnal hearts in straits will rather make any thing to be their refuge than God.* 1.169 And my brethren, just these for all the world have been (I fear) and it may be yet are the thoughts of many among us; Why, (think they) Ministers of God

they threaten Judgments,* 1.170 that God hath a controversie a∣gainst us, and we see now some tokens of Gods wrath up∣on us; Well, let the worst come that can, we hope to shift some way or other, we may get into Holland, or Germany, or France, or New-England, if the worst come that can, I hope we may have time enough to get one way or other to make shift to live;* 1.171 and these back-doors that their eyes are upon, have made them less solicitous about, and less helpful in the great things that God calls all with a loud voice to joyn together with al their strength, that they may deliver their own Land from that heavie wrath that hangs over you. Well, notwithstanding mens thoughts are for shifting, it will prove that all will be vain. Saith God, You think to shift to this place and the other, you may be disappointed, for Egypt shall gather you, and Memphis shall bury you, my wrath and sore displeasure shall pur∣sue you thither. It's a vain thing for men to seek to fly from the presence of God:* 1.172 But certainly in some cases a man may fly from danger: As in regard of mens Relati∣ons and Stations, they see that their work is done in one place, and God by providence opens them a door to ano∣ther, though not out of distrust, but if when God calls for further work here and there is no door opened by pro∣vidence, but what's broken open by themselves out of a distrust and slavish fear only to provide for the flesh, I say, such may expect wrath to pursue them wheresoever they go, their safest places may prove to be their graves, Egypt shall gather them, (that is taken from the gathering of dead bodies) Memphis shall bury them:* 1.173 Memphis was a principal city in Egypt that now is known by the name of Grand Caer,* 1.174 your Merchants and Marriners they know that City that here the holy Ghost speaks of by that name; and then it was call'd Memphis upon the name as some think of one of the King of Egypts Daughters.* 1.175 A City very famous in Egypt for the Pyramides and the Kings Sepulchres that were there, and the City that stood very commodious for trafick

because it stood upon the River Nilus and there was multi∣tudes of streets,* 1.176 I am loth to name you the number for in∣deed it is incredible, only this thing is remarkable that ge∣nerally all the streets had at each end of them two gates so that they might be lockt up as a Tower; and it may be the holy Ghost may allude the rather to that, in saying, Memphis shall bury you, because every place was shut up, and it's the same City that you reade of in the 19. of Isaih.

Now say they, We will go to Memphis a brave place for trafick, and a very commodious City, a very safe City that hath all the streets like so many Towers and we will go and help our selves there.* 1.177 Yea, but Memphis shall bury you saith God.

From thence the Note is,* 1.178 That it's a great affliction to be forced to leave ones own Country, and never to return again, but to lay our bones in a strange Land. The Lord hath sent many of his servants into other Countries to live among stran∣gers, some there are that have gone among strangers, yet through Gods mercy they have not so gone but God hath given them libertie to return again,* 1.179 and though their go∣ing hath been (as you know) much aspersed of late, yet when more weighty work may give leave I make no questi∣on but you will be fully satisfied so as you shall acknow∣ledg a special hand of God even in their going. But here specially the Jews did account it a great misery to die out of their own Land.* 1.180 Buxtorfious in his book called the Je∣wish Synagogue,* 1.181 relates such a Tradition that the Jews have, They do beleeve that the Resurrection at the great day shall be at Jerusalem of the Jews, that wheresoever any of the Jews have lived and died,* 1.182 yet they shall rise up at Jeru∣salem, therefore when many of them that lived a great way off did begin to grow old they would leave their station and go as neer to Jerusalem as they could:* 1.183 for this is their Tradition, that their bodies shall come through passages of the earth all along to Jerusalem, and that they may prevent

the trouble of coming so far under the ground, therefore they remove their dwelling to dwell neer Jerusalem. And this is the vanity of spirit that they are left unto. But though that be a vanitie, yet certainlie it's an affliction to anie to be out of their own Countrie, and there to live and die; but if it be a great evil to flie from ones own Countrie for fear of destruction, and to have the place they fly 〈◊〉〈◊〉 be made as their grave, what a great evil is it then for men meerlie out of love for advantage to leave places where before they did or might enjoy communion with the Saints, to leave the Ordinances of God, to go into other places among Papists, and Heathe••s where they cannot have the freedom of Gods Worship? Now such as these are should find these places to be labyrinths of miserable per∣plexity to them, it is just with God it should be so, seeing they out of love to gain would thus venture themselves, and therefore let men take heed of this how they go upon any private respects from places were Gods Worship may be had to places where they cannot enjoy it. It follows.

The pleasant places for their Silver, Nettles shall possess them; Thornes shall be in their Tabernacles.

The word that is translated pleasant places for Silver,* 1.184 it is, the desire of their silver.

First, It may have reference to this, to their furniture of silver, that nettles shall grow where they wear their fine sil∣ver things,* 1.185 their fine Cupbords of plate, and houshold stuff that they did take so much delight in, as in Lament. 1. 7. Jerusalem remembred in the daies of her affliction, and of her mi∣series,* 1.186 all her pleasant things that she had in the daies of old. Mark but these two things from this text, Jerusalem in the daies of her affliction and miserie. My Brethren, there may be daies of affliction, and yet no daies of miserie, the Saints may meet with daies of afflictions, but not of mise∣ry; the wicked when they meet with daies of affliction,

they meet with daies of misery; but the thing I note that text for is this, They shall remember all the pleasant things that they had. Oh! they shall think then, what fine Cupbords of plate they were wont to have, and all their fine things; so here, here's a threatning that there should nettles grow in the very place where their fine hou∣shold stuff stood, such a place of the house where such a fine Cupbord of plate was, all shall be so demolished that perhaps Nettles and Thorns shall grow there.

And then secondly, The places where they hid their Silver, as you know in times of War men will hide their Silver, and they think they may come back again and have them, but saith God, you shall go far enough from them, and I make no question but another Generation may find treasures of silver in the Countries, in the midst of Nettle bushes and Thorn bushes.

Thirdly, It is their delightful houses adorned with sil∣ver, that were so glorious to their eyes, al now is gone saith God,* 1.187 and Nettles and Thorns shall grow up, they shall In∣herit, so the word is; you hope to leave these brave houses to your children to inherit, but now saith God I have o∣ther Heirs for your houses than your children, I have Thorns and Nettles to inherit them, for so the word is in the Hebrew, They shall inherit. It's a lamentable spectacle to see places where fair buildings have been that now Net∣tles and Thorns should grow, as it is like to be if these Wars hold in divers places of this Kingdom, that was the complaint heretofore of Troy,* 1.188 There was Corn grew where once Troy was, it was made a plowed field, but to have Nettles grow it is worse, for where the plow goes there are inhabitants, but where Nettles and Thorns are that's a desolate wilderness. Travellers tell us, that in manie places of Germany,* 1.189 when they go by where brave buildings were, there's nothing now but bushes and net∣tles; the Lord deliver us from such a heavy stroke as this is,* 1.190 this is threatned in Isa. 32. 13. Ʋpon the Land of my peo∣ple

shall come up bry••rs and thorns, yea upon all the houses of joy in the joyous City. Would it not be a sad spectacle to see such a City as this to have the buildings overthrown and to have Nettles and thorns in your fairest streets come up?* 1.191 yet sin is such a ruinous thing as this. And then in Isa. 34. 13. Thorns shall come up in her Palaces, Nettles and Brambles in the Fortresses thereof,* 1.192 and it shall be a habitation for Dragons, and a Court for Owls; the Owls they shal keep Court there. In our Courts we know what abundance of sin was there, now the Owls shall keep Court there instead of these Cour∣tiers that lived so bravely there formerly. Oh my Bre∣thren! sin is a leprosie that infects the doors of our houses: there's a notable story in 2 King. 25. 9. it said of Nebuchad∣nezzar,* 1.193 That he burnt the House of the Lord, and the Kings house, and all the houses of Jerusalem, and every g••eat mans house burnt be with fire. There is a great deal of sin committed in great mens houses, and at this day how have the great men of the Land almost in all places shewed a spirit of Ma∣lignity against the work of Reformation, Oh how just with God is it that the houses of these great men should s••ffer; this that here is threatned in my text, and manie of them have been spoiled already, and if God give them not hearts speedily to see the evil of their waies it's very proba∣ble that within a few years this text of mine may be fulfil∣led upon them,

They shall possess them.

It may be they think though the War did keep us from our houses a while, nay though they should be broken down, yet our Lands will hold, they cannot take away them. Nay saith God, flatter not your selves with thin∣king to come to it again, for you shall never come to them, for Nettles and Thorns shall possess it. And thus we have done with the sixth Verse, but a very little of the seventh Verse. And so,

VER. 7.

The daies of Visitation are come, the daies of Recompence are come. And of Recompence.

GOD hath his set time for the Execution of Judg∣ment.* 1.194

What good is it to a Malefactor that he is let alone a while in the Prison,* 1.195 when he knows that at such a day of the Month must be the day of his Executi∣on?

The day of Visitation and Recompence,* 1.196 i.e. of Enquiry for all thy evil.

Your Judgments they are none other but, Recompences; you may have vain pleas and reasons to justifie your selves, but when God comes to visit you he will deal with you in away of Recompence proportionable to your waies; If you would fall down and acknowledg your sins and your need of Mercy, then it may be you may find Mercy; but if you will stand to justifie your selves, then expect that God when he comes, will come in a way of Recom∣pence.

And now my Brethren, Oh! what a desperate venture is this, that men will venture to deal with God in a way of Recompence, whenas you may be dealt withal in a way of mercy?

You will say,* 1.197 Who are those that will deal with God in a way of Recompence?

Certainly those that will plead and justifie themselves, and will say, God knows I do what I can, and this is not so much my fault as others: Then expect that God when he comes to deal with you he will have your pleas to be ful∣ly examined, and if it prove that your pleas will hold, you shall have accordingly; and if it prove that your pleas

shall be found false, then you shall be dealt withal in a way of justice. Will you venture? dare any of you ven∣ture upon your Pleas to stand it out? if you say, you do what you can, you will be tried by it, and you shall be re∣compenced accordingly; and if it be found indeed that you do what you can, you shall be saved; but if it be found you have not done what you could, you shall perish eternally: Will you venture? certainly, whatsoever you stand pleading to justifie your selves by, you may expect that God will deal with you in a way of Recompence.

The daies of Recompence are come.

Twice come:* 1.198 as it is said, Babylon is fallen, is fallen. Is∣rael was in a way of Recompence and would hardly be moved with any apprehension of danger, and therefore you have it twice repeated.

From thence the Note is this.

That the apprehension of an evil presently coming,* 1.199 that terrifies the soul. You have a notable text for that in Ezek. 7. 6. An end is come,* 1.200 the end is come; and then in the next words, Behold, it is come again. In one little verse three times, An end is come, the end is come; behold, it is come. And in the verse before, it comes, and in the verse after, it is come; five times God tells them that, it is come. Then saith my text,

Israel shall know it.

Wicked men will not know till they feel;* 1.201 when they are struck, then they will know. The best knowledg of Gods displeasure it is from the causes, but if men will not know from thence, they shall know from the effects. In their prosperity they had many false Prophets that soothed them up, so, that they were kept from knowledg, but now when they had felt Gods stroke, then they should know; but he doth not tell you what you should know. They should know these things.

First, They should know what a great God it is they have to deal withal.

Secondly, They should know how vile a thing sin is.

Thirdly, They should know the vanity of all their shiftings.

Fourthly, They should know the dreadfulness of Di∣vine wrath.

Fifthly, The faithfulness of Gods Prophets.

Sixthly, They should know the wisdom of those who dar'd not do as they did.

Seventhly, They should know the follie and vanitie of all the false Prophets that did seduce them before; they should know, that the Prophet is a fool, and the spiritual man is mad. Oh! the knowledg we have of these things in time of affliction,* 1.202 is another manner of knowledg than we know in the time of our prosperitie: It was the speech of a German Divine in an affliction, In this disease I know what sin is,* 1.203 and how great God is in this disease. And yet he was a Divine, why did he not know before? No tru∣lie, I never knew what sin and God was so before.

Now Israel shall know.

The knowledg that men have of the truth of God in time of af∣fliction,* 1.204 is a working knowledg. I appeal to you; How manie of you in the time of your sickness and afflictions have known things after another manner than ever you knew them before? It follows;

The Prophet is a fool, and the spiritual man is mad.

In the time of Affliction they shall cry out that those are fools that did seduce them.* 1.205 One that died not long since by the Exchange, cried out of his keeping companie with lewd Ministers that did encourage him in his waies, and that did harden him against Religion and the Saints of God.

In former times we know how men would close with wicked Ministers, and how they would be hardened in scorning at Religion, and Puritans, but these will have cause upon their sick beds, and death beds, to crie out of them, for they would tell them that they need not be so strict and so pure: take heed now how you be deceived by those that account themselves spiritual men, they here in the text upon experience find that the Prophet did but be∣fool them, and those that had such glorious titles of spiri∣tual men, that they were but mad; and if you take not heed some that are here may find it hereafter true upon their death beds, that they may cry out of such and such Ministers that did perswade them to such and such things.

But truly tis no excuse to men,* 1.206 though they should be led aside by Ministers and others, for you shall find what's the reason that they were given up to Prophets that were fools, it follows in the text: For the multitude of their iniquity, and for their great hatred. Thou hadst a wicked and a vile heart that did hate Gods people and the waies of godliness, and therefore it was just with God to give thee up to those that thou seest now to be fools and mad-men; Oh! it's just with God when mens spirits are against the true Prophets of God, to leave them to Ministers that should cozen and undo their souls everlastingly.

VER. 8.

The watch-man of Ephraim was with my God: but the Prophet is a snare of a fowler in all his waies, and hatred in the House of his God.

IN this, and the former Verse God charges (as the cause of much evil in Israel) the false Prophets, but yet through the Peoples sin, for it was through the multitude of their wickedness that they were so guided by those false Pro∣phets, whom they followed in times of their prosperity. But God would have a time wherein they should know

they were but fools, and the spiritual man but mad. And this was likewise because of their great hatred, the great hatred of the the true Prophets, their spirits were against them, and therefore God gave them up to those that were false: the same argument follows here in the eigth verse, The watchman of Ephraim was with my God: but the Prophet is a snare of a fowler in all his waies, and hatred in the house of his God.

The watch-man.

Such who profess themselves watchmen, that take upon themselves glorious titles, Prophets and Ministers of God are called watchmen: and these made great profession that they would be as careful to foresee, and labor as much to prevent danger to the People as any of them all, they pro∣fest to be very useful unto the people, and to be as much for God as any,* 1.207 but they were a snare; and this title of theirs, and this profession of theirs proved to be a snare unto the people. Many vile things are hidden under fair and glorious titles, as many excellent things are disgraced under base and ignominious titles: You know what a deal of evil was lately covered among us by names and titles, as the Clergie, and the Church; and likewise what abundance of good had dirt cast upon it by titles, as Conventicles, and Puritans, and the like; and now the titles of things may be changed into others, but may be as dangerous some other way, as formerly these titles were both one way and the other: Let people for ever take heed of titles and examin what lies under them, be not led away one way nor other, either by fair or specious titles, or by ignominious titles; Ordinarilie people that do not examin things to the bot∣tom, they are taken with names and titles. But somewhat of these heretofore.

The watchman of EPHRAIM.

The people of Israel, the ten Tribes they had no mind to the true watchmen, because they threatned hard things a∣gainst them, they were willing to close with any others that would preach more pleasing things, so they might set one against another, and this quieted them; although the truth was, that these watchmen were a most grievous snare to them.

Thus many who have carnal hearts,* 1.208 and are not able to bear the evincing and threatning power of the Word in the mouths of the true watchmen, of faithful Ministers, they seek to help themselves by the opinions & judgments of other Ministers, and so think they are safe when they have the opinion and judgment of some that are learned, and have repute of godliness too, for so certainly these watchmen had here; and then they can set the opinion and judgment of one, against the opinion and judgment of the other, they think they are safe now and may be quiet, yet this proves a dangerous snare.

When there is cleer conviction of a truth,* 1.209 it is a dangerous thing out of a lothness to yeeld to that, to seek the opinions of others. I confess when a man hath the opinion and judgments, and if out of love to the truth that he might be confirmed in the Truth, or that he might know fully what the Truth is, for him to seek help from others is a good thing; but if out of distast to a Truth, if because the heart is weary of it, and would fain not have it to be true, because it may bring some trouble, upon that ground he goes to seek the opinion of some other, and hopes before he goes that he shall find the opinion of others to be contrary, and so he may have some∣thing to quiet his spirit; this is a great snare to the souls of those that have been guilty of it.

The Watch-man of Ephraim: Ephraim had Watch-men as well as Judah.

No cause so ill but will have some in the place of Watch-men that have the repute of wise,* 1.210 learned, and judicious men to main∣tain it.

The Watch-man of Ephraim was with my God.

They professed more than ordinarie judgment in the knowledg of Gods mind, and acquaintance with the waies of God, and yet they were snares to the people. Whence observe:

Every man in his erronious opinion doth pretend to be with God,* 1.211 and for God; and without this indeed he could never be a snare to those that profess themselves to be the people of God.

With my God.

It must needs be a great grief to those who have the true know∣ledg of God,* 1.212 and indeed have interest in him, to see others who are false to maintain that which is evil; and yet to pretend to God, as if they were for God, and for the glory of God, and to set up God as much as any. The Prophet seems to speak in grief and trouble, these Watch-men of Ephraim, those among the ten Tribes, they will pretend to be for God, to be for my God.

Vatablus hath a further Note upon this,* 1.213 (saith he) E∣phraim made to himself a Watch-man, and would hear him, and would hear them together with his God, like mad-men would hear them together with God, and so they would worship Idols and God too, they would seem to respect the true Prophets and false Prophet, both which is a meer madness, (thus he.)

The Watchman of Ephraim was with my God.

They would not wholly depart from God,* 1.214 and yet they would maintain false worship, they would mingle both together.

But then, The Prophet is a snare, a snare of a Fower.

That is, he catches poor simple deluded souls as a Fow∣ler catches the bird with casting baits that are pleasing un∣to the bird,* 1.215 hiding from the bird the snare that presently comes upon it: so saith he, the Watchmen of Ephraim do thus, First they come to the people with very fair and spe∣cious things, and labor to drop in those principles, and do not discover what inferences they intend to make of them afterwards, they do not discover what designs they have, and what their scope is, for the present they come to them, and desire them to yeeld to such things that seem to be as fair as any thing in the world, and with much pretence that it is only for their good, and they intend nothing but good, now when they have brought them to yeeld to such things, they know that there are some infe∣rences to be brought from those things that will make them to yeeld to other things, which had they been pre∣sented to them at first, they would never have yeelded to, but the inferences lay at a distance as the snare doth, and they not seeing what would follow they are brought to yield to such things, that afterwards they cannot tell how in the world to avoid, but they must yeeld to further things: thus the Watchman is as a snare of a Fowler, that laies things that seem to be very plausible at first, but intend afterwards to bring the people to yeeld to other things that would be abhorred if at first they were presented to them.

Good people,* 1.216 as long as you live take heed of the snares of Watch-men in this kind. God would not have you

submit to any thing, nor do any thing but out of faith.

You must understand the ground from Scripture,* 1.217 and especially in the matters of Gods Worship before you yeeld and submit to any thing, for otherwise though things may seem to be very fair at first, yet they may prove to be but snares before you are aware. Again

And hatred in the house of God.* 1.218

First, This Watch-man is an object of Gods hatred, in Gods [ 1] House; wicked Officers in the Church bringing in their superstition, and importuning and urging the delusions of their own hearts, seeking to comply with the times to pre∣serve themselves in credit and esteem, and enjoyment of their livings, they are an object of Gods hatred, these were the Watch-men that did comply with the times and sought their own ends, they were the object of the hatred of God; no people in the world whom God doth hate more than such kind of Watch-men in his House. And at this day we see how God hath cast shame and loathsom∣ness in the faces of such. They are hatred by way of ex∣clamation: ô rem odiosamit abominandam domo Dei. Oh hideous and abominable thing that such Watch-men should be pertaining to the Sanctuary.

Or otherwise by way of efficiency, Watchmen are hatred, [ 2] that is, they cause hatred, they cause my people to hate the true Prophets, and the Servants of God that would worship God in his own way; and indeed, there are no men in the world that are such causes of the hatred of the faithful Ministers of God, the Saints of God, as wicked Watchmen are, Who are the men that do stir up hatred and persecution against the Saints and People of God in former times, but evil and wicked Ministers?

Hatred in the house of my God.

But now,* 1.219 Wherein doth the false Prophets seem to be enveigh∣ed against?

I find some (and I confess not▪* 1.220 without som probability) understand all these of the true Prophets,* 1.221 and then the sense will run thus; You accounted the Prophets of the Lord, who declared the mind of the Lord faithfully to you, to be no other than fools and mad-men, but you shall know that they were no fools, that they were no mad∣men;* 1.222 so I find in 2 King 9. 11. Wherefore came this mad fel∣low in? saith the Captain of Jehu, and in 2 Chron 36. 16. They mocked the Prophets and Messengers of God.* 1.223 Here it is thought Ezekiels friends and acquaintance bound him, as thinking him mad, chap. 3. 5. And so we reade in the Go∣spel of Christs kins-folks, they laid hands upon him as thinking him to be mad; and so Paul in 2 Cor. 5. 13. Whe∣ther we be besides our selves, it is to God. The true Prophets were thought to be as fools and mad-men, and they were scorned and contemned as those that were spiritual mad∣men; but saith the Lord, they shall know in the time of their visitation whether they were thus or no: you shall find by your woful experience that these were no such mad-men as you thought them to be. And in time of af∣fliction men have more honorable esteem of the true Pro∣phets of God than at other times, those that were jeered at before, Oh! they were so wise, so precise and holy, and such tender consciences! Now they shall know how vain their thoughts were of them, when Gods hand is upon such men as jeer at the Ministers of God for being so holy and the like, yet when the hand of God hath been upon them, they have sent for these men to pray for them above any men.* 1.224 So we reade of the people of Antioch, though many of them did give their hands for the banishment of Chryso∣stom, yet being terrified by an Earthquake, immediately sent for him again. And so in Job, 33. 23. speaking of the time of affliction, If there be a messenger with him, an Interpre∣ter one among a thousand to shew unto man his uprightness. But further,

Because of the multitude of thine iniquities, and thy great hatred.

If you understand it of the true Prophets, the sense will run thus, You shall know in the time of your visitation, whether they were mad men and fools or no; it was upon the multitude of your iniquity and great hatred that you accounted them so, to be such fools and mad-men before, it was because of the Malignity of your spirits and the ha∣tred against the right waies of God; you had many excep∣tions against them, but the truth is, you saw nothing, but the Malignity of your hearts lay at the bottom, you ac∣counted them fools and mad-men because of the multitude of your iniquities. Men who are not so able to judg of things sometimes in controversie, yet they may have this rule to help them to judg of Ministers and of their cause, (who they are that are most like to be in the truth) by this rule,

What is the side that men incline most to as they grow most in godliness?* 1.225 And what side men incline most unto, as they grow more loose and formal in their waies?

Consider of that, If there be a Side or Partie, you are not able to judge which is in the truth, there's some good men on one side, and some of the other; but you being weak and not able to examine the ground of things, take this Rule as a help: What is the Side that men most en∣cline to as they grow in godliness? And what side is that that men most cleave to as they grow most loose and most formal in their way and profiting? When (I say) men whose multitude of iniquities encrease, and according to the encrease of the multitude of their iniquities, so they encline to a Party; I cannot but be the more suspicious of it, when I see the other way that the most consciencious men are, and the more the fear of God prevails in them, and the more strict they grow in their waies, they do more

encline to another side; I cannot but think that there may be much of God there.* 1.226 And yet it's true, that the greatest Hereticks that ever were have pretended great holiness, that must be granted too. But still, if this opinion were not of God, those that did indeed grow up in true holiness, the more holy they were, the less did they savour that way, though it had never such a pretence of holines. And if it be but a pretence of holiness and not true, then certainly the more loose and formal professors grow, the more wil they close with that way (if it be but a pretence;) so it is here, their hearts were taken off from the true Prophets of God through the multitude of their iniquities; the more they grew to loosness the more were their hearts taken off from the true Prophets of God.

Further: The watchman of EPHRAIM was with my God.

Still take it as concerning the true Prophets, that is, E∣ven Ephraim wanted not watchmen to shew them their dan∣ger in departing from God; though the ten Tribes did de∣cline from God, yet such was Gods goodness to them as they had watchmen that were faithful even among them.

They were with my God.

That is, They had such Whatch-men as lookt upon God, as having to deal with God and not with men, as sent from God, as pleading for God, and hence they could not be taken off from their way, either by threats or flat∣tery, they might have have had preferment as well as o∣thers, they needed not have been the But of the hatred and malice of men no more than others, if they would have done as others did. No, but they were with my God, the fear of the great God was upon their spirits, and they da∣red not do as others did, they resolved to be faithful with God, to approve themselves to God, come of it what

would come they went on in their way, they left their means, and estates, and liberties, and lives, and all to God, it was for God to provide for them, it was for them to look to it that they did continue faithful to God. And thus the sense runs, If they were the true Prophets that were a∣mong the ten Tribes, then it is as an aggravation of the sins of the ten Tribes, that though they had many false Prophets, yet they had Watch-men that did continue faith∣full with God.

And with my God.

Those who have interest in God they rejoyce when they see faithful Ministers of God keep close to God,* 1.227 to set up God in all their waies, when they see them not to be set upon their own designs, not to warp this way or that way, but to make it to be their bent and aim to set up God, and to bring men to the knowledg of God, Oh! they rejoyce in this. So the Prophet speakes with a joy, (if it be spoken of the true Watchmen) Oh! blessed be God that yet not∣withstanding all the defection of the times and corrupti∣ons that there were, yet that there were Watch-men a∣mong Ephraim that were faithful with God, Oh they had no other designs but to set up God, and were willing to de∣ny themselves in any thing so be it they might bring souls to God, thus the Prophet rejoyces.

And certainly it's a great deal of joy for the Saints to see Ministers of God to have clean spirits this way, to have no designs of their own, but to set up the honor of God a∣mong people. But even these Prophets as faithful as they were, yet they were accounted no other than a snare of a Fowler, and are even hatred in the house of their God, they are accused of being politick subtil men, who have cunning plots and reaches to set up their own way, that they are as bad as Jesuites, and such kind of Aspersions as these are the Devil casts upon them, and gets many good

people to drink in these things, and those who, otherwise were accounted Godly and of great use in the house of their God are now become even hatred in the house of their God, the Devil hath so prevail'd to bespatter and a∣sperse them with such stories about them and reports of them as even these men that were the most faithful with their God,* 1.228 yet now are lookt upon as the troublers of the times, and as snares to people, and are even hatred in the house of their God, even by many people that otherwise have good affections: no way doth the Devil drive on his own designs more efficaciously than by this, Then by ma∣king the most painful,* 1.229 faithful, zealous Ministers of God to become even hatred in the house of their God, even a∣mong good people that are professors of Godliness. Thus Jer. 18. 22. They have digged a pit to take me, and laid snares for my feet. Isa. 29. 21. They lay a snare for him that reproveth in the gate.

Further, Hatred in the House of his God. (Understand it still of the true Prophets) And then the sense further goes thus: Yet he continues in the house of his God, here he makes this his encouragement, that he is in the house of his God, he is in Gods work though he be hated for it. Gods Ministers they should not be offended though they find the like dealings among the professors of Religion, yet still they should continue in their work and imployment with all faithfulness that God sets them about, and then all a∣spersions will wipe off in time, they will vanish and come to nothing.

Calvin carries the sense of this somewhat different from what hath been said,* 1.230 in a middle way between both, and if not according to the full scope, yet it comes very neer, thus he takes it; he takes the former part of the verse for true Prophets, and the latter part of the verse for the false Prophets, as if he should have said thus: There was a time that Ephraim had Watchmen with my God, and with his people, they had Elisha, and Elijah, but now the Prophet

is a snare of a Fowler, and hatred, in the house of my God. This is a woful change in places where people have had Watch-men that were godly, wise, zealous, faithful with God, but now these are gone, they are dead, many of them are banished, and many are with God in Heaven, and they have others now among them, as a just Judgment of God who are a snare to them, and hatred in the house of God, others who do succeed these blessed servants of God that are gone, they are like storms, and tempests, that do succeed fair and Sun-shine weather, and if we take it thus for both, the true Prophets in the former part of the verse, and the false Prophets in the other; then there is a special emphasis in the change of the phrase [my God; and his God] the Watch-man with my God, and hatred in the house of his God; the God of the true Watch-men, and the God of the false Prophets are not the same: those who pretend to worship God, and yet worship him in a false way, they worship another God, they have not the same God; and no mervail though there is hatred between true Prophets and false then; they must needs have hatred one against another who have divers Gods, My God, and His God, and yet both pretended to be for the same God.

Yea, but saith the Prophet here, No, whatsoever their pretences are, they teach people the Worship of God not in a right way, God is not their God: And who they are that have most interest in God, let God Himself judge; not by giving the one more of the favour of the times than the other; for the false Prophets had more of this now: but 1. By the most appearing of the Spirit of God in men. 2. By the witness of mens consciences when they are going to ap∣pear before God. And 3. By what Christ shall own at his appearing. Oh! that I could tell how to sweeten these times I speak unto you of. God by providence hath cast me upon this Scripture. I know not how to give you the mind of God in this Prophesie by being thus plain.

The watchman of Ephraim was with my God: and their hatred in the house of his God.

Only one Note by the way that Arias Montanus hath up∣on the words,* 1.231 saith he, This Phrase, Hatred in the house of his God; it's taken from such men as live in some great fa∣milies, and seem'd to have a great deal of power with their Lords, and abuse the power they have with their Lord, being continually by his table & bed side, they are a means to cause a great deal of hatred, and at length to undo o∣thers and themselves: So these Prophets are just like these men, they are in the house of God, and seem to have much intimacie with God in his House; but the truth is, they a∣buse this their intimacie to the hurt of themselves and to the hurt of others. And thus much for the Explication of the Eighth Verse. It follows.

VER. 9.

They have deeply corrupted themselves, as in the daies of GIBEAH.

THeir wickedness hath deeply-rooted its self, so the word here signifies; there's little hope to prevail with them, labor what you can,* 1.232 their superstitious and Idolatrous waies have gotten such deep root in their hearts that there is no getting of it out. Sin, and especially that sin of super∣stion so deeply roots its self in the hearts of men if it be let alone but a little time that there is no getting of it out.

And indeed there is little hope of the Reformation that is now in hand,* 1.233 that ever we should see it come to the full beauty and perfection of it until even God himself,* 1.234 either by some extraordinary hand of his should root out those superstitious principles that there are in many men, or at least by his own hand root out those that have such super∣stitious

and Idolatrous principles rooted in them. We won∣der that men cannot be taken off from superstitious waies, Oh! they are deeply rooted, it's not an easie matter to era∣ditate those waies and vile words of theirs; it's a blessed thing to take sin betimes,* 1.235 and you that are young that have not other wickedness, and especially superstition roo∣ted in you, you are those that it's like God will make use of for the bringing this Reformation to perfection, you shall see the glory of it, it may be when others are gone and dead you shall come to see what God intended in all these stirs that have been among us, we find by experience the fruit of this in the hearts of men, what a deal of stir was there to take them off at first? Oh! but the root abides still in mens hearts, and there's this experiment of it, of the depth and root that superstition take, in mens hearts, That though men be content not to practice those supersti∣tious waies that they did before, because now the times do not favor them, yet this we find, that men cannot be brought to leave off those things as sinful, but as incon∣venient, they will be content to forbear the practice of them, but you have but few men, I had almost said but few Ministers, but so far I may be bold to say, that many Ministers,* 1.236 but especially those who were any thing for∣ward in superstitious waies, such as did not before account them a burden, those though they do leave them off at this time, yet not as things that are sinful, they never could be brought to that, to acknowledg them to be sinful, and so to charge themselves in sinning against God, but they are content to leave them off as things that are inconvenient and as may be burdensom to other men; but the leaving them off after such a way is no other, but if the times should favor them again there is a principle retained in their hearts, so as they would be in readiness to submit to them again, and to do them as formerly, this bitter root of Superstition abides in their hearts; that's the meaning of this phrase, they are deeply rooted, that is, their superstiti∣on

and false worship is deeply rooted in their hearts. Well, let their superstition be rooted as deep as it will,* 1.237 yet as Christ saith in Mat. 15. Every plant that my Father hath not planted shall be rooted out: God will either root thee out, or the superstition of thy heart out of thee.* 1.238 And seeing the false worshipers have superstition so rooted in their hearts, Oh! how should the true worshipers of God have the truth rooted in their hearts never to be rooted out; so Saint Paul in Col. 2. 7. Rooted and built up in him, and stablished in the faith &c.

They have deeply corrupted themselves, as in the daies of Gibeah.

This must cost us a little further time for the opening of it fully: Rooted in their evil waies as in the daies of Gibeah. What hath this reference to? the Scripture doth note the City Gibeah for two notable things; one, that it was the City of Saul, and so then upon that some carry it thus: That as heretofore they cast off my Government when they chose Saul to be their King over them,* 1.239 so now they cast me off as then formerly they did.

But I think that's not the scope, but rather, As in the daies of Gibeah; This hath reference to that notable story that you have in the 19. and 20. chapters of Judges,* 1.240 there you shall find what was done in the daies of Gibeah. You shall find the story of a Levite that had his Concubine gone from him and playing the whore, he went to fetch her a∣gain, and as he was returning home (the substance of the story is this) as he was coming home he would not go by no means (as his servant would have had him) to Jebus, be∣cause those that lived there were not of the Children of Is∣rael, but he would be sure to lodg in a City that did belong to the Children of Israel, and when he comes to Gibeah, there expecting to have protection from that City, being they were of the Children of Israel, yet he found it quite otherwise, the people of the City were notorious abomi∣nable wicked people and they came by violence in the night

to break open the doors where he lodged that they might commit sodomy and filthiness with him, but they obtai∣ning him not, get his Concubine and abuse her all night together one after another, till with a long abuse of her they kill'd her, and she lay dead at the door, upon which horrid thing, this being committed in a City that did be∣long to the People of God, this Levite takes a knife and cuts his Concubine (being dead) into twelve pieces, and sends them all abroad throughout the coasts of Israel, and bad them think upon it and consider what should be done. And upon the sight of that, and hearing the occasion of it, the people were amazed and said, Never was such a thing done, or seen since the people of Israel came out of the Land of Egypt. Wherefore all the People even from Dan to Beersheba th••y all assembled to consult what should be done, in the 20. chap. they resolved to go against the City of Gibeah; in the 11. verse the text saith, All the people were gathered together against the City, as one man: and in the 13. verse they required those Delinquents to be delivered up to them. Now those Children of Belial they stood it out and would not deliver them up; yea, and they got the Benjamites to joyn with them, twenty six thousand Armed men to joyn with them to stand in defence of these notori∣ous Delinquents, they got up an Army which one would not have thought that among the People God there should have been gotten up an Army to have defended such noto∣rious villains as those were, yet they did, but the people of Israel joyned all together and were resolved that they would have such notorious wickedness to be punished (there was four hundred thousand joyned together) Now in the 18. verse, they asked counsel of God what they should do, & God gave them leave to go, and bid that Judah should go up first, so they went to require these Delin∣quents and went up against them, but the Benjamites the first day got the victory and slew two and twenty thou∣sand men. Upon that the Children of Israel went up to

God again and wept before the Lord, and God gave them leave to go again, & they went, & the Benjamites came out again & slew eighteen thousand more of them: These wic∣ked Malignants got the Victory two daies and slew fourty thousand of the Children of Israel that went not only by Gods leave,* 1.241 but by his sending, and yet for two daies to∣gether they fel before those wicked and vile wretches; but yet afterwards they went and wept and fasted, they knew that their cause could not but be good, and they were re∣solved they would go to God again and humble their souls before God, and fast, and pray, and then they overthrew those wicked Bonjamites, and these of Gibeah; and where∣as there were twenty six thousand came out against them,* 1.242 there was twenty and five thousand and an hundred men slain by the sword, and the City of Gibeah was burnt with fire; so God executed wrath upon them at length. This is the story that the Prophet hath reference to.

Now these men are wicked, as in the daies of Gibeah; look how it was in the daies of Gibeah, so now it is; there's many remarkable things to be observed from that story, in reference to this which the Prophet doth quote it for, the story in general was thus, That they stood out to defend wicked ones so as they did; it doth concern us fully in our times,* 1.243 and our wars are almost the very same now as then they were, for what is the main cause of our War but to fetch Delinquents to the execution of Justice? and who would have thought that such Delinquents whose burdens we groaned under in former times, and we ac∣counted the great evil of the times, that these should find an Army to defend them? Yet perhaps sometimes we may be overcome by them, and they may for a while prevail, but let us fast before God and humble our selves more through∣ly, and certainly God will own his Cause in time as there he did. But particularly from the story first observe,

That when we make use of men as a shelter and to seek protecti∣on from them,* 1.244 if they shall deal vilely with us and accuse us, and

make a prey upon us, this is a most abominable and cursed wicked∣ness in the eyes of God; This Levite came from Jebus and would not lodg with them, but to Gibeah, thinking to have had protection there, and yet these deal vily: Doth any man put himself under any of you for protection, and do you deal falsely? Oh! this is an abominable thing in the eyes of God.

Secondly,* 1.245 That sometimes we may meet with worse usage from such who profess Religion and more strictness in their waies, than from those who outwardly are further off from profession. It may be if they had gone to Jebus they would not have met with such ill usage, as they did when they came to Gibeah: sometimes it is so that they that make profession of Religi∣on they are guilty of more ill usage to the servants of God than others that are prophane and ungodly, or of another Religion.

Oh! let men take heed of this,* 1.246 how they behave them∣selves towards their Brethren,* 1.247 that they may not have cause to say, Lord, were we among the Indians or among some moderate Papists, or under some of the Prelates again we should not find such hard usage as we do from some of our Brethren who profess thy Name and seek Reformation; this were a sad thing (I say) if ever there should be cause for the Servants of God to make their moans to Heaven and cry to God. God forbid.

Thirdly, Whereas Israel thought themselves holy and devout for God in the multitude of their sacrifices, and their devotion, and their services that they tendered up to God, yet God looks upon them as filthy and wicked, as the men of Gibeah were that committed sodomy and such kind of filthiness, saith God, You have corrupted your selves as in the daies of Gibeah; whatsoever your fair shews are, and your sacrifices be that you offer, yet you are lookt up∣on as thus vile and abominable before God.

From whence therefore the Note may be,* 1.248 That men may have very fair shews in the Worship of God, and do that which

may seem to be much for the honor of God, and yet God looking with other eyes than men do, God may behold them as filthy, a∣bominable, and loathsom in his sight. God will not be put off with words of Reformation and the Service of God, for men may have such base ends in it, and may mix so much of themselves to corrupt the right way of God, and to keep out the right service of God with shews of serving him, that this may make them and their services to be as odious to God as the most filthy thing in the world; that's the cleer and plain Note from thence. We do not reade of such abominable filthiness of body as was in the daies of Gibeah, but because of the corruptions of Gods Worship that they carried fairly, yet the Lord lookt upon it as fil∣thy, as that was in the daies of Gibeah.

Fourthly,* 1.249 For men after wickedness is committed, to stand impudently, and boldly in the defence of it, and to be so far from the acknowledgment of their sin, as they will rather venture despe∣rately the undoing of themselves than they will come in to acknow∣ledg or let Justice have its course: this is an abominable wicked∣ness in the eyes of God. Thus they did in the daies of Gibeah. And thus you are ready to do, not only to commit horri∣ble wickedness and sins, but to stand in the defence of it; there is this desperate stoutness of spirit, and hardness of heart in many men, that when they are once got into the way of sin, rather than they would yield and submit, they will venture the undoing of themselves: the men of Gibeah did so, and they were undone accordingly.

Yea further,* 1.250 Not only to stand out our selves in evil, but to joyn with others to defend them, though it be the venturing of our own undoing and others, this is further wickedness; yet how many have we of the Gentry and Nobility of the King∣dom,* 1.251 that do not only seek to defend themselves, but joyn with the greatest Malignants of the Kingdom, with those that are the greatest cause of evil, and were like to be the utter undoing of us all? to defend them from Justice will venture the ruin of their own families; whereas were it

that the Malignants were given up, they might have saved their estates families and all; Oh! that ever God should leave men in such horrible wickedness as this is! This is just as it was in the daies of Gibeah.

Sixtly,* 1.252 Those who do so stoutly stand to defend wickedness and other men who are wicked, yet they may for a while prosper; even the men of Gibeah and the Benjamites may prosper.

But yet in the next place,* 1.253 at last, these men shall perish, twenty five thousand and an hundred of these twenty six thousand perished, and all the men of Gibeah, and the City was burnt. So, let men stand out as stubbornly and stout∣ly as they will, and say, What care we? they will lose their lives and estates rather than they will submit and yeeld, well, they may lose all at lengh; you have yet (it may be) a day (some victory) and prevail'd at some time, yea, but let not mens hearts be hardened by that, nor let none of the other side be discouraged, for certainly those that stand desperately out in defending of wickedness they shall perish at last; so did the Gibeonites.

Yea, But what is this to us (might the Prophets Auditors say?)

Yes certainly it's much to you, for this aggravates your sins, the sins of forefathers (that's the Note that the Pro∣phet makes use of) what was done in daies of Gi∣beah.

From whence is this Note,

That the sins of forefathers is an aggravation of Childrens sins,* 1.254 when they commit the same and others like unto them. And yet such is the delusion of many poor people that they excuse the present sins by the sins of former times:* 1.255 As thus; suppose Ministers or others should complain of the sinfulness of the times, and declaim against the sinful∣ness of the times, you shall have some can say, Why do they keep such a stir of the wickedness of the times, were they not as bad as they are now heretofore? Oh delusion! This is the great aggravation when that thou livest in those

sins thy forefathers did, thou art it seems the child of a wicked parent, and how just had it been with God to have cut thee off presently for the sins of thy parents? and doest thou say, that thy wickedness is no other than the wicked∣ness of thy forefathers? Certainly if the times be as ill as they were heretofore, they are worse than they were here∣tofore,* 1.256 for the evil of our forefathers is an aggravation of our present evils, if we continue in them: As the treachery of a parent would be no excuse for the treachery of a child, for him to say, my father was a Traytor: for me to ex∣cuse the sins of the present times with the sins of the former times, and say, that they were as ill formerly as now; it is just for all the world such kind of reasoning; but this is not the reasoning of the Spirit of God,* 1.257 he aggravates the sins of Israel in Hosea's time with the sins that were in the daies of Gibeah. God may let men alone in their wicked∣ness for a long time, untill they grow to the heigth of their wickedness, and then God comes upon them. When the sins of the Amorites were full, Now, he will remember their i∣niquities, he will visit their sins. But for this phrase of Gods remembring, and visiting, that we have had before, there∣fore we pass it over, and come to the tenth verse.

VER. 10.

I found Israel like Grapes in the Wilderness: I saw your Fathers as the first ripe in the Fig-tree at her first time

THE scope of the holy Ghost in this, it is to upbraid the ten Tribes for their wretched ungrateful dealing with God, their sin is aggravated by Gods love towards them and their forfathers.

I found Israel like grapes in the Wilderness.

That's thus;* 1.258 look as a man that hath been travelling

in the parched wilderness, and is dry, and weary, and faint, he doth come to a place in the Wilderness unexpe∣ctedly and finds clusters of Grapes, from whence he hath a∣bundance of refreshment to cool and moisten him, and Oh how refresh'd is this poor man when he is parched in the dry Wilderness and beyond all expectation comes and finds a Vine full of clusters of Grapes? this would be the most pleasing thing to such a man that could be; thus saith God, Such kind of delight had I in your forefathers. He names Grapes and Figs here because they are the most delightful fruit of all kind of fruit to weary travellers: Now if this be so that God hath such delight in his people as a man would have in Grapes thus in the Wilderness, Oh! how should God be our delight when we are in the Wilderness?* 1.259 If we being his people are so delightful to him in the Wilderness, surely then God himself should be de∣lightful to us in our wilderness, Oh! let God in his Ordi∣nances be to us in our troubles and afflictions as Grapes to a traveller in his Wilderness; surely if God will account us to himself so delightful, there's great reason that we should account him to us as delightful: Some of Gods Ser∣vants have been forced to fly into the Wilderness, and though they have not had such outward refreshments as we have had here that have set under our own Vines, and Fig-trees, yet God hath made them to find Grapes in the Wilderness, they have sit under Gods Protection and his Ordinances, as a man in the Wilderness should sit under a Vine of Grapes and refresh himself with them.

I saw your Fathers.

We should lay to heart Gods Love to our Fathers,* 1.260 and seek to continue it to our selves: It's a sad thing to look up∣on degenerate Children who have had fathers whom God took delight in; Your Fathers were as clusters of Grapes that did refresh the very soul of God; as it is said of Wine,

that it doth chear both God and man; so the grace and holiness of your forefathers, Oh! how refreshing were they to the heart of God? But what are you, you are sowr in the tast of God, what delight can God take in your un∣savory and rotten corrupted spirits? Oh! it's a comforta∣ble thing when a child is able to say,* 1.261 as Exod. 15. 2. My God, and my fathers God, God was my Fathers God, and delighted in my Father, and blessed be his Name he is my God, and I hope he hath some delight in me: You who are the children of Fathers whom God delighted in as Grapes in the Wilderness, it's a mighty engagement for you to look to your selves that your hearts and lives be not corrupt, but follow the steps of your fathers, that God may delight likewise in you. But further;

As the first ripe in the Fig-tree at her first time.

There's a great deal of elegancy in these expressions. The Fig-tree bears twice in the yeer, and here it is, The first of the first time. Their Fathers were as delightful as Grapes in the wilderness, and as the Figs, the first Figs in her first time.

Now we know that we prize fruit that is first ripe, as Cherries when they are first of all come, when they come it may be two or three into the Market, and Pease, and such kind of things when they are the first ripe of all, how they are prized? you shall have many will give any price for them. We say when Cherries come at first, that they are Ladies meat, or Longing meat: Now the Lord is plea∣sed to condescend so much to express his love to his people, as the love of a longing woman to Cherries or other fruit, when they come first of all; as a woman hath a longing after things when they come and are first ripe; saith God, Never did woman long after any fruit when it was first ripe more than my soul hath longed after you to do you good, I have taken as much pleasure in you as ever woman could

take when she had her longing in the most dainty first ripe things: This is the meaning of the holy Ghost here, to shew the Love of God to his Saints.* 1.262 Many expressions we have in Scripture, as in Jer. 12. 10. they are call'd his Plea∣sant Portion,* 1.263 and the dearly Beloved of Gods Soul, Jer. 12. 7. and the peculiar Treasure of God,* 1.264 Exod. 19. 5. and here there are two as elegant expressions, as Grapes in the Wilderness, and as the first ripe of the Figs in the first time: Thus is Gods exceeding goodness to us, though we be sapless in our selves, and have nothing in us to procure delight, yet God in his own free Grace is willing to express himself thus to his People, Oh! what delight should we have in God who takes such delight in his Servants? And this expression of God we think may very well hint unto us a meditation concerning the delight that God hath in young ones that do begin to give up themselves unto him,* 1.265 the Lord loves the first fruits, and the first ripe of things: in Mich. 7. 1. Wo is me,* 1.266 for I am as when they have gathered the Summer fruits, as the Grape gleanings of the vintage, there is no cluster to eat; My soul desired the first ripe fruits. So it's true, by way of allusion at least, we may apply it, the Soul of God is a longer, God is a longer; To what? To the first ripe fruits, to the first of your years, to you that are young ones: We prize highly Nettle buds when they bud out first; Oh! so graciousness when it buds out in youth at first, Oh how pleasing is it to God!* 1.267 in Exod. 23. 19. God would have the first of the first fruits, he would not only have of the first fruits, but the first of the first. God stands much about the first still.* 1.268 And in Leviticus, 2. 14. there you reade, that the Lord is so eager to have the first things? (as a lon∣ging woman) that he will not stay till they be ripe, he will have the green ears of Corn dried in the fire;* 1.269 as many wo∣men that long they will not stay untill the thing be ripe, but if they can have it ripened by any art, though not by the way of Nature they will seek to have it ripened so, and then they must needs have it; so saith God, my longing is

so after the first of things that I will not stay till they be fully ripe, but the Corn, though it be green ears, if they may be dried by the fire, I'le have them then. And so in Cant. 2. 12.* 1.270 The flowers appear on the earth, the time of the sin∣ging of birds is come, the Fig tree putteth forth her green Figs; and in Cant. 6. 11.* 1.271 I went down into the Garden of Nuts to see the fruits of the valley, and to see whether the Vine flourished, and the Pomegranates budded. Oh! the Lord looks up and down in Congregations that are as the Gardens of God to see such:* 1.272 and so in Cant. 7. 12. Let us get up early to the Vine∣yards, let us see if the Vine flourish, whether the tender Grape appear, and the Pomegranates bud forth; there will I give thee my Loves. Oh let us go and see whether the tender Grape ap∣pear, or the Pomegranate bud; there will I give thee my Loves. Where God doth see grace beginning and bud∣ding in young ones,* 1.273 there God manifests himself; there will I give my Loves. And this only by occasion of Gods expressing himself like a longer after the first things. Oh! give God his longing you that are yong ones, and begin to be godly betimes, you satisfie the heart of God as the first fruits satisfie a longing woman. It follows:

But they went to Baal-Peor, and separated themselves to that shame.

But saith God here, What a But comes after all this? God doth manifest his delight in them as in the first ripe Grapes in the Wilderness, and the first ripe fruit, and yet behold, Oh! there's a but for all this.

It's not the greatness of Gods love that is enough to engage car∣nal hearts:* 1.274 this is an evil and a sore thing to see: there was a time that God accepted of this people and delighted much in them, but now they are departed: Oh! it's ordi∣nary for people to degenerate, though a few yeers since, how forward and zealous were they for God, and for Re∣formation, but within a while they grew cold, and dead,

and formal, and slight, and begin to leave off all their good beginnings, and decline from God, and from his Truth.

They went to BAAL-PEOR.

God complains of this people as a Husband of an Adul∣tress: Though I delighted in her, and loved her, though she had all the content she could desire, yet she goes and forsakes me, and gives up her self to a filthy unclean Whoremaster: God takes it exceeding ill that he loses his love. And I beseech you observe: There's nothing goes neerer to an ingenious heart, than the loss of Love; he had rather lose his Money than his Love (such an one hath requited me il for my love:) this (I say) goes to the heart of a man, and there's nothing more grieves him than that he finds his love is ill bestowed. So certainly it goes to the heart of God that his Love should be ill bestowed upon people.

They went to BAAL-PEOR.

Many loathsom and obscene things are reported con∣cerning this Baal-Peor,* 1.275 (this god that was the god of the (Moabites) that is unfit for chast ears to hear, therefore we shall not mention such things; Much filthiness was com∣mitted in the worship of this their Baal-Peor, and yet (saith God) notwithstanding all my love to their fore-fathers, whereby they might have drawn an argument that they should have had blessings upon themselves, if they had continued in the waies of their forefathers, yet they went from me & went to Baal-Peor. From whence the Notes are:

First,* 1.276 The more shameful any thing is, the more abominable is it to forsake God: It's an abominable thing to forsake God, for the gaining of Heaven and Earth (if it could be gained by it) but for to forsake God for a Baal-Peor, God takes this ••ll: (but that we met with before.)

Secondly,* 1.277 This is the evil of mans heart, That there is no evil so base and shameful, but he is ready to forsake the blessed and glorious God, that he may cleave to that. As it is reported of the Panther,* 1.278 that it doth love the dung of man so well that if it be hung up at a height, it will leap and skip for it till it bursts in pieces. So, many there are that are set upon such base things, that they are content to part with all good that there is in God and Jesus Christ, if they may but have them, they are content to undo themselves to all eternity.

Thirdly,* 1.279 So to leave God, as to give up our selves to baseness and wickedness, Oh! this is most ab••minable: To be over ta∣ken with a sin is vile, but for one to give up himself, or her self to wickedness, this is abominable: and yet this is that that many are guilty of; at first perhaps sin is fair-man∣nerd, and saith, Do but take some dallies with me at first, but after the soul begins to give up its self in a most despe∣rate way in sinful courses: many an Apostate doth thus that had some comfort before in God,* 1.280 but now having gotten a haunt of wickedness they have lost all their com∣forts in God and Christ, and now saith this desperat soul, I cannot have comfort in God and Christ, and therefore I will have it in the satisfying of my lusts. Oh! my Bre∣thren, what a shame is this? So far as thou art able to be guilty of shaming even God Himself and Jesus Christ; ther∣fore in Heb. 6. 6. Apostates are said, to put Jesus Christ to open shame; and Apostate that leaves the waies of God and separates himself to his lusts, he doth put the Lord Jesus Christ to an open shame. Oh! how should Gods people separate themselves for the Lord, and be wholly his, seeing Idolaters separate themselves to their Idols? let them look upon themselves as a people separated for the Lord.

And their abominations were as they loved.

That is, First, as they loved, so they were guided, they

were not guided by the Word, nor by any Divine Rule, not by right Reason, but according as they loved, they followed what they had a mind to,* 1.281 never regarding what Gods mind was; The judgment is soon gone when the heart is taken with a thing. Ordinarily people love that way they go, not that way the Rule guides them to, but what way their affections carry them on in;* 1.282 this is a very sinful thing for men to be acted with, and carried upon, meerly by the violence of their affections, and especially this is evil in the matters of Gods Worship, there we may not do things as we love, that is, because we think such things are very fair and there appears no hurt in them to us, and they like us well; yea, but we must examine whether we have war∣rant out of the Word for that, we must not do as we love, but according as the rule is.

Secondly,* 1.283 They were abominable as they loved; they were turned into the very likeness of what they loved: and indeed our loves what ever they are upon doth turn us into the like∣ness of the thing, The understanding turns the object into a likeness to it, but the heart is turned into the likeness of its object.

Austin hath a notable expression for this,* 1.284 saith he, Such is every man as his love is, Doth a man love the earth? he is earth; doth a man love God? (what shall I say, saith (Austin) he shall be even God too. And indeed the Scrip∣ture saith we are partakers of the Divine Nature,* 1.285 Oh! what care had we need have of what we love, Doest thou love a base filthy thing? then thy soul is base and filthy too. Doest thou love the glorious and blessed God? then thy soul is made like to God: Chuse therefore good ob∣jects for thy love, love the Lord, and love his holy waies, love things that are excellent and glorious, and by the loving of those things thy heart will come to have excel∣lency and glory put upon it;* 1.286 but if thou lovest that which is drossy and filthy, thou comest to have a base and drossy heart of thy own.* 1.287 Mans soul is like to the Cameleon that

is changed into the color of the object it looks upon.

They were abominable as they loved.

Every man or woman is as he loves.* 1.288

Thirdly, They were abominable as they loved. That which is here translated of the Concrete, I find it may be as well translated of the Abstract, They were abominable as their love: and so it's carried by Interpreters, that is, they were abomi∣nable as their Idols were that they did love, and their Idols were call'd Love in the Abstract; as a man cals his Wife, his Love, so they call'd their Idols their Love, and they were abominable as their Love was, that is, look how a∣bominable Baal-Peor was, so abominable were they; so the Psalmist saith, that, they that make Idols, are like unto them.

But fourthly,* 1.289 which I think is especially the scope of the holy Ghost here, They were abominable as they love, (though the other may be taken in) this Scripture hath re∣ference to that that you reade in Numb. 25. 1. there you find that the people of Israel by the wicked counsel of Ba∣laam,* 1.290 when they could not be cursed, yet Balaam did coun∣sel them that they should come and bring their daughters before them, and so to intice them to commit uncleanness with their daughters, and then they should intice them to Idolatry, that was the wicked counsel of Balaam, they committed whordom with the daughters of Moab; and they called the people to the sacrifices of their gods. So They were abominable as they loved: that is, they being inti∣ced to bodily uncleanness, by the Moabitish women, these drew them likewise to the worship of their Idols. And so their loves to their Whores was that which drew them to this wickedness.

They were abominable as they loved; that is, they setting their love upon these wicked women that did intice them to uncleanness, according to that love of theirs were they

brought unto the love of Idolatry. Solomons wives drew him to Idolatry. And it's usuall for people to be of that Religion that those are that they love,* 1.291 if so be that their hearts be taken with any, if they love any it's usual for them to be of that Religion that those are of that they love, according to their kindred, according to their friends, ac∣cording to the stock that they marry in, so is their Religi∣on. Many that have been forward in waies of Religion, and yet marry into a carnal stock that hath no savour of Religion, you shall find they will grow cold according to what their wives dispositions are, according to what they love, so their Religion either burns hotter or grows cooler; as it was usually laid upon Ahab for his wicked∣ness, such a one was his wife: and so other Kings, the daughter of Ahab was his wife, his Religion was according as he loved.* 1.292 And my Brethren, if those who are in a false way can draw whom they love to it, then certainly those that are in the Truth should as wel labor to draw those who they love to the imbracement of the Truth: Wives that are naught wil draw their Husbands to that which they love,* 1.293 to Idolatry, to false worship; Popish wives have drawn more husbands to their Popery, than Godly wives (I fear) have drawn husbands to the Truth;* 1.294 Why should not gra∣cious Wives labor to draw their Husbands to good by love, as well as wicked Wives to draw them to wickedness by their love. And indeed those who would gain others to good must first gain their love. The women of Moab gained the love of the people of Israel, and so gained them to themselves in the matters of Religion. So if you would do any good to people, first labor to gain their love; let women that have evil husbands that they would ••ain gain: how would you gain them? not by reproachful speeches, but do you (though they be never so evil) walk lovingly towards them, that they may be convinced that your souls do love them, and so do you by your loving carriage gain their love, and that's the way to gain them

to your God by that means.* 1.295 So divers of the women in the primitive times that had Heathenish Husbands, we have many stories of them, that by their gracious loving carriage to their Heathen Husbands they gained them to the Truth of Religion.* 1.296 And so Ministers, if they would gain people to God, they must gain their love, so walk before them in such a gracious holy loving way towards them, as they may gain their love, and then they will gain their souls; if there be wrangling between Minister and People, there's little hope that they will gain and do any good a∣mong that people, for people wil do as they love very much. And so your neighbors and friends if you would gain them to God any way,* 1.297 gain their loves to you, for it's a migh∣ty motive in matters of Religion for people to do as they love. And thus much for this tenth Verse.

VER. 11.

As for Ephraim, their glory shall fly away like a bird from the birth, and from the womb, and from the conception.

AS for Ephraim.] A Pathetical expression, he makes a stop at Ephraim, Oh Ephraim! how sad, how much to be lamented is thy condition?

As for Ephraim, their Glory &c.

By it is meant,* 1.298 all their pomp, riches, strength, prospe∣rity, but especially by Glory here is meant, their nume∣rous progeny in which they did so much glory, Ephraim (the ten Tribes) did prosper very much and were a very great multitude more than Judah. This Scripture hath reference unto the prosperous estate especially in the time of Jeroboam the second,* 1.299 of which you reade in 2 King. 14. Ephraim was in a very prosperous condition and had pro∣spered very much.

Their Glory.

Children and numerous progeny,* 1.300 is accounted a glory unto peo∣ple.* 1.301 That in which they do much glory, in Prov. 17. 6. Childrens children are the Crown of old men:* 1.302 (the Seventy) are the Glory of old men. Parents use to glory and pride them∣selves much in their children;* 1.303 (saith one) Oh! lovely pride of the Mother! so it may be said of many sons and daughters of children,* 1.304 Oh! the delightful pride of the Fa∣ther and the Mother in such and such children.

They accounted it their Glory, For,

1. By their children themselves are multiplied.* 1.305 And,

2. They see what excellency soever there is in the child,* 1.306 they look upon it as their own, as themselves the cause of it; and men and women love themselves much, and be∣cause they are pieces of themselves therefore they glory in them. And,

3. They have some hope of continuation from Genera∣tion to Generation in their children;* 1.307 and this is their Glory.

But let Parents learn to give God the glory of their children,* 1.308 and to bring them up to the glory of God, then they may rejoyce in them indeed as a great mercy of God. In Prov. 10. 1.* 1.309 A wise Son maketh a glad Father, but a foolish Son is heaviness to his Mother.* 1.310 Why is a wise Son said to be the gladness of the Father? Why? Doth not a Mother re∣joyce in a wise Son too? And why is a foolish Son said to be the sorrow of the Mother? Why? Doth not the Father sorrow and mourn for a foolish Son? The holy Ghost not without reason doth express himself thus; A wise Son makes the Father glad.

First; because the Father usually hath a more strict hand over his Son in his education to bring him to wisdom more than the Mother, ordinarily Mothers are tender over their children, and they co••ker them and so make them

fools, some they cannot endure that they should suffer any hardship, and hence their children proves foolish and fit for nothing, and great sorrows to them.

And secondly, A wise Son is fit for imployment abroad in the world, therfore rejoyces the heart of his Father; but a foolish Son is fit for nothing but to be at home in the Chimney corner with his Mother, and as he grows up grows stout and stubborn against her there. And if chil∣dren be a glory to their Parents, they should labor to be such as they may be a glory and not a shame to them in∣deed. There are many which instead a glory to their pa∣rents are a great shame to them,* 1.311 as it was said of Augustus Caesar, he had three daughters that were wicked, and he used to call them his three Impostumes, and his three ••an∣kers upon his body. And so children that should be the glory of their Parents, and the glory of a family, many times they are but the very Impostumes, and Cankers of it, and the shame to their Parents, every time they come a∣broad in the world.* 1.312 And if you expect that your chil∣dren should be a glory to, you must not be a shame to them; sometimes children are a shame to their Parents, and sometimes Parents are a shame to their Children. It follows.

Their glory shall fly away like a bird.

Men glory in their outward pomp and prosperity, and their children,* 1.313 but both these shall fly away like a bird. That is,

• 1. Suddenly.
• 2. Swiftly.
• 3. Irrecoverably.

A Bird that you have in a Cage, you have kept it per∣haps many months, and upon some advantage gets out and in a moment she is gone, suddenly, and then she goes away swiftly that you cannot follow her, and then Irrecovera∣bly

that you can never take her. All outward glory is un∣certain;* 1.314 in Prov. 23. 5. Wilt thou set thine eyes upon that which is not?* 1.315 Certainly riches they make to themselves wings, and fly away as an Eagle into Heaven; fly away like a Bird,* 1.316 and that Bird, the Eagle, that flies so swiftly that there is no getting her again: How many lately in Ireland, and in our own Land, that have had estates in the evening, and all hath been gone away swiftly like a bird before the morning? They have been rich in the morning and have been even beggars in the evening. Let us take our hearts off from glorying in all outward excellencies, and seek that glory that is abiding, that is constant, that is everla∣sting: We should look upon all outward comforts now as upon the wing; if ever you had cause to look upon all the outward comforts in the world as upon the wing, you are to do it now, never make account of any settlement in any comforts in the world, at this day they are all upon the wing; we cannot reason thus, We have enjoyed such pro∣sperity thus long, and therefore we shall still enjoy it lon∣ger: No, all outward comforts slies away like the bird: that comes in one moment that before came not in many years.* 1.317 In Jer. 9. 23. Thus saith the LORD, Let not the wise man glory in his wisdom,* 1.318 neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth, glory in this, That he understandeth and knoweth me, that I am the Lord, which exercise, loving kindness, judg∣ment, and righteousness in the earth: for in these things I delight saith the Lord.* 1.319 Your delights are in other vain things, in estates, in bravery; but in these things I delight, saith the Lord God, and if you will glory, do you glory in those things that I my self delight in; your glory in the midst of your prosperity which flies from you like a bird, but the Lord that is the glory of his in the midst of their adversi∣ties, flies to them like a bird: (I say) the glory of the wic∣ked in the midst of their prosperity flies from them like a bird, and the Lord God who is the glory of the Saints flies

to them in their afflictions like a bird. Thus you have this very phrase in Isa. 31. 5.* 1.320 As birds flying, so will the Lord of host defend Jerusalem; defending also he will deliver it, and passing over he will preserve it. [As birds flying] it's a meta∣phor taken from the bird when she sees the yong ones in a∣ny danger of the Kite she flies with speed to save them, As birds flying, so will I defend Jerusalem. Your glory gets away and flies from you in your prosperity, but the glory of the Saints flies to them in their adversity.

Secondly, The Glory of their posterity shall flee away like a bird▪ that is,* 1.321 The Lord will cut off their numerous posteritie, their yong men, that there shall be few enough left among them. They gloried in their number. The blessing of God upon Abrahams seed came very swiftly after it began to come; and now God threatens it shall go away as swiftly: As you may find it if you observe the story of the encrease of the Seed of Abraham, if you reckon it from the time of their going into Egypt: there was (you know) but threescore and ten souls that went into Egypt of Abra∣ham's seed:* 1.322 but when they came out of Egypt, which was but two hundred and fifteen years after they went in; for the four hundred and thirty is to be reckoned from the Promise to Abraham until their coming out of Egypt, and it is cleer that there were two hundred and fifteen years from the Promise to their going into Egypt, so that there were but two hundred and fifteen years from their going in, to their coming out; and see how swiftly they did en∣crease, from three score and ten souls (for there was no more then, but) there came out from twenty years old and upwards, men of war, six hundred thousand, three thou∣sand, five hundred and fiftie; there were encreased of A∣brahams seed in two hundred and fifteen years, six hundred thousand, and three thousand, and five hundred and fifty, as you may see in the book of Numbers; besides, the Levites, with the number of the males, from a month old and up∣wards, was twenty and two thousand; besides the women

and al the other children: and this was in that time when they were in bondage. Thus the Glory of Abrahams seed came very swiftly. And now it shall fly away like a bird, they shall decrease more than they did encrease.

Godliness brings blessings swiftly,* 1.323 and Wickedness it causes blessings to depart away swiftly again like a bird.

It follows;

From the birth, and from the womb, and from the conception.

Gods Curse follows the wicked close: sometimes in their birth; sometimes in the womb; and sometimes hin∣dering the conception. You see how God hath us at ad∣vantage, how he hath us in his hand at every turn; he might if he had pleased smit us in our conception; if he had spar'd there, stifled us in the womb; if spar'd there, made us stick in the birth.

Wherefore learn we to acknowledg Gods mercie in the general,* 1.324 that he is patient,* 1.325 and long suffering, and graci∣ous to us; let us consider at the several passages of his mercy, to bless God not only for our general preservation, but how he did preserve us in the very conception, preserves us in our mothers womb, and then in the birth, and then in the cradle, and in our childhood, in our youth, and in our middle age, in our old age, for we lie at his mercy at every point of time.

Their glorie shall flie away like a bird; from the birth, and from the womb, and from the conception; of some I'le hinder the conception, some others in the womb shall die, others when they come to be born there they shall pe∣rish in their birth, and so at every time my curse shall fol∣low them, from the conception, from the womb, and from the birth.

Yea and Fourthly, Though perhaps some may escape in the conception, and in the womb, and in the birth, yet it follows;

VER. 12.

Though they bring up children, yet will I bereave them.

THE Curse of God is here threatned to pursue them, and over-take them, though they escaped the Curse that others are under.

Many think that when they have escaped some Judg∣ment that hath come upon some others,* 1.326 then they are safe enough and all is well; But thy preservation from some Judg∣ment that hath struck others, may be thy reservation to greater Judgments that God intends for thee afterwards.

2. It is a judgment to be deprived of children in the womb,* 1.327 in the birth, but when you have endured much pain in bearing and bringing forth your children, much labor and trouble in bringing up your children, when many a thoughtful care in the education of them, much sorrow and grief they have cost you, and now when they come to be hopeful, almost to mens and womens estate, and you think to have comfort in them, now for God to take them away, this is very sad unto parents, it goes exceeding much unto their hearts to be bereaved then; yet such things as these have befallen many heretofore; and Pa∣rents though the condition must be acknowledged very sad, yet they must submit to Gods hand in this. Perhaps some of you have in the breeding of your children endu∣red much, and through many difficulties they have been brought till they have grown up to be almost at mens and womens estates, and perhaps they have been towardly and hopeful, you had hoped to have had them to have been the staff of your age, and yet God suddenly hath made them fly away like a bird, perhaps be drowned, perhaps some other way,* 1.328 in a most uncomfortable manner the Lord hath bereaved you of them. You will say, The condition is sad more than ordinary. Therefore God calls you to Sanctifie his Name more than ordinary, to exercise grace

more than ordinary, and the exercise of grace in such an extraordinary stroke of God upon you may be as great a good and comfort, as great a blessing unto you as the en∣joyment of your child would have been. If a tender mo∣ther that through all her care, and pain, and labor, after breeding and bringing up a child, should have him taken away in some untimely death (as you call it) she would think her condition the saddest of any living. Be it known to you, perhaps some may be here, or know others of their friends that have had such a hand of God upon them, be but convinced of this one thing which I know you can∣not deny, That the exercise of grace sutable to this work of God that is now upon thee, or against thee, conceive it as thou wilt, I say, the exercise of thy grace sutable to this work of God is a greater good to thee than the life of thy child could have been, it could never have done thee that good as the exercise of grace may do in this condition when it is sutable to this stroke of God upon thee; and this indeed is the only way to make up any losses of chil∣dren, or loss of any goods, be it a child, be it a husband or the dearest friend, a wife, or thy estate, yet the exercise of thy grace is better than the enjoiment of them all. It fol∣lows;

There shall not be a man left.

I'le bereave them when they bring them up, (the words are [not a man,] and left is not in the Original) that they be not men. And sometimes God lets the children of men and women live,* 1.329 and yet they never come to be men, but strikes them in their understandings that they are bereaved of them so far that they never come to be men. I remember it's reported of S^r Thomas Moore that his wife was mighti∣lie desirous of a Boy,* 1.330 (that was her word) and she had one that proved a fool, and saith her husband to her, You were never quiet till you had a boy, and now you have one that be all his life a Boy.

I will bereave them that there shall not be a man left.

But I rather think the meaning is, I wil take them away [ 2] that they shall not live to be men, strong men of war. You boasted your selves that you had so many of your children that were such valiant men of war before, but I'le bereave you of them (saith the Lord.)

Yea, wo to them when I depart from them.

Surely, even wo to them; he puts a sureness upon this, Wo to them when I depart from them. As if the holy Ghost should say, What do I threaten this or the other evil, the great evil of all, the rise of al evils is, Gods forsaking them,

Wo also to them when I depart from them.

God departs from a people,* 1.331 or a particular soul, when he withdraws his goodness and mercy from them: and the reason why wicked men for a time do enjoy good things, it is, because Gods time is not yet come to depart from them; but when Gods time is come to depart from them, then al vanishes suddenly: As the light continues so long as the Sun is in the firmament, but as soon as ever it is gon it grows to be dark,* 1.332 the darkness of the night comes sud∣denly. A man hath strength and health so long as his vi∣tals hold,* 1.333 but as soon as ever the vitals are struck, the cra∣seis of the body, if that be strucken the strength and health goes. The general presence of God with his Creature keeps strength and health,* 1.334 it's God in the creature that keeps its comforts, and upon Gods departing al vanishes and comes to nothing. Thou hast thy prosperity now, and thou thinkest thou maiest enjoy it still;* 1.335 but how canst thou tell but God may suddenly depart, and then all is gone? The alteration of mans condition is not only from Natural cau∣ses, but heigher, from Gods departing. Carnal hearts think themselves safe if they do not see how Natural causes shall work their ruin, they see nothing, but as they have enjoyed

much good from Natural causes, so they see them working still for good to them.

Yea, but know that thy prosperity, or thy adversity de∣pends not upon Natural causes, but upon a higher cause, though thou hast the confluence of all Natural causes wor∣king for thee as much as ever, yet if God pleases to with∣draw himself thou art a lost creature.

And so it is with a Kingdom. When God pleases to de∣part from a Kingdom, he doth then take away Wisdome from the Wise, he gives them up to their own Counsels, to perverse Counsels, he blinds them that they cannot forsee their danger, nor see means to help them, but they shall take waies as if they intended to destroy themselves. If God do but leave them, whatsoever their wisdom was be∣fore, all their endeavors they shall be blasted and come to nothing, & in this it is we should sanctifie Gods Name, and acknowledge it, acknowledge our immediate dependance upon God for all our outward good we enjoy, whatsoever second causes we have to help our selves.

Wicked men will not take notice of him in their Com∣forts, they cry out of this and the other cause of their evil, but it's Gods departing from them, that is the great thing they should take to heart. Particular evils must not be taken so much to heart as this of Gods departing: Whatsoever our condition be, yet if God be not departing we are well enough, though in the fire, though in the water, I will be with thee saith the Lord. Mark the ground of the confi∣dence of the Saints in the time of affliction: in Psalm. 46. (Luther's Psalm it's called,* 1.336 that is, a Psalm that Luther was wont to call to his friends to sing,* 1.337 when he heard of any danger that they were in, or any sad thing fallen out, Come (saith he) let us sing the 46. Psalm, And mark the confi∣dence of the Saints) We will not fear though the earth be remo∣ved, and though the mountains be carried into the midst of the sea. Though the waters thereof rore and be troubled, though the mountains shake with the swelling thereof; though the heathen

rage, and the Kingdoms be removed, yet al shal not trouble us. Why, what's the ground? The Lord of Hosts is with us, the God of Jacob is our refuge. And it's twice repeated in the same words in the Psalm, God is not gone, God is not de∣parted, therefore no great matter what men can do unto us: But if one be in misery and have God departed, Oh! how dreadful is that condition! It was a dreadful speech of Saul,* 1.338 in 1 Sam. 28. 15. I am sore distressed; for the Phili∣stins make war against me, and God is departed from me. Oh! when the Philistins make war upon a people, when there is enemies at our gates, and then our consciences shall tell us, that God is departed from us, this is a sad condition: It was a woful speech of Saul; God is now departed when I have most need of him: Wo to them then. For,

First,* 1.339 The root of all evil is very deep that is upon us when God is departed: It doth not lie in this particular, or that particular, we might make shift to get over them, the spirit of a man might sustain his infirmity;* 1.340 but the root of the evil it lies in the departing of God, And what can the Creature do when God is departed? As the King of Israel when the women said, Help O King. Saith he, If the Lord doth not help thee, whence shall I help thee? And as all creatures say,* 1.341 If God be departed, we cannot help, nay, the very Devil cannot help if God be gone: In 1 Sam. 28. when Saul was sore distressed and he would raise up Sa∣muel, and the Devil came in the likeness of Samuel, saith he, Wherefore doest thou ask of me, seeing the Lord is departed from thee? No Creatures in the world, nor Devils can do good when God is departed, then the evil is only evil when God is gone. An evil may have much good in it, and God may sanctifie it for abundance of blessings to his People so long as he continues with them;* 1.342 but if he be gone, then the evil is only evil: And if God be gon all protection is gon, and therfore thou liest liable to all kind of evils what∣soever. And however for the present things do seem to be good that are remaining, yet the blessing of it is gone if

God be not with thee. And this evil that is upon thee it is no other but the forerunner of eternal evil,* 1.343 and the crea∣ture certainly then must needs sink when God is thus depar∣ted. Oh! If so be that it is so woful a thing for God to depart from a people here in this world in regard of the withdrawing of outward things and mercies from them, what is it then for the Lord to depart for ever from the soul? What an alteration doth the departing of the Sun make? Take a delightful Sunshine Summers day, and how beautiful is it? Now compare that with a winters dark dis∣mal night; What makes the difference between these two? The presence of the Sun in the one,* 1.344 and the Sun is departed from the other. It is but the presence, or the departing of one creature.* 1.345 Oh! if the presence or the departing of one creature makes such a difference in the world, what doth the presence or the departing of the infinite God do to the soul? Let the Saints who enjoy Gods presence prize it, and pray as the Prophet did, Lord leave us not.

Oh!* 1.346 how vain is the heart of man that will depart from God? If thou depart from him, he departs from thee too, and wo to thee whatsoever thou hast when the Lord is gone and departed from thee.

The Lord departs from particular men and women, as well as from Kingdoms and Nations, and wo to them al∣so: when God departs from a particular man or woman he doth withdraw his common gifts and graces, and com∣forts that they were wont to have, he doth curse all means for good unto them, and he gives them up unto temptati∣ons; those are the three special things that God doth in departing from any particular soul, he withdraws the common gifts and graces that they had, and the comforts that follows, and curses the means that may do them good, and gives them up to the strength and power of temptation.

You will say (it may be) Many a soul that doth desire fur∣ther presence of God may be afraid out of this that God is depar∣ted.* 1.347

Now though God (no question) may in some degree withdraw himself even from his Saints,* 1.348 so as they may be afraid that God is gone and departed from them; yet there's this one evidence to thee, let thy condition be ne∣ver so sad, yet if thou beest a Saint (I say) this is one evi∣dence that God is not wholly gone, if he leaves any kind of shine behind him so far as makes thy heart to be longing after him; God doth not so depart from his Saints but he leaves some luster, some little glimmering of himself be∣hind, so much as the soul sees which way God is gone, so much as serves to draw the heart of a poor sinner after him∣self and makes it restless and unquiet till it comes to be in Gods presence again; As when a Candle is taken out of a room, the room is darker than it was, yet there's a glim∣mering left behind in that,* 1.349 if you go quickly you may follow: When God departs from hypocrites, he departs so as he leaves nothing behind him, and they have not so much of God as makes them make after God, and so they turn away from God and seek to make up the loss of God in some other thing; but a Saint of God that hath God beginning to depart in any degree, when God is gone, he will not turn aside to seek to make up the loss of God in a∣ny other thing else, but he hath so much of God as doth strongly carry his heart after him, that he looks, and sighs, and groans, and cries after the Lord, and as David in Psal. 119. 8.* 1.350 there he shews us that God was in some de∣gree departed from him, (in his own sense at least) but mark his expression there, and that one Scripture may much help any soul that is afraid that God is departed:* 1.351 I will keep thy Statutes: O forsake me not utterly. Oh Lord, me thinks I feel that thou art a going, I feel that I have not those comforts I was wont to have, those stirrings of thy Spirit as I was wont to have, but O Lord, yet for all this, I will keep thy Statutes (saith David) I am resolved though I should never have further comforts from thee, yet Lord I will keep thy Statutes, do with me what thou wilt,

I••le do what I can to honor thee,* 1.352 and Lord forsake me not utterly. So long as thy heart can close with this text and say thus as David, Lord, I will keep thy Statutes, though I feel not thy presence with me as I was wont to do, yet Lord I will do what I can to honor thee, though I be in a sad condition, and thou seemest to leave me, yet Lord I will keep thy Statutes, Oh Lord forsake me not utterly. So long as thou canst make use of Davids expression as thine own, it is an evidence God is not so departed as he uses to depart from Hypocrites, and wicked and ungodly men.* 1.353 And if it be so woful a thing when God departs, truly then when God is about departing we had need cry mightily to him, both for Kingdoms and particular souls. When a Malefactor stands before the Judg and is crying for mercy, if the Judg be a rising off the Bench, then he lifts up his voice,* 1.354 and then shreeks out indeed, Good my Lord, then he sees if the Judg be gone off from the Bench, he is a lost man: so when we see God going, as many foot-steps of Gods departing from us there have been, and are, and yet still God leaves a light behind, blessed be God we have a light of Gods presence,* 1.355 and God is no further de∣parted from us, but so that he hath left so much of him∣self as we may know where to have him. It follows.

VER. 13.

Ephraim, as I saw Tyrus, is planted in a pleasant place: but Ephraim shall bring forth his Children to the Murderers.

WHAT, God departed? Wo to us when God de∣parts from us.* 1.356 Why? but Ephraim might bless himself in his prosperous condition in which he was, E∣phraim (might say) What do you speak of Gods depar∣ting? We are in a good condition, it's but your melan∣cholly fears that makes you speak of such fears as these are, we were never stronger, nor never had better fortifications, nor never prospered better than we do; and as I told you,

this hath reference to the time of Jerohoam the second, and the Prophet grants it,* 1.357 that they were in a prosperous estate, Ephraim was like Tyrus planted in a pleasant place as Tyrus was; Tyrus, it was a brave City, an Island in the Sea, much like (as it's reported) that famous City in Italy,* 1.358 [Venice] which is in the Sea about seven hundred paces from the Land, it is built as it were upon a rock in the Sea; and so indeed the word signifies,* 1.359 it comes from a word that in the Hebrew signifies a Rock: it was a very exceeding strong place.* 1.360 Quintus Curtius in his fourth book of the Story of Alexander, saith that, Alexander in his conquest had more to do to conquer Tyrus than all Asia besides,* 1.361 it was such a mighty and strong place. Pliny saith the compass of it was nineteen miles.* 1.362 It was the general Mart almost of all the world, and it was a City very full of people; and to this the Prophet hath reference, when he saith, Ephraim was like Tyrus; because Ephraim did so glory in his numerous Progeny; for Tyrus was a mighty populous place, as Pliny saith of it, that there were three other ancient Cities came out of it,* 1.363 as Leptis Vtica, and that great CARTHAGE that was but a spring out of this root, that CAR∣THAGE that was such a famous City that did strive a long time for the Empier of Rome, and the Monarchy and Do∣minion of the whol world; Yea and Gades divided (as it were) from the rest of the earth, were peopled from hence: We need not go so much to the Authors that write about this City and the braveness of it,* 1.364 for in Ezek. 27. you have a description of the City Tyrus, as a most brave, rich, and glorious City. Oh! thou that art situate at the entry of the Sea, which art a Merchant of the people for many Isles: thus saith the Lord God, O Tyrus, thou hast said I am of perfect beauty; Thy borders are in the midst of the Seas, thy builders have perfe∣cted thy beauty. And then in the 33. verse, When thy Wares went forth out of the Seas thou filledst many people, thou didest enrich the Kings of the earth with the multitude of thy riches and of thy Mercandize. Now saith the Lord here, Ephraim is

thus, she said to her self, that she was so prosperous, and strong, and rich every way, she was like to Tyrus, I grant it saith the Prophet, and I have seen it so, Ephraim is the very same even then when I am departing from her.

So that from hence we may see,* 1.365 That at the very time when God is departing from a Kingdom, or a particular man or woman, they may be in the greatest prosperity that ever they were in all their lives: When thou art neerest eternal misery thou maiest be in the highest degree of outward prosperity that ever thou wast in all thy life.* 1.366 Physitians say that the uttermst de∣gree of health in the body, is next unto sickness. It's true here, that the highest degree of outward prosperity, it's but the forerunner of ruine; Oh! let us learn never to trust in our prosperity,* 1.367 but alwaies to walk with fear and trembling before the Lord,* 1.368 never let us think that we are safe and well because we have outward things at our wills, we may have them at our wills and yet that very night the word may come, This night shall thy soul be taken away, as you know it was with the rich man in the Gospel, when he had his barns full and was in consultation what to do, yet now shall thy soul be taken from thee. And Nebuchad∣nezzar at that very time when he was glorying in his Mag∣nificent Pallace that he had made, now the word comes out against him.

Again,* 1.369 especially it should teach us, not to trust (as in no outward prosperity so) not in any fortifications, nor strength. Tyrus was an invinceable place (it seems to be so) yet God could pul it down: nor to trust in the multitude of Soldi∣ers: This example is as famous as any to teach men not to trust in any outwards whatsoever.* 1.370

Calvin he carries it in somewhat a different way,* 1.371 and tru∣ly not without some probability neither. I saw Ephraim that thou wert planted in a pleasant place, as in Tyrus, so he carries it thus, that is, Thou art a plant like to the plants that were in Tyrus.* 1.372 And the word translated, pleasant place, it's a word that signifies building: because they use

to build the most delightful places; it signifies also a se∣cure place of habitation, now (saith he) Tyrus it was upon a Rock, and therefore they had little ground for Orchards, or Gardens, or Plants, but only such as were made by art, and with a great deal of cost and charges, and (saith he) As men when they are striving with Nature, if they mean to do any thing at all, they will do it to purpose, and fetch out the most curious plants and bestow a great deal of cost to cover them from the coldness of the winter, as we see in places that are neer the Sea, that meerly by art they fetch out a place for a Garden or Orchard, they are mighty chargable. So Ephraim was compared to such a plant, that is, God was at a great deal of charge for it, and very careful he was to preserve them. As you heard the last day, God compar'd his love to his people to a lon∣ging woman that longed for the first ripe fruits; so Gods love was towards his people, and here God compares his respect to his people; as a man or woman would do to a tender plant that is in a Garden or Orchard that is made with abundance of cost and charge, look how careful they would be to preserve some tender plant in covering of it, and keeping of it from being mixt with the frost, (saith he) such was my care towards Ephraim, howsoever they have served me. Thus to aggravate their sins God doth shew his care of them (thus Calvin.) But saith the text for all this, though my care hath been thus over them, yet they shall bring forth their children to the murderers.

God never shews so much respect to any man or woman,* 1.373 but upon their forsaking of him, wrath doth follow. Yet after all this they shall bring forth their children to the murderers, as if so be their children had been born for no other end, but to satisfie the mouth of the sword, to be objects of the fury of the murderers; and those children that they shall bring forth in their war, they shall send them forth, just as if a man did send a company of beasts to the slaughter-house.

They shall bring them forth to the murderers.

Sometimes indeed in war men are led forth even by the treachery or the spight at least of Commanders in the war, only that they might be a prey to the murderers;* 1.374 if any wicked Officers in an Army have a spight against a man, or any particular company of men, ordinarily their spight is most against godly men in their Army, a wicked, swea∣ring, deboist Officer that hath a spight against godly men in an Army he will set them upon the most desperat service, there enjoyn them upon pain of death to do service and not to stir, on purpose that they might be cut off, or at least hoping that they will fall into the hand of the murderer. Just in this case like to David, for his own ends in another way, that would set Ʋriah in the forefront and would have others withdraw from him; on purpose that he might fall by the enemy.

They shall bring forth children to the murderers.

Many children have been brought forth to the murde∣rers even in this way. (But for the Observations from the words.)

First,* 1.375 The Curse of God stayes not upon the Parents; but goes forwards to the children; It's for the sin of the parents that the children are to be brought forth to the murderers, and especially it staies not upon Idolaters, but goes to their chil∣dren. There are two branches in this Note.

1. The Curse of God staies not upon the parents,* 1.376 but goes towards the children; in Deut. 28. 18. Cursed shall be the fruit of thy body, and especially to the children of Idola∣ters.* 1.377 In Psal. 137. 8. O daughter of Babylon, who art to be destroyed; happy shall he be that rewardeth thee as thou hast served us, happy shall he be that taketh and dasheth thy little ones against the stones.* 1.378 And in Isa. 13. 18. Their Bowes also shall dash the young men to pieces, and they shall have no pity on the fruit of the

womb;* 1.379 their eye shall not spare children. So in the second Com∣mandement, the Lord there threatens, to visit the sins of the fathers, upon the children, to them that hate him, to the third and fourth generation.

You wil say,* 1.380 Why should children suffer for their parents sins?

You will kill yong Vipers and Snakes though they ne∣ver have stung.* 1.381 So, God sees guilt enough in the children of wicked men and of Idolaters, so that in Justice he may destroy them; but he doth rather take advantage to destroy them,* 1.382 because they be the children of wicked men and of Idolaters: As if a man commit TREASON, he deserves death then for his own fault;* 1.383 but if the King hear that his Father and Grandfather were Traitors, he shall die the rather because of them. So it's true, the chil∣dren of godly people have sin and guilt in them, as well as the children of wicked men; Yea, but the children of wicked men having guilt, and so liable to Gods Justice, God will take the advantage the rather to do them Justice because their parents was wicked and ungodly; and this is righteous enough with God.

And the children of Idolaters above all shall not be spa∣red,* 1.384 and especially those that live to many years,* 1.385 because there is no sin that is so much strengthened from their An∣cestors, and the example of their Forefathers as Superstition and Idolatry is;* 1.386 Why should we be wiser than our Fore∣fathers? What's the argument of our superstitious vani∣ties, but our Forefathers did thus? And therefore that's observable,* 1.387 That there's no Commandement in the Ten threatens Gods judgments upon the children, but the se∣cond Commandement,

Because that there's no Commandement broken from the example and plea of forefathers as the second Com∣mandement; and therefore let the children of Idolaters and false Worshipers look to it,* 1.388 that they repent from the sins of their forefathers; Instead of pleading for the sins of your forefathers, you should fall down and humble

your souls for the sins of your forefathers, or otherwise that's the very reason that God will punish the sins of the forefathers upon the children, because their fathers did worship God in a false way, and they will do so too.

And then another Note is this,* 1.389 That as this is a heavy fruit of Gods Curse upon a people for the Parents sins, for God, Curse to follow to the children: so this is a special fruit of Gods Curse upon children, That they shall be brought forth to the Murderers. In times of War if you make not your peace with God it's just with God that things should be or∣dered so that your children should be brought forth to the Murderers.* 1.390 Oh! you tender hearted Mothers, who are loth that the wind should blow upon your children, look up∣on them and pity them, how can you endure to see their blood gush out, how can you endure to see your little ones sprawling in the streets, or upon the pikes of the Soldiers? If your hearts cannot endure this, seek to make your peace with God, to deliver your selves and your children from this curse that hath befallen many. We know not what these wars may bring forth,* 1.391 what they have done in Ireland we have heard much of, how the Parents have lookt upon their children brought forth to the Murderers; and though it's true, in many Cities and places where the E∣nemy hath come they have not generally (at least) broke forth to such abominable cruelties as this is,* 1.392 but who knows what a Summer or two may bring forth; for cer∣tainly where War continues it drives on with more and more rage.

You will say then,* 1.393 Oh! let us make peace upon any terms.

No, let it rather be your care to make your peace with God,* 1.394 that's your way to deliver your cildren from being brought forth to the Murderers; for if it be a false peace it may be but a further way to bring forth your children to the Murderers. It is an extream sad Curse of God, in this especially, when it shall come before their very Parents sight, for so the Prophet speaks as if they should be brought

forth even before them: Many of the Heathens have very Pathetical expressions about the sad condition of Parents when their children are slain before their eyes: as that of Priamus Son Polites that was slain by Pyrrhus,* 1.395 he cries to his gods, Oh! if there be any thing in Heaven that doth take care of such things, come and revenge this (saith he,) when as Pyrrhus slew his Son before his eyes. Thou hast before the very face of the Father even sprinkled the blood of the child up∣on his face: he was not able to bear it though he saw him∣self ready to die next, but cries to the very Heavens to re∣venge it. And that was a very sad story of the Emperor Mauritius,* 1.396 that his Sons, and Wife, and Daughters were brought before his eyes and slain before him: This is the woful evil that falls upon Kingdoms.* 1.397 And if your chil∣dren did but understand this very text that now I am ope∣ning, they would even look upon you and cry with tears in their eyes, Oh Father! Oh Mother! Repent, repent, and seek God for your selves and for us, Oh! repent, and make up your peace with God that we may not be brought forth to the Murderers.

Oh! but if this be so great an evil for Parents to have their children to be brought forth to the Murderers here, how great an evil then is it for Parents to bring forth chil∣dren to be fewel for Gods wrath for all eternity, to be the firebrands for Gods wrath to burn upon, milions of years to all eternity? You then that are Parents, and have chil∣dren, look upon them and have such thoughts as these that may break your hearts, Oh! what a sad thing would it be that such a babe that came out of my womb should be a fire-brand for Gods wrath to burn upon to all eternity? Oh!* 1.398 how had I need pray and bring up my children in the fear of God, lest I should be such an unhappy Father that out of my loyns, should not only bring forth a child to the Murderers, but for the Devils in Hell? But let not this discourage you that are godly to venture your chil∣dren in lawful Wars, for when you shall labor to make up

your peace with God, in such a cause if you be willing to sacrifice your children to God, if thy child should be brought forth even to death, yet he is but brought forth even to Martyrdom, rather than to the Murderers: Thou shouldest rather rejoyce that thou hast a child to bring forth in such a Cause, then to be overprest with sorrow that the life of thy child hath been taken away with the Murderers; & some of your children though with the loss of their own lives, yet they have been a means to keep you, and us all from the hand of the Murderer, to keep the Ci∣ty and the Kingdom from being over-run with Tyranny, Idolatry, and all kind of Prophanness, and it may be worth the lives of your children that good that hath been done. Revel. 12. 11.* 1.399 And they overcame by the blood of the Lamb, and by the Word of their Testimony, and they loved not their lives unto the death. Therefore rejoyce ye Heavens, and ye that dwell in them. They loved not their lives unto the death: there∣fore rejoyce ye Heavens,* 1.400 and them that dwell therein. When parents shall be willing to give up their children in the Cause of God, even children shall be willing to sacri∣fice themselves in Gods Cause, (I say having made up their peace with God) then when they love not their lives unto the death, there shall be joy in Heaven, and they shall over∣come in dying even as Jesus Christ did. I remember I have read of Zenophon,* 1.401 when he was sacrificing to their Idol gods, he wore a Crown upon his head, and there came news to him that his child was dead, he presently pulls his Crown from off his head in token of sorrow; but then asking how he died, answer was made, That he died in the Wars: Then he calls for his Crown again. So per∣haps some of you have lost your Children, nature cannot but work, yea but then ask how they lost their lives, they lost their lives valiantly in a work that did as much con∣cern the glory of God as ever any War did, and seeing they died so, rather bless God than be so sorrowful that they fell into the hand of Murderers. It follows.

VER. 14.

Give them, O Lord: what wilt thou give? Give them a miscarrying womb, and dry breasts.

THIS follows, upon this that they shall be brought forth to the Murderers hand. Then, Lord, give them; what wilt thou give them? Give them a miscarrying womb, and dry breast.

Some think this was an Imprecation by a spirit of Pro∣phesie,* 1.402 as if the holy Prophet had his heart fill'd with the wrath of God, Give them Lord; what wilt thou? give them a miscarrying womb, and dry breasts,

But rather according to most Interpreters, I think this expression is rather an expression of Commiseration,* 1.403 (that is) foreseeing the lamentable condition that the ten Tribes should be in ere long, the Prophet pities their condition, and would fain come in and pray for them, and he begins, Give them, O Lord (saith the prophet;) and then he makes a stop, as if he should say, but O Lord what shall I say for them, Give them, but Lord I know not what to ask for them, I am at a stand when I consider what they are, what the many mercies they have had already, what warnings they have had, how hardened they are in their sin, and how thy word is gone forth, but Lord give them: shall I say, Lord give them deliverance, give them peace, give them prosperity still, Lord I dare not, that I cannot ask, all means have been used for to bring them unto thee, and yet they stand out against the Lord; thou knowest they are deer to me, they are of my flesh, and I should be glad that they might be saved, but thy glory is dearer to me then they are, and therefore for that I cannot pray: and therefore the Prophet praies, Give them, seeing all this mise∣ry must befal them, what, shall the enemies be let out upon them? shall they and their children be made a prey to the Murderer? Lord, rather let no more be born of them, ra∣ther

let those children that otherwise should have been born and might have lived in their own Land, Lord God, 〈◊〉〈◊〉 them not be born rather than come to live to so great mise∣ry; so he doth not pray for a miscarrying womb and dry breasts absolutely, but compartively. From whence the Notes are.

First;* 1.404 That mens sins make many times Gods Ministers and his Saints at a point that they know not what to say in prayer. Truly, though there hath bee a mighty Spirit of prayer through Gods mercy in the Kingdom, yet considering that since God hath come to shew himself willing to deliver us, and Christ hath been coming even upon his white Hors in peace to take the Kingdom to himself, since that time such a spirit of Malignity hath appeared against Christ and his Saints as ever was in the Kingdom, it puts many of the Mi∣nisters and Saints of God to a non-plus in their prayers, and straightens their very hearts in the day of their fasting, when they are to seek God,* 1.405 that the Lord would give forth mercy, The Lord knows that the condition we are in is more unfit for mercy than we were at the very first day; Thus a Nation, thus particular people may put the Ser∣vants of God to a stand in their prayers, and straighten their hearts; Oh! were it that people had gone on in the im∣bracing of Reformation as they seem'd to do at the first, Oh! how enlarged would the herrts of the Saints have been in prayer? Oh Lord! give England mercy, give Eng∣land deliverance.

And then a second Note is this,* 1.406 That the fruitfulness, or the barrenness of the womb, it is from God. Give them, give them a miscarrying womb and dry breasts. This is from God;* 1.407 in Gen. 30. 2. when Rachel cried for children, Give me children or else I die, the text saith, that Jacobs anger was kindled against Rachel,* 1.408 and said, Am I in Gods stead? Paulus Phagius (that learned man) saith,* 1.409 that the Hebrews have this speech, that there are four keys that are in Gods hand that he gives not into the hand of any Angel.

1. The Key of the Rain;* 1.410 and that you have in Deut. 28. 12. The Lord shall open unto thee his good treasure, the Heaven to give thee rain unto thy Land in his season.

1. There's the Key of Food;* 1.411 in Ps. 145. The eyes of all wait upon thee, and thou givest them their meat in due season; thou o∣penest thine hand and satisfiest the desire of every living thing.

3. There's the Key of the Grave,* 1.412 in Ezek. 37. 12. Be∣hold, Oh my people I will open your Graves, and cause you to come up out of your Graves.

4. And lastly,* 1.413 The Key of the Womb, and that is in Gen. 38. 22.

These four Keys God keeps in his own hand,* 1.414 and there∣fore Gods providence is to be observed in this, and there ought to be a submission to his hand in it.

Thirdly, Sin may bring such evil time upon a people as bet∣ter those who live to such times had not been born, or died before those times had come;* 1.415 Give them a miscarrying womb and a dry breast, if they should have children that should live to endure all the miseries of those times that are coming, they had been better not to have been born, or have died long before this time saith the Prophet, We must take heed of wishing this upon every little affliction that doth befall us, as it is the frowardness of many people even with God himself, that if their children do but anger them to wish they had never been born, or cold in the mouth many years ago, I wish I had gone to your Grave: Parents ma∣ny times are ready to wish their children that they had ne∣ver been born of them; but this is frowardness against God himself, and wickedness; those that are so ready to wish their children had not been born, they are the least sensible of the sin that doth cause the affliction upon which they do wish such a thing as that is.

Give them a miscarrying womb, and dry breasts.

First;* 1.416 There may be either such miserable slaughters as

that Parents might even wish that they never had any Children.

Or Secondly,* 1.417 They may live under such cruel tyranny for their souls and bodies.

Or thirdly,* 1.418 They may be drawn from God by false Re∣ligion, and so may be in a condition worse than if they had not been born.

Hence Parents to whom God denies children or takes them away,* 1.419 they should quiet themselves in Gods dispose,* 1.420 especially in such times as these are: it may be God hath taken away your children to deliver them from greater e∣vils: as in the house of Jeroboam,* 1.421 there was but one child that had any good in it, and saith God, That child shall die, and gives the reason, Because it had some good in it. So that God takes away many that he hath the most love unto, and lets others to live that he hath not so much love unto.

Yes,* 1.422 (some may say) If I were sure that their souls were safe, though God doth take them away, if I were sure of their salvation, then I would be content.

That's true indeed,* 1.423 If your children were saved, what hurt is that to be taken away here and received to Heaven, and there to live for ever with Christ, not to sin, or sorrow more: but howsoever you may satisfie your selves in these three things.

First, That they are under an indefinite promise, though not an universal.

Secondly, Suppose he should not be saved, then it were better that he should be taken away than to live to sin more against God, he might have lived to have done a great deal of mischief in the world if he were one that God did not intend to save, and therefore quiet thy self; However God sees further than thou doest, either when he denies the•• Children,* 1.424 or takes them away in such times as these are.* 1.425

Further, In times when publick evils are threatned, they

are good times to die in; If better not to be born in evil time, then certainly it is no great evil to die in evil times. Good men are taken away from the evil to come. As if a woman had her breast to be launc'd or cut off,* 1.426 would not the ten∣der Father take the Children out of the room in the mean time? Who knows but God may have the breast of his his Church (our Mother) even to be cut off for a time, yet may suffer heavier things than ever she hath done, and if God shall take away his tender Children that will not be able to bear such a sight as that, what great evil is it? As we reade of God towards Moses, when Gods Glory was to pass by, he puts Moses into the hole of a Rock; and truly the graves of the Saints are but as the holes of the Rock til the Glory of Gods Justice passes by a people.

And thirdly,* 1.427 If the sins of Parents may be the cause of such things to Children as better they had not been born,* 1.428 let those that have Children take heed that they lay not up such wrath for an Inheritance for their Children, as that their Children afterwards should even wish they never had been born of such Parents, especially if Parents be careless in the education of their Children not to bring them up in the fear of the Lord,* 1.429 hereafter their Children may curse the time that ever they were born of them, and say, Oh! that I rather had been of the off-spring of Vipers, or the ge∣neration of Dragons than that I had come of such Parents, Oh! that my Mother had had a miscarrying womb, or that she never had had breasts to give me suck. Certainly this will be the voice of many children against their Parents one day: Look to it that there be never a Father nor Mo∣ther in this place that may give cause to their Children thus to wish they had never been born of such Parents.* 1.430 And certainly if the enduring of sorrows and misery in this world may put them into such a condition, what then wil sin and being the authors of miseries to others do? Those Children that are abominable and wicked in their lives,

and are causes of mischief to others,* 1.431 how much cause is it that it had been said, that it had been been better his Mo∣thers womb had miscarried: as it was said of Judas, that it had been better that he had never been born: And so it may be said of abundance at this day, what abundance of evil are some at this day the cause of unto others? What woful disturbances,* 1.432 distractions and calamities do some men bring upon a nation? had it not been better that their Mothers wombs to have miscarried, and their breasts not to have given them such?

And again, What horrible wickedness are some guilty of? How many Mothers this day have cause ••o say, Oh! that my womb had miscarried of such a Child! Oh that my breasts had never given such a Child suck! Oh that ever one should come out of my womb to do so much mis∣chief, to take up Arms to fight against his COUNTRY, to fight against the Saints, to bring in Slavery and Tyranny, that ever any out of my womb should have a hand in such a mischievous way as this is! Oh! these breasts of mine every time I look upon them, I wish they had never given such a one suck, for it may be they wil suck my blood too. Certainly if ever there were a time to wish their wombs had miscarried, and their breasts never given suck, these are the times many may do so.* 1.433 And this seems to have al∣lusion to that which Christ saith in Luke 23. 19. Blessed are the wombs that never bear, and the paps that never gave suck. I say, concerning many particulars in the Kingdom in this time, it might have been said, Oh! blessed had the womb been that such men were in, had they never been born, and the paps that they suckt, that they had never given suck. This would not have been an interpretation, but a good prayer, if it could have been foreseen, if any Prophet could have forseen this, that thou shouldst have been a Child, and he should have been an Actor in so much mischief as hath been done in this Kingdom of late, if any Prophet could have forseen this,* 1.434 thou wouldst have said Amen to

his prayer, Lord give this woman a miscarrying womb and dry breasts that she might never have born nor given suck to such an one. It follows.

VER. 15.

All their wickedness is in Gilgal: for there I hated them.

WHAT this Gilgal was I opened in the 4^th Chap∣ter at the 15. Verse,* 1.435 it was a very famous place for many remarkable things:* 1.436 Stones were set up in re∣membrance of so great a mercy in coming over Jordan, and there was the first Passeover that ever they had, and there they were circumcised, and the Lord said unto Joshua, This day have I rolled away the reproach of Egypt from off you, from whence it had the name; they were not circumci∣sed in all that time in the Wilderness, from whence it was called Gilgal, because the reproach was rolled away; I shewed abundance of mercy to them in Gilgal, there they eat the fruit of the Land, and there the reproach was rol'd away,* 1.437 and the monument of my great mercy in bringing them over Jordan; but now they have turned this place to the most abominable place in the Country, for because there were such great things done in Gilgal, they thought that it was a holy place, and therefore they might justifie their superstitious waies, though God afterwards did chuse another place for his Worship, yet they thought to sacri∣fice and worship in Gilgal, they thought it might be justi∣fied, because it was a place where such great things were done. Now saith God, I never intended that, all their wickedness is in Gilgal.

Superstitious men are proud to put holiness upon places that have had remarkable things done in them in reference to Religion.* 1.438 This phrase we have had occasion to meet with before, and therefore I pass it.

All their wickedness.

That is, Their chief wickedness, as if God should say, there is a great deal of wickedness among them,* 1.439 there are Murders and Thefts, and abundance of other evils, the brea∣ches of the second Table; but yet above all, their wicked∣ness is at Gilgal, they think to make use of that place where I shewed so much mercy to them, they think to justifie their superstitious worship, but I'le have them know that I hate this, There I hated them saith God, I abhor this that they think to be justified by. So that the Notes are.

Above all sins,* 1.440 the sin of Idolatry is that that God looks upon as the great wickedness for which he doth hate and abhor a people. Because in that sin men think by their own waies of wor∣ship to make God amends for their wicked waies, and pre∣sent their own waies of worship, to justifie themselves in all other kind of wickedness.

And again:* 1.441 For men to abuse that wherein God shews mercy: For them to take advantage or occasion by that to turn it into sin against God, this is that which God hates. For there was much mercy they met withal at Gilgal, and they made Gods mercy an occasion to their wickedness. To make that which should engage us to God to be an occasion of wickedness against God this is abominable in Gods eyes: As you reade in the Law,* 1.442 that you must not seath a Kid in his mothers milk; that which is the milk to preserve the Kid, that must not be a means for a second death, to seath or boyl it in saith God, that's unnatural, and but cruelty; so for us to deal with God to take those things that should be a means to engage our hearts further to God to be oc∣casion of further sinning against God, that's abominable; there saith God, I hated them.

Concerning Gilgal.* 1.443 Their Idolatrous Priests told them (as 'tis propable) that that place was a holy place, and surely God that had appeared so to them there would ac∣cept

of their services in that place rather than any other, and so though God had after chose another place, yet still they doted upon this place, [Gilgal] and that which was so famous for Gods Worship became as infamous for su∣perstition and wickedness.

Polanus upon the text compares that Town in Germany,* 1.444 [Wittenberg] to this Gilgal. Those places where the Lord hath been more gracious to people, the Devil seeks to cor∣rupt those places most of all; as in Wittenberg was the be∣ginning of Reformation by the means of Luther, and now (saith he) the Devil hath made it the Theater of divers He∣resies, and still makes it more and more; that very place which was a place of Gods mercy to the Country: so here, that place that was the greatest place of mercy,* 1.445 is here the greatest place of wickedness; the Devil envies it so much the more, and all their wickedness is here.

All their wickedness.] That is, the chief wickedness, their Superstition and Idolatry is the chief and the great wicked∣ness that provokes God against a people; not only because of the presumption in it, but because it's an Inlet to all o∣ther kind of wickedness. Hence observe:

1. Where there is false worship in any place all manner of wicked∣ness follows. And people do most stick unto their supersti∣tious waies more than to any thing, and therefore that's the chief wickedness, yea and they think to satisfie God with those waies for their other sins, All their wickedness is there.

A further Note from hence is,* 1.446 That to sin in face of mercies, where there are the Testimony of Gods abundant mercies, that is very abominable to God. That's a great aggravation of sin, to sin in the face of the testimonies of the mercies of God, what, where so much mercy, yet here wicked and abomi∣nable? Doth God fill thy family, thy chamber, thy clo∣set, thy bed, thy shop with the Testimonies of his mercy? Take heed how thou sinnest there where there are abun∣dant Testimonies of Gods mercy to witness against thee, and to aggravate thy sin.

But I find some Interpreters,* 1.447 and that not one or two, but many, (and that makes me speak of this Interpretation) that refer this wickedness to the casting off the Govern∣ment that God had appointed, and the bringing in of a new Government: at Gilgal was the place where they would have Saul to be their King, and cast off the Govern∣ment by Judges that God had appointed among them, Gilgal was the place; now this was the ground of all their other obstinate wickedness, and God remembers this a long time after and saith, All their wickedness is in Gilgal, and there I hated them.

From hence the Note is this,* 1.448 That it's a hateful thing to cast off the Government that God would have us under,* 1.449 it is hate∣ful to God; the Jews had both their Civil and Ecclesiastical Government by Divine Institution, they were both mixt in one there. And though now we have not our Civil Government by Divine Institution, but it's left to the Cre∣ation of man,* 1.450 according as in prudence men in several Countries shall think best; but Ecclesiastical Governm••••t certainly is as much by Divine Institution now, as ever it was, and it must be so, because it is spiritual, and nothing can work in a spiritual way upon the inward man but that that is by Divine Institution, therefore whatever the Go∣vernment be (I will not meddle with the particulars) yet we must take heed how we cast off that which is appointed by God, for that's hateful, there I hated them; we had need therefore search and examin to find what that is,* 1.451 and if we think it be not so cleer as their Government was to them, we must take so much the more pains to examin, and not think it long that there is so much time spent i•• see∣king to find out what the Government should be, do not think it a light matter: many people they think it but a circumstance, and things that we need not trouble our selves so much about, and why should there be so much time spent in searching it out;* 1.452 Learn from hence to look upon it as a great matter, as a matter upon which the wel∣fare

or the evil of a Kingdom doth much depend, for so it was here, saith God, because they cast off the Government that I would have, there I hated them. Thus you may take in both the meanings, both the Testimonies of Gods mercies in Gilgal at first, and the place where they cast off my Government and would have another, I hated them there saith God.

Again,* 1.453 There I hated them.] There are some sins that provoke God to anger, and some to grief, but some to ha∣tred, and that's dreadful when our sins shall provoke ha∣tred, the Lord hates the works of iniquity. This is the great difference between the sins of the Saints and others, the sins of the Saints may anger God, may grieve God, but the sin of others they provoke God to hatred. I hated them.

Again,* 1.454 There I hated them.] (There) Sometimes God manifests his hatred in the very places where men do sin a∣gainst him. As a mans spirit will rise if he comes to a place where he hath been wronged by any; If you should come into the very place where your children have been murde∣red,* 1.455 or wives ravished, would not you have your hearts rise with indignation, in this place was my child murde∣red, in this place was my child ravished; so saith God, every time he looks upon Gilgal, Oh! here was this wic∣kedness committed, there I hated them. Hence it is that many guilty consciences dare not go into the place where they have committed sin, There I hated them.

It follows.

I will drive them out of my house.

They shall remain no longer in a Church-State, they shall remain no longer so to be in my House.* 1.456

Those who under the colour of being under the Church of God, yet live in the waies of wickedness, God will un∣church them even in regard of the outward appearance of

a Church Estate; I'le drive them out of my House: It's a dreadful expression this, for a father to take his child or servant and drive them out of his house notes great indig∣nation;* 1.457 to be driven out of Gods House is a sore evil, that makes all other evils indeed to be evil, as abiding in Gods House is a great blessing, and recompences the want of ma∣ny outward blessings. If any of you that have been ser∣vants to great men, and should be driven out of their hou∣ses, and especially for your conscience, yet if God takes you into his House you are well enough,* 1.458 and for that you have a famous Scripture in Psal. 52. 8. But I (saith David) am like a green Olive tree in the House of God, I trust in the mercy of God for ever and ever; Upon what occasion was this Psalm pen'd? It was when David was driven out of the house of Saul by the occasion of Doeg, there was a Doeg that did ex∣asperate Saul against him, and David was driven from his house, so he dared not come into it, but what comfort had David? But I am like a green Olive tree in the House of God; though I cannot be in Sauls house, and enjoy the priviledges of his house, yet blessed be God that I may be in His House, and there thrive and prosper as a green O∣live tree.

I will drive them out of my house.

God cannot endure wickedness in his house,* 1.459 neither should we; God accounts it his dishonor to have wicked∣ness and wicked men in his house, and so should we, as in the Church, ungodly men should be driven out of the house of God; we must not make Gods house an Hogs-sty, an un∣clean place for all Swine to come in,* 1.460 but they should be driven out as Christ drave out the Buyers and Sellers out of the Temple; yea, and so should all Christians drive out of their families wicked and ungodly servants: Psal. 101. 7. He that worketh deceit shall not dwel within my house (saith Da∣vid) And he that telleth lyes shall not tarry in in his sight.* 1.461 It's

a dishonor for any who make profession of Religion, that though themselves be not scandalous in their own lives, yet there are those in their house that live scandalously, they have as wicked servants in their houses as any; this is a dishonor to Religion: God drives out wickedness out of his house, and do you do so to yours.

And I will love them no more.

By [Love] here is meant,* 1.462 the communication of outward good things, for that carnal hearts account to be the only love of God: Indeed if they may have but outward pro∣sperity here in this world, they make that an argument of Gods love unto them: Well (saith God) though you have had many such kind of arguments of my love, (such fruits of my love) yet I will love you no more, I will take away all those priviledges and good things that you have enjoyed, There are priviledges and good things that come from no other love but that which may be taken away; Oh! let not us be satisfied with those, let us be satisfied with no∣thing else but that which comes from everlasting love. You may have your outward estates, you may have comely Bo∣dies, Health, Strength, Success in your labors, comings-in plentifully, yea, you may have Church Priviledges, and yet all this not come from the everlasting love of God, that can never be taken away; these fruits of Gods love may be taken from you, and God may say as concerning all these, I will love you no more: but there are fruits of love, the sanctifying Graces of Gods Spirit, the fruits of Electing love, and God can never say of these, I will love you no more.

No more.

After many deliverances that this people had in a way of love, God resolves with himself that he will have done with them, he will love them no more, he wil deliver them

no more: God may withdraw the sence of his love from his people for a while, but he manifests his love again, the afflictions of the Saints they are but a little cloud that soon passes over, the Sun soon breaks in again upon them, and Love shines; but the Sun of the wicked and ungodly sets, and never rises again: this is dreadful when a mans ruin, or a peoples ruin is thus seal'd by God, whatever mercies you have had heretofore, yet now there's an end of all, A∣dieu mercie, adieu love, I had gracious manifestations of them once to my soul, but they are now gon, I must never enjoy them more, now God hath changed his administra∣tions towards me, I must expect nothing but wrath, the hand of his sore displeasure to cause ruin, and to be sunk everlastingly: Oh! let thy provocations of God be no more, do not thou ad unto them; I have dealt falsly with God, dallied and trifled with the Lord, many times promising fair, but when I was delivered then have dealt wickedly with thee; but no more Lord: Oh! take heed, if thou add'st any more unto thy wickedness lest that this dreadful sentence be pronounc'd in Heaven against thee, I will love thee no more.* 1.463 The words are in the Original, I will add no more; I have done enough already, I will do good to this wretched creature no more; my Goodness and Mercy hath had their turn, no more; Spirit strive with them, no more; Ordinances, no more do them any good; Mercy meddle no more with them, I will love them no more.

All their Princes are revolters.

This is a very strange expression: What all? Yes, even from Jeroboam to Hoshea's time, every one of them, th•• Princes of Israel were wicked men, for two hundred and fifty yeers space, in all successions every one were naught, and false,* 1.464 and ungodly, all were revolters. It's an elegant Paranomasia that in the Original, Princes revolters, the words have a greater elegancy in the Original than in our

English;* 1.465 the Seventy they turn it by this word, Men that could not be perswaded, they were all of them men that could not be perswaded, they were set upon their own way, their own ends, and would have their own politick fetches, and let Prophets, let any of the Godly come to shew them the mind of God, they were resolved in their way, they would not be perswaded, but were wilful, and they would have this way, and whatever came of it they would venture their lives and the loss of their Kingdom but they would have it, in a desperate way they were set upon their wills, come of it what would they would go on in this way.

Men that are great in Power and Authority they think it a dis∣honor to them to be perswaded to alter their minds,* 1.466 but rather will go on desperately to the ruin of themselves, and the ruin of their Kingdoms, rather than they will hearken to counsel; they were all of them men that would not be perswaded: and Lu∣ther upon the place hath this expression (saith he) Being lift up in the pride of their hearts by their Power that they had,* 1.467 they would be above the Word it's self, they think it much to have their hearts come under the Authority of the Word.* 1.468 This is the wickedness of mens hearts when they grow great they swell above the Word of God.

They are all wicked, all of them revolters.

Some of them there were that made some kind of shew at their first coming in,* 1.469 when they came first to the Crown they gave great hopes (some of them) that they would have better times than they had before,* 1.470 and that things that were evil in former Princes Reigns would now be re∣formed, but within a while they went all the same way; you know Jehu, and so some others went in a fair way at first, but they all turned to be revolters; from whence our Notes are: First, See what CREATURE ENGAGE∣MENTS are:* 1.471 see what engagements will work in the hearts of men when they are engaged in their honors, and in their prefer∣ments

in their great places of Dignities and Powers, and Profits and Gain▪ see what they will do: evil Princes being enga∣ged and afraid of losing their power; if any should go to Jerusalem to worship, they all went in one stream, not one of them was taken off from their great Engagements; in∣deed many in smaller matters may be taken off to God, but if it come to a great matter, then none; perhaps some poor Ministers that had little livings (you know) heretofore, they would be taken off, and see the Truths of God, and the sinfulness of Ceremonies; but where did your Deans, and Bishops? where did any of the Prelates that had great Engagements? they would never see the Truth that now almost every body sees, their great Engagements hindered them. And so the great Engagements of Princes hindered them though the Truth was cleer enough.

Secondly; This is brought as the cause of the evil of the People, they were all wicked, no mervail though the people were so,* 1.472 According to peoples interests so they are, as they see those above them go that have power over them, that way people will go. Ephraim was wicked, because all their Princes were revolters. Those that are in places of power they drive the people along before them, for (I say) God hath little honor in the world but as it sutes in mens Interests,* 1.473 according as they have Interest this way or that way.* 1.474

Thirdly, They are all Revolters.

From this the Note is this,* 1.475 That Princes though they should be used with reverence, yet must not be flattered, but their sins must he shewed plainly unto them,* 1.476 [They are all Revolters,] though they can hardly bear it. Touch the Mountains and they will smoke, touch the great men, reprove but them, and presently the heat of their wrath rises and they smoke even w^th indignation. But yet those that are faithful about them they should trust God with their places,* 1.477 and estates, and with their lives; Oh had we but those about Princes that would deal faithfully and shew to them how far the

guilt of blood may be upon them, and the evil of it might be upon them, Certainly it would be otherwise with us than it is at this day: had we but Latimers and Deerings (that worthy Preacher in Queen Elizabeths time) It's said of Latimer,* 1.478 that sending a Book to King Henry the Eigth, he writes in the first Page of it, Whoremongers and A∣dulterers God will Judg: and Deering in his Sermons even be∣fore the Queen speaking of disorders of the times, and these and these things are thus and thus, and you sit still and do nothing: and again, even before her face, prea∣ching to her, (saith he) may we not well say with the Pro∣phet, It's the mercy of the Lord that we are not consumed, seeing there is so much disobedience both in Subjects, and in Prince: Certainly much good might come had we men of such Spirits as heretofore have been.* 1.479 All their Princes are Re∣volters.

Fourthly,* 1.480 When Princes one after another are wicked, there's little hope of good then to a people. The Saints under the perse∣cution of one they groan and cry to God, but another comes and oppresses them more. We had need therefore pray for those in high places, for Princes, for it concerns much the people, as we shall see more after. It follows.

VER. 16.

Ephraim is smitten, their root is dried up, they shall bear no fruit.

EPHRAIM is smitten.] God had threatned Ephraim long before, but now he is smitten; not threatned only, but smitten.

Observe this Note,* 1.481 (the manner of the phrase is as if he were smitten from Heaven by a Thunder-bolt, in a dread∣ful manner God himself smote him) observe this,* 1.482 God will not alwaies forbear sinners, at last God smote; he threatens a long time, but he smote at last: God may be a long time bending his Bow, and making his Arrows ready, and pre∣paring

the instruments of death, but at length he smote; and when he smote he smote terribly. How sad is the con∣dition of a wicked man who hath had many warnings, and much patience of God hath been shewed towards him, and at length this is the news that one neighbor tells ano∣ther, Oh! such a man is smitten of God, the wrath of God hath pursued and hath overtaken such a man, the fearful stroke of God is upon him, and this certainly will be the news of wicked impenitent sinners, secure sinners, this will be the news that will be told of you, such a one is smitten; Oh! and what sad reports are there at this day in all Countries about us, even through the world, what's the news throughout the world almost but this (the Christian world) England is smitten, the Lord hath smote them? the Lord hath smote us with a dreadful stroke and still he continues smiting of us.* 1.483 That Scripture in Isa. 5. 25. is made good upon us this day, The anger of the Lord is kindled against his people, and he hath stretched forth his hand a∣gainst them, and hath smitten them, (mark what follows) The Hills did tremble (Oh that our hearts did) and their carkas∣ses were torn in the midst of the streets: (and so it hath been with us:) And for all this his anger is not turned away, but his hand is stretched out still: And thus it is with us. And the principal cause that is there given of such woful smiting, it is as you may observe in the 20. and 23.* 1.484 verses, the cross∣ness of mens spirits in turning things quite contrary and cross to that which God would have them. As thus,* 1.485 They call evil good, and good evil: they put darkness for light, and light for darkness; bitter for sweet, and sweet for bitter: Justi∣fying the wicked, and taking away the righteousness of the righte∣ous. This is the cause of this smiting, and never was there such perversness in the hearts of men to turn things quite cross,* 1.486 to cry out of Truth for Falsehood, to cry out of the Waies of Christ as the Waies of Sedition, and the great trou∣blers of the Kingdom, to cry out of the Saints that are for peace, as the great Stirrers up of the Kingdom, and to ju∣stifie

the wicked in many places;* 1.487 What favor hath many Malignants? and those that have most appeared in the Cause of God,* 1.488 how are they discountenanced? This is the Cause why God would smite them, and why their Car∣kasses should be torn in the very streets. The Lord hath smitten us this day as he did the people in 1 Kings, 14. 15.* 1.489 The Lord shall smite Israel as a reed is shaken in the water, (and then it follows after) he shall root them out of the good Land. So it's here, Ephraim is smitten, and his root dried up. The Lord this day hath smote us as a reed is shaken to and fro, that which men cried up at first, they cry down again pre∣sently after, and forward for a little while, and then quite the other way again, and wavering and unconstant in all their waies, and know not indeed what they would have; thus the Lord hath smote us, yea the Lord hath smitten us so as he hath fetcht blood, fetcht blood, yea, the Lord hath smitten us by those that should protect us, and that's a sore smiting, to smite us by the hand of such as should protect us; that threatning that is denounc'd in Zach. 11. 6.* 1.490 Oh how is it made good upon us this day, saith the text there, I will no more pity the inhabitatns of the Land saith the Lord; but lo, I will deliver the men every one into his neighbors hand, and into the hand of his King, and they shall smite the Land; and out of their hand I will not deliver them. It's a very strange Scripture,* 1.491 I know not the like in all the Book of God, God threatens to smite this people, and how? Oh! this is a sore smiting, I will deliver every one into his neighbors hand, and they shall smite one another, and I will deliver every one into the hand of his King. Why is it so great an evil to be delivered into the hand of our neighbor, and into the hand of our King? truly at this time it seems it was: Oh! the Lord smites us this day, he smites us sorely by giving us up to smite one another. We smite one another with the tongue, in Jer. 18. 18. Come, let us smite with the tongue,* 1.492 say they. When was there ever such smiting with the tongue as there is now? yea, even

good men smite one another: There was a time when the Prophet desir'd to be smitten by the Righteous,* 1.493 in Psal. 141. 5. Let the Righteous smite me (saith the Prophet) it shall be as Oyl to my head; but now we may justly cry out to God, Lord, let not the righteous smite me; the very smiting of the righteous is a sorer smiting this day than the smiting of enemies, to smite with the tongue, yea and worse too, in Isa. 58. 4.* 1.494 In the day of their fast, they smite with the fist, and smite with the pen,* 1.495 that is a sorer smiting sometimes than smiting with the sword. And smite with the sword too, for Brother is against Brother, and Father is against Child, and Child against Father, and this is a forerunner of Gods smiting the earth with a Curse,* 1.496 in Malac. 4. 5, 6. verses, the very close of the old Testament, there Eliah is prophesied to come, and to turn the hearts of the Fathers to the Children, and the hearts of the Children to the Fathers, lest (saith the text) the Lord come and smite the earth with a Curse. Oh! that Eliah might come among us otherwise? What can be expected but the Lords smiting the Land with a most dreadful Curse? When was Fathers against Children, and Children against Fathers as now, and that in matters of Controversie? It was wont to be a Proverbial speech a∣mong the Jews, when they had any knotty Controversie that they could not untie,* 1.497 When Elias shall come, then we shall come to know the meaning of this. We may say this day, well, because we see what Controversies there are and what differences of this & the other way & judgment, the Lord Christ (whose forerunner Elias was to be) he will come ere long, and he will open all things to us, the Messias will come again and tell us all, and satisfie us in all our difficulties, and put an end to all our desputes; But for the present the Lord smites us,* 1.498 not only by the sword, but he smites us as he smote the men of Sodom, with blindness, and that Curse threatned in Deut. 28. 28.* 1.499 is even upon us, The Lord (saith the text there) shall smite thee with madness, and blindness, and astonishment of heart, and thou shalt grope at

noon daies, as the blind gropeth in darkness, and thou shalt not prosper in thy waies, and thou shalt be only oppressed and spoiled ever more, and no man shall save thee. Oh my Brethren! how is this fulfilled at this day? with what blindness, and mad∣ness,* 1.500 and astonishment are the people of the Land smote? If it were not the smiting of God to smite men with blind∣ness, it's impossible but they should see what should be done in such a time as this is, and you are only oppressed: Indeed now almost every man in the Kingdom cries of be∣ing oppressed and spoiled ever more.

We thought that when spoylers and oppressors were a∣mongst us that we were safe and well when it was over, Oh!* 1.501 but it is renewed again, and then come the spoilers the second time, and the third time, spoyling ever more, and this is the fruit of Gods smiting men with blindness, and madness: And yet who is it that returns to him that smites him? But Lord, seeing thou art a smiting, Oh! that thou wouldest smite once more, smite these rocks of ours, these hearts of ours, if thou wilt but smite there, that might free us from other strokes, that there might gush out tears of repentance, smite there that we may every man smite upon his thigh; Oh! that we may smite upon our own hearts. But it follows:

Their Princes are Revolters: and Ephraim is smitten.

Only a word more from the connexion of these two, All their Princes are revolters: and Ephraim is smitten.

From thence the Note is,* 1.502 If God leaves those who have the chief Government in their hands to revolt, the people then will be smitten. Oh! pray much for them, and let not them that have the chief Government in their hand think much that people enquire into their way, and that they use all means that they can to keep them upright; for if they should re∣volt they would not only undo themselves, but undo us, it concerns us to enquire how it is with them, and to be so∣licitous

about them, and they must not bid us that are be∣neath them to let them alone and meddle with our own business, and follow that which concerns us, certainly it concerns us much what they do: were it indeed that if they miscarried they only should be smitten,* 1.503 then we had less to do to look after them; but if they revolt we are smitten: If a child should in all humility and reverence beseech his father to leave off such and such a sinful way, or to take heed of it that he be not carried by such and such counsels, if his father should say, Meddle you with what you have to do: the child might well answer, Oh fa∣ther! I hear in the Word of God, that God doth visit the sins of the fathers upon the children, and I may feel of these sins of yours when you are dead and gone, therefore I beseech you, Oh father, consider what you do? (I say) the same might be answered if we should Petition and la∣bor with our Governors in all humility to take heed of a∣ny evil Counsel, and if they should bid us lock to what concerns us, we may well answer, We have heard in the Word that when the Princes are Revolters, the People are smitten, that if Governors should any way revolt from a∣ny former Protestations the People is like to be smitten; it is we know from the revolting of many of our Lords and Members of that High Court that we have been smitten so as we have been,* 1.504 Now many of them have revolted to the Enemy? and these that have been the Members of that Court, (I say) their revolting have been the cause of such a sore smiting which we have had.

Further:* 1.505 It cannot free Ephraim from being smitten; smit∣ten because their Governors are evil,* 1.506 they cannot excuse their sin by that: Perhaps the People would plead thus; What could we do? we could not help it, those that were in Government they enjoyn such things, and if we did not obey them they would undo us, we were not able to bear their smiting of us, therefore we were forced to yield; Oh! better endure the smiting of man than the smiting of God,

it is a fearful thing to fall into the Hand of the Living God.

The apprehension of Gods hand smiting is that which should humble the hearts of sinners very much.* 1.507 It's a notable Scrip-which you have in 2 Chron. 26. 20.* 1.508 of Vzziah, that when he saw that he was smitten, though he were stout and proud before, yet when he was smitten he made hast out of the Temple. It's no longer standing out, for the Lord hath smitten. So when we apprehend God smiting, it is no standing out against the great God, but we had need make hast to reform. And thus much for this expression. It follows.

Their Root is dried up.

But though we be smitten we hope we may grow,* 1.509 we may lose our leaves and some of our boughs, but we hope that we shall spring again: perhaps these are the vain ap∣prehensions of some men, but never look to making their peace with God, no saith God, I'le not only smite to take off your leaves and branches, but I will smite the very root, that shall be dried up: There's difference between the pruning and lopping off a tree, and the drying up of the root of it, there may be help so long as the root re∣mains alive. I will never trouble my self any further (saith God) with them, I have already smote off their boughs, and that doth no good, I will dry up the very root now. It's a great aggravation of Gods smiting when he smites at the root, every smiting it is not a drying up of the root, it is the base unbelief of our hearts, the discontentedness, fro∣wardness,* 1.510 fullenness of our vile spirits that makes us thus to conclude almost upon every stroke of God, that he intends our undoing, if he doth but smite us so as a few leaves are but shaken off, or that our branches are but shak'd, we are presently ready to conclude that God intends to blast us, and to dry up the very root, and ruin us utterly; how of∣ten

in our unbelief, when by temptations we have been sha∣ken and the leaves of our comforts have been shaken off,* 1.511 (our enlargements) and the like, how often we conclude, Oh! the Lord is coming against me, and he will certainly blast all, all that I seem to have, the very root of all my hopes and comforts will presently be blasted, Oh! this (I say) is the evil of our hearts, it comes from our fullenness, frowardness, and unbelief ever so to conclude, it may be God intends only to prune thee and to take away superflui∣ties, that so the sap may go down more at the root, that thou maiest have more Humility, and Self-denial, and Faith, that thou maiest have more exercise of the Root-Graces, Humility, Patience, Faith, Self-denial, and God perhaps smites only to make the sap go down more to the Root-Graces, though thou concludest that he will dry up the Root presently. In this smiting wherewithal the Lord hath smote us we hope that he intends not to dry up the root, but we may say of it as in Isa. 27.* 1.512 Hath be smitten him as he smote those that smote him? or is he slain according to the slaugh∣ter of them that are slain by him? The godly party may suf∣fer much, but I make no question but the ungodly party hath suffered as much, and by this shall the iniquity of Jacob be purged;* 1.513 and this is all the fruit to take away his sin, and in the 4. verse God tells us, that fury is not in him, God is fain to make an Apolegie to his people when he is a smiting, though I smite you, yet not so as those that smite you, but in the day of the East wind I stay the rough wind, and fury is not in me, but by this shall the iniquity of Jacob be purged: and this is all the fruit there∣of to take away his sin.

But God hath his time to dry up the roots of sinners,* 1.514 and the roots of Nations. 1. God dries up the roots of many that have made fair profession in former times, they have had no o∣ther Root but only Parts, and common Gifts, and Mora∣lity raised, and this Root is dried up; this day many fair and glorious Professors, how are they this day blasted!

sapless, dry spirits, and useless in the world in this time when there is so much service required of them? And by by being dried up, what are they but prepared for the fire? Old withered, sapless Professors (I say) whose root is dried up they are fitted for nothing but the fire, they are like those in Jude,* 1.515 corrupt trees, trees that are corrupt in the Autumn: Thus it is with many Professors at the time when God expects fruit, now they are sapless, now they are corrupt fruit, they are dried up by the root, and what are they fitted for but for the fire?

And then God hath his time to dry up the root of Na∣tions,* 1.516 in Isa. 5. 24. Now we might seek to understand what the Root of a Nation is,* 1.517 but I think we need not in this place, because it is sufficient only for the Metaphor, to shew that God doth not only afflict a Nation, but in∣tends the utter ruin and destruction.

Yet a word or two thus.

What was the root of Ephraim?* 1.518

The Covenant that God made with him,* 1.519 that was his Root in the first place. And when God intends to break his Covenant with them,* 1.520 (because they broke theirs) then he dries up the Root; and therefore in the next Chapter you shall find that God charges them with dealing falsely in making a Covenant.

And then, The Godly among a People are as the Root of that People,* 1.521 in Isa. 6. 13. But yet it shall be a tenth, and it shall return, and shall be eaten: as a Teyle Tree, and as an Oak, whose substance is in them when they cast their leaves: so the holy seed shall be the substance thereof. So here, the holy seed shall be the substance of it. The holy seed in a Kingdom is as the root and substance of it; and yet such is the wretched∣ness of men, that what do they do but in stirring against them, they would root out the very Root of the Nation.

And the vigor and power of the fundamental Laws in a Kingdom is as the Root of it, from whence flourishes all their outward Peace and Comfort.

And the blessing of God upon the wisdom and faithful∣ness of those that are put into place, that's as the Root of the good of a Nation, in these things especially consists the Roots of a Nation. We hope that God will not wholly dry up our Root, only let us take heed of this; though there be indeed a difference between the Covenant of God with the Nation of the Jews, and any Covenant that God makes with any Nation at this day, yet if we be false in the Covenant that we make with God, this may root us out; let us look to it that the vigor and power of the Fun∣damental Laws of the Kingdom be maintained, and that the godly be maintained, let us not set our selves to root out them, for in so doing we do but seek to root out our selves, and let us pray that the blessing of God may abide upon those that are in place of power, and while these things continue we may hope that the Lord intends, though he may scatter and break us in pieces, yet that there may a Root stay, and there is little question (I think we may make) that God wil preserve our Root howsoever; and that there wil be a Root of the Saints that shall flou∣rish till Jesus Christ comes again,* 1.522 The Root of the Righteous shall not be moved;* 1.523 though the Righteous may be lopt from all their outward comforts, yet their Root must not be moved, that lies deeper than my Creature-power is able to reach unto. But there is a Root, Oh! that God would dry up that,* 1.524 a Root that the Scripture speaks of, a Root of Bitterness, that brings forth Gall and Wormwood, Oh! what bitter fruit doth that Root bring forth! Oh! that God would dry up that root. It follows.

They shall bear no fruit.

They would bring forth fruit to themselves,* 1.525 and seeing they would bring forth no other fruit but to themselves, they shall bring forth no fruit (saith God.) How happy were we if God would say the root of bitterness (that we

speak of) as he said of the Fig-tree, Never fruit grow on it more, Oh! that that Curse of God might be upon the root of bitterness that there is in the hearts of many, that God would say, we shall never hear the evil Language, the evil Speeches of People, and the bitter expressions as here∣tofore we have done.

Yea though they bring forth, yet will I slay even the beloved fruit of their Womb.

The word translated Beloved fruit,* 1.526 it is Desirable, the De∣sires of their womb; Children are the desires of the womb, that is,* 1.527 women are very strong in their desires after them, Give me children or else I die (saith Rachel:) Indeed Harlots are not, they care only for their lust, and would have no fruit of their womb: It's an excellent Emblem for the ex∣pression of the vanity of many Preachers that care for no∣thing but to satisfie their lusts,* 1.528 and shew their wit and parts, but care not for any fruit at all, care not for beget-any children to God; like Harlots they desire not the fruit of the womb, but Wives that are faithful to their Hus∣bands, they do desire it. And the same word that is here for desires,* 1.529 and translated beloved, it is likewise in other Scriptures translated beloved, that in Dan. 9. 23. Oh man, greatly beloved▪ Oh man of desires. And so in Dan. 10. where the Angel saith, great beloved, it is a man of desire. And so in Prov. 31. 2. What, my son! and what, the son of my womb! and what, the son of my vows! You may see how So∣lomons Mother speaks with a great deal of affection, Oh my Son! the Son of my Womb, and the Son of my Desires. But indeed the word signifies properly, the Son of my Vows, Oh! I made Vows to God, if God would give thee me, and since I have given thee up to God, and by Vows dedi∣cated thee to God, what, the Son of my Vows! Women therefore they should look upon their children as the chil∣dren of their Vows, and shew forth their love unto them in

the right way that God would have them. It is a strange place that we have in Titus,* 1.530 where aged women are com∣manded to teach the young women to love their hu••bands; and to love their children; it is a strange thing that a mo∣ther must be taught to love her children; thy child is the beloved fruit of thy womb, but yet thou must be taught by God, taught by his People, taught by his Word to love thy children, to love them in a right and holy way; take heed of loving them so as to provoke God to take them from you,* 1.531 take heed that they be not slain for your sakes; many Mothers have slain the fruit of their womb by lo∣ving them too much. Do not honor your children above God as Ely did, when you look upon their natural comeli∣ness consider they have that in them,* 1.532 and that by your means that except they have another birth will make them objects of Gods eternal hatred, they are the beloved fruit of your wombs, and you look upon them and see them sweet babes and very comely, yea, but think withal that you are the cause to bring them into that that if they have not another birth, though they be objects of your mirth by being born to you, yet they will be objects of Gods ha∣tred by being born in sin by you; you may look upon them as objects of your delight, but God may look upon them as those that he hath appointed to slay, Alas those poor sweet babes, what hurt have they done? God sees enough in them that in his Justice he may slay them. But in this that he saith he will slay the beloved fruit of their womb, or the desirable fruit, take but this one Note:

If Gods Honor,* 1.533 and his Ordinances, and his Saints that are deer to him, be not deer to you, even the very fruit of your womb shall not be regarded by him; That's the scope of the threatning: saith he, Oh here's a people that my Honor, my Ordinan∣ces, my Saints are not deer to them, therefore even the desi∣rable things of their womb, the very beloved fruit of their womb, that that goes more to their hearts than any thing in the world, that that is the deerest to them I will

slay them in mine anger. If you would have what's deer to you be deer to God, let that that is deer to God be deer to you.

And then it follows in the last Verse.

VER. 17.

My God will cast them away, because they did not hearken unto him; and they shall be wanderers among the Na∣tions.

MY God] Not their God,* 1.534 but my God. There's much to be observed from hence.

First,* 1.535 The Prophets constancy. They forsook God gene∣rally, the ten Tribes generally went away and forsook God, but the Prophet still keeps close to God.

Let all the world do what they will and forsake God and seek other comforts where they will,* 1.536 but still (saith a faithful soul) God shall be my God. Hosea he lived in wicked times, gene∣rally all the ten Tribes went away from God, but still my God, my soul shall keep close to God, I have chosen the LORD to be mine, and I have found that Soul-satisfying good in Him, that he shall be mine for ever, here will I rest for ever; I have chosen the way of Gods true Worship, I will not sute my self with the common way of Worship where I live, but I will chuse God to be my God whatso∣ever the world doth.

But secondly,* 1.537 this is the comfort of a gracious heart, In ill times when others forsake God, yet one that hath a gracious heart, can have God to be his God: Yea, and especially when times of trouble comes, when sore evils are ready to be up∣on the people generally, yet here's the comfort of a graci∣ous heart, My God, blessed be God for that Interest I have in Him; they may take away my House, my Estate, my Means, but they cannot take away my God, I have Inte∣rest yet in God, I have Interest still in that God that they cannot take from me. This was the comfort of Micah, in

Chap. 7. there he described the evil of the times wherein he lived,* 1.538 Verse 2. The good man is perished out of the earth, and there is none upright among men, they all lie in wait for blood, they hunt every man his brother with a net. And then in the 4. vers. The best of them is a bryar, the most upright is sharper than a thorn hedge. And then the 5. vers. Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. But then in the 7. verse, Therefore I will look unto the LORD, I will wait for the God of my salva∣tion; my God will hear me. Oh my brethren! there may come times ere long that the knowledge of God, interest in God may be worth ten thousand thousand worlds unto us.

But in the third place:* 1.539 It is no presumption for one, or for a few to challenge a special interest in God, in way of distinction from the multitude, and from the generality. So it is here: How singular was Hosea at this time? This people might think him to be very presumptuous; What, as if no body had interest in God but he, Is not God our God as well as his? He is bold to speak this in way of distinction: You may forsake God and His Worship, but I have cleaved to God, He is my God. When multitudes and generality of men depart from God, yet for two or three, or a few that cleave to the true Worship of God, they may challenge God to be their God when he is none of the God of the multitude. In 1 Joh. 5. 17. you may see how singular John was there:* 1.540 We know that we are of God: and the whole World lieth in wic∣kedness. How could the World take such an expression? What are you? a few poor people: and yet we know (saith he) that we are of God: and the whol World lieth in wickedness. What are you more than others? Yes, John knew, and would not be discouraged to affirm, that the World did lie in wickedness: and yet we know we are of God.

Let not men be offended at the fewness of those that keep the Truth,* 1.541 and the multitude of those that forsake it. I

remember Plutarch relates in the life of Phocion the Athenian,* 1.542 that upon a time there was an Oracle of Apollo Delphias read before the people, which did say, That although all the people did agree, yet there was one man amongst them that dissented from them: now the people began to startle at this; But Phocion stepping forth before them all bid them never seek further for the man, for it was he that liked none of all their doings; and yet Phocion at length gained as much respect from them as ever any man did, and they chose him (I think) fourty times to be Pretor for all that. And so let never so many go on in a way that thou canst not see light in thy conscience for, keep to thy principles, only examin them, (so far the respect we do owe to others must lead us) that if there be a greater party go one way than another,* 1.543 we should call things into the more neerer scrutine,* 1.544 we should think we may possibly be rather in an error than they, and we ought to give all due reverence to the judgments of more men, and more learned and wise than our selves, but still after all,* 1.545 praying to God to shew us his mind, and searching our own hearts to see whether there be no particular Engagement,* 1.546 and after all endeavors to find out the Truth, And yet then if God doth perswade your consciences after all means used, we should not be discouraged because the greater part go the other way, but keep to that which our consciences tell us is the right. And thus it was with Hosea, though they went generally another way, yet he could claim a parti∣cular interst in God.

And then another point.

My God well cast them away.

It is a dreadful thing for wicked men to have such as have interest in God to declare against them.* 1.547 God rejecti∣on of them, My God will cast them away. Those who have interest in God, who know Gods mind, and that such a

God as he is cannot have communion with such people. Thus you know it was with Isa. about the 57. and latter end,* 1.548 There is no peace to the wicked, saith my God. He puts the emphasis there, he saith not, there is no peace to the wicked,* 1.549 saith God, but saith my God. Oh! when those (I say) that have an interest in God, when such as keep close Communion with God, and thereby comes to be ac∣quainted much with Gods mind, when they shall de∣clare concerning you, do not slight it, it is a great matter then when they shall say, there is no peace; If any of them should say: If I know any thing of the mind of God, If I have any Interest in God certainly there can be no peace to thee in such a way as thou art in, take heed of the slighting of the very suspition of men that are godly, and humble: It is true, many that may make very great profession of Religion, they may be bold to suspect and to censure o∣thers, that it may be are better than themselves, but if I see one that walks humbly, strict in his way, holy, and hea∣venly, and self-denying in other things, if such a man should but have any suspition of my condition, I had need look to it, it should daunt my heart to have such a Chri∣stian look upon me but with a suspitious eye, because such a one is much acquainted with God and his Way, and therefore take heed of slighting such a one.

My God will cast them away,* 1.550 with violence and with an∣ger, as a man takes his stubborn child or servant, and thrusts them out of his house.

When men are violent in wickedness,* 1.551 they must expect that God will be as violent with them in the waies of his Judgments:* 1.552 and for that we have a notable Scripture in Lament. 2. 6. He hath violently taken away his Tabernacle. They abused that Ordinance of God, abused his Tabernacle, and he hath violently taken away his Tabernacle. Oh! unworthy wretched people, that should enjoy mine Ordinances so, and abuse them; he hath violently taken away, he comes in an anger:* 1.553 As you shall see a man or woman when their

passion is raised they will run and snatch away such a thing from another.

Take heed of being violent in the waies of sin,* 1.554 you will cast the Cords away,* 1.555 you will cast away the Truths, as you had it before in Isa. 5. so you cast away the Truths of God,* 1.556 and his Cords away; take heed thou beest not a cast-away thy self, those that are so full of casting away Gods Truths, it's just with God that God should cast them away, as a man casts away a loathsom thing; as those are discri∣bed in Isa. 30.* 1.557 That cast away their Idols as a menstruous cloth, and saith, Get theee hence: And you perhaps cast away the Truths of God as loathsom now, but the Lord will cast thee away as a filthy and loathsom thing.

They shall be cast away: but why? Because they did not hearken unto him. This is a notable Sentence. Saith Luther upon the place,* 1.558 This (He shall cast them away, because they have not hearkned to him) is a notable sentence, and worthy to be written upon all our walls; for indeed there is much in it, they would hearken to such and such, and to the rules of their policy, and to their own ends, but not to God. And that's the special point from hence: That in matters of Gods Worship we must hearken to God,* 1.559 and the not hearkning to God is that which provokes God with indignation to cast away a people:* 1.560 perhaps other duties we may know by the light of nature; but when we come to matters of Worship, there God must be hearkned to, and not any else; God expects that his creature should hearken to him in what he saith,* 1.561 we should be all as the servant was with his ear boared; Christ himself had his ear boared, he would hearken to what his Father said, therefore the Psalm saith, Mine ear hath been boared: Christ was as a Servant with his ear boared, to note, that he would have his ear at the com∣mand of his Father. And who, or what are you that you should have your ears free? In Isa. 28. 23. mark what seve∣ral expressions we have about calling to hearken.* 1.562 Give ye ear, and hear my voice, hearken, and hear my speech. In one

littl•• verse there's these four: Give ye ear; there's hear; there's hearken; there's hear; Oh! God expects that we should have a hearing ear; and that's the way for wis∣dom:* 1.563 in 1 King, 3. 9. Solomon praies, Give thy servant an understanding heart, but in the Hebrew it is, a hearing heart, and so it is turned,* 1.564 That I may have a hearing heart, so as I may be able to judg thy People. Those men and women that have not a hearing heart, they have not an understan∣ding heart,* 1.565 and the not hearkening to God, Oh! it is that which comes from the pride of heart: in Jer. 13. 15 Give ear, be not proud, for the Lord hath spoken; there is no such pride as the turning away our ears from hearkening to God,* 1.566 and turning away our ear from the Law of God is that which makes God turn away his ear from hearing our prayers; it is an evident sign of destruction that is a coming: in 2 Chron. 25. 16. mark what the Prophet saith to Amaziah, I know that God hath determined to destroy thee; because thou hast done this,* 1.567 and hast not hearkened unto my Coun∣sel. Doest thou come to the Word and not hearken to the Counsel of God in his Word? It is an evident sign that God intends to destroy thee. Oh hear! hear and your souls shall live, your souls shall live. Indeed here lies the ground of all the evil almost in those that are professors of Religion, The not hearkening to the Truth; I suppose those that make profession of Religion if they have enlightened consciences they dare not sin against a known Truth; but now here's the evil of thy heart, look to that; thou saiest, If I knew it were a Truth I would not go against it: yea but the corruption of thy heart makes thee unwilling to hearken to the Truth, the corruption of mens hearts makes them that they would fain have such a thing not to be a Truth. I appeal to you, have you never felt some cor∣ruptions stirring this way, that when you are engaged a∣nother way, and you see that if you should be taken off from that, a great deal of ease and liberty, and outward comforts would be gone, and upon this your hearts are

very loth that that should be true, and therefore you are not willing to hearken, to hearken with a cleer heart, so as to be willing to entertain the Truth, if it doth prove to be a truth; that soul that shall be willing to retain e∣very truth, and be willing to let the truth prevail what e∣ver it be, that's a sign of a gracious heart; but the lusts of mens hearts do hinder them from hearkening, and they are loth to hearken to those Truths that come neerest to them; but when a man or woman shall be able in the pre∣sence of God upon examination of his or her heart, to say, Oh Lord, let thy Truth prevail, thou knowest that I am willing to hearken to every Truth of Thine, though it should pluck away all my outward comforts, I would fain know thy Truth, and I would know the strictest Truths, what Truths they are that most concern thy Glory, and thy Worship in the best manner, whatever becomes of my Credit or estate, Lord, let thy Truth prevail in my heart: (I say) here's a gracious heart that will thus hearken to God and his Truth: But they have uncircumcised ears, they cannot hear (saith Jeremiah;) so, through the corrup∣tion that is in mens spirits they cannot hearken to those things that seem to make against them.

But the last words of all here, is the threatning.

They shall be wanderers among the Nations.

It is a judgment to have an unsetled spirit wandring up and down,* 1.568 and can settle to nothing▪ somtimes in this place, sometimes in that; sometimes in this way, and sometimes in another;* 1.569 this is a judgment of God. Solomon hath such an expression, The sight of the eyes is better than the wandring of the desires: the wandring of mens appetites and desires, work a great deal of vexation to them.

Again, observe that, Those who are cast away out of Gods house, they can have no rest, they go about like the unclean spirit, seeking rest, but can find none. Psal. 139. Here will

I rest for ever:* 1.570 The Church of God and his Ordinrnces are Gods rest, and should be the rest of the hearts of his people, and they are indeed the rest of the hearts of those that are gracious; but alas poor soul! who art wandring from God, Whither goest thou? where indeed will be thy rest? It was the Curse of God upon Cain, to be a wanderer up and down upon the face of the earth.

But you will say,* 1.571 May not men be wanderers, (that is) may not they be cast out of their Habitations and Countries, and wan∣der up and down, and yet not be cast off from God?

It's true,* 1.572 we reade in Heb. 11. that the Christians wan∣dred up and down in Sheep skins,* 1.573 and Goats skins, whom the world was not worthy of: But that was in a way of persecution for God, and for his Truth; it was not because they would not hearken, but because they would hearken; and though thou shouldst be forc'd to wander from thy Brethren, and the sweet Habitation that thou hadst, and thy Friends, perhaps thou art fain to wander up & down even for thy life, yea, but canst thou say, Yet I hope I am not one of Gods cast-away••? It's one of Gods Epithites that he glories in, That he will gather the out-casts of Israel; Man hath cast me out, yea, but I bless God, I carry a good Conscience with me; and that man or woman needs not be troubled with wandring, that can carry a good Con∣science with them; you are cast out from your Friends, yea, but still thou hast the Bird that sings in thy bosome: Canst thou say, I have not cast away thy Cōmandements, Lord? Indeed if a mans conscience tel him, that he hath cast away Gods Commandements, then if he wanders it is dreadful to him: What, though thou art wandring from thy house, from thy outward comforts, but not from Gods Commandements; Cast me not out of thy presence, saith David; though thou beest from thy friends, yet not from God presence: here it is, I will cast them out among the Na∣tions.* 1.574 It was a Curse in Psal. 44. 11. Thou hast scattered us among the Heathen: It was a great Judgment of God, to be

scattered among the Nations,* 1.575 for they were a people that were separated from the Nations, and not to be reckoned among the Nations, and Gods peculiar Treasure. There were these three expressions, not only to be wandering a∣mong the Nations, not only among Strangers, but among Heathens, among Blasphemers, this must needs be a heavy and sore judgment, to be cast among Idolaters; This Curse is upon the Jews to this very day, how are they wande∣rers among the Nations.

Let us learn from hence,* 1.576 To prize the communion of Saints, let us learn what a blessing it is to live among our own People, especially among the Saints, in the enjoyment of Gods Ordinances, let us make use it now lest God teach us what it is by casting us away and making us to wander among the wicked and ungodly, then your consc••ences will fly in your faces and tell you, Oh! what times we once had, and what sweet communion had we? but we be∣gan to neglect the prize that God put into our hand, Oh! if we were where once we were, we would meet often, and pray, and confer, and we would labor to edifie one ano∣ther in our most holy faith, and warm one anothers spi∣rits, not spending all our time in wrangling and jangling, Oh! but now those times are ••one, and we are cast away and are wandering up and down among wicked and un∣godly people.* 1.577 Truly there hath not been a time in many years when the communion of the Saints hath been so little improved as at this day, we now wander (as it were) a∣mong our selves, and little converse one with another, what should we do living together? Just were it with God to bring this Judgment upon us,* 1.578 that we should wander among wicked people here and there, and that we should not come to see the face of a Saint to have converse or com∣munion with them. Thus we have finished this Ninth Chapter.

Notes

• * 1.1

  Gualt.
• * 1.2

  The time of this Pro∣phesie.
• * 1.3

  Expos.
• * 1.4

  Observ.
• * 1.5

  Use for England.
• * 1.6

  A 3d time
• * 1.7

  The time helps to understand the Pro∣phesie.
• * 1.8

  Israels malig∣nants.
• * 1.9

  Obs.
• * 1.10

  Leagues and peace wherin we much re∣joyce, may prove occa∣sions of sorrow.
• * 1.11

  Us. Be not greedy of peace be∣fore the time.
• * 1.12

  Obs. 1.
• * 1.13

  Seculi lae∣titia, est impunita nequitia.
• * 1.14

  Aug. in John. tract. 12.
• * 1.15

  Amos 6. 4.
• * 1.16

  Obs. 2
• * 1.17

  Obs. 3.
• * 1.18

  We may prosper, & yet have no cause of joy
• * 1.19

  An ap•• simile.
• * 1.20

  Obs. 1.
• * 1.21

  Expos. 1.
• * 1.22

  1. Be not taken with the worlds jolity.
• * 1.23

  2. Imitate them not in waies of rejoycing.
• * 1.24

  Preached in Christ∣mass.
• * 1.25

  3. Not as a people.
• * 1.26

  The Dol∣phin.
• * 1.27

  4. Not pro∣phanely.
• * 1.28

  5. not having so much cause as others.
• * 1.29

  Obser.
• * 1.30

  Instanced in this Na∣tion.
• * 1.31

  Obser.
• * 1.32

  An apt simile.
• * 1.33

  Luk 13. 28.
• * 1.34

  A fit simi∣litude.
• * 1.35

  Obs. 1.
• * 1.36

  Obs. 2.
• * 1.37

  Object.
• * 1.38

  Answ.
• * 1.39

  Object.
• * 1.40

  Answ, No Nation but Israel forsook their gods.
• * 1.41

  Ier. 2. 10. explained.
• * 1.42

  Obs. 3.
• * 1.43

  A special note.
• * 1.44

  Obs. 4.
• * 1.45

  Amos 3. 2▪
• * 1.46

  Rom. 2. 9.
• * 1.47

  Ier. 18. 13. expounded▪
• * 1.48

  Ier. 32. 30. opened.
• * 1.49

  Act. 17.
• * 1.50

  1 Sam. 6. 7. with 2 Sam. 6. 3. noted.
• * 1.51

  Some An∣tinomi∣ans noted.
• * 1.52

  Saints should sor∣row must for sin.
• * 1.53

  Quest.
• * 1.54

  Answ.
• * 1.55

  God hath liberty to damn one for a lesser sin, and save one that is guilty of a greater.
• * 1.56

  Instanced in the ex∣amples of Saul and David.
• * 1.57

  Expicat.
• * 1.58

  Applicat.
• * 1.59

  Observ.
• * 1.60

  simile▪
• * 1.61

  simile.
• * 1.62

  Explic.
• * 1.63

  Obs. 1.
• * 1.64

  Obs. 2▪
• * 1.65

  Obs. 3.
• * 1.66

  Obs. 4
• * 1.67

  simile▪
• * 1.68

  Levit. 18. 26.
• * 1.69

  Levit. 25. 23.
• * 1.70

  A medita∣tion in our walking into the Fields.
• * 1.71

  Canaan the Lords Land in a special manner.
• * 1.72

  Reas. 1.
• * 1.73

  Psa. 95. 7.
• * 1.74

  Heb. 3. 7. &c. 4. 1.
• * 1.75

  1 Chron. 16. 15.
• * 1.76

  Obser.
• * 1.77

  England another Cana••.
• * 1.78

  Corruptors of Gods worship the ruin of the Land.
• * 1.79

  Obser.
• * 1.80

  Use. 1.
• * 1.81

  The happi∣ness of Be∣leevers.
• * 1.82

  Use. 2.
• * 1.83

  Obs. 1.
• * 1.84

  Obs. 2.
• * 1.85

  Obs. 3.
• * 1.86

  Wine and Oyl in sa∣crifice, what it signified.
• * 1.87

  Obs. 1.
• * 1.88

  Obs. 2.
• * 1.89

  Iudg. 9. 13 enlightned▪
• * 1.90

  Duties of Religion, a Saints re∣creation.
• * 1.91

  Delicata¦res est spi∣ritm san∣ctus. Tert.
• * 1.92

  Num 19. 11. 14.
• * 1.93

  The dead carcass of a beast did not somuch defile, as the carcass of a dead man.
• * 1.94

  Numb. 11. 31.
• * 1.95

  What this signified.
• * 1.96

  Why a dead body defiled.
• * 1.97

  Funeral mournings▪
• * 1.98

  Why, if imōderate; not plea∣sing to God▪
• * 1.99

  Why they were to be so long un∣clean that mourned for the dead.
• * 1.100

  Levit. 10. 19.
• * 1.101

  enlightned▪
• * 1.102

  Deut. 12. 7. 18.
• * 1.103

  Chap. 26. 13, 14.
• * 1.104

  illustrated.
• * 1.105

  Even sor∣row for sin must not bumpish,
• * 1.106

  Iam. 5. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.107

  A cheerful spirit in company.
• * 1.108

  Ezra. 9. 5.
• * 1.109

  much pride of times in dejection. as in Satan▪
• * 1.110

  simile▪
• * 1.111

  The gain of funer••ls formerly, made some rejoyce, whē others mourned.
• * 1.112

  Theophy∣lact. in loc.
• * 1.113

  Expos. 1.
• * 1.114

  Mal. 1. 7.
• * 1.115

  Observ.
• * 1.116

  Applicat.
• * 1.117

  Soul put for Life.
• * 1.118

  Mat. 6. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.119

  Expos. 2.
• * 1.120

  Obser.
• * 1.121

  Use.
• * 1.122

  Expos. 3.
• * 1.123

  Obser.
• * 1.124

  Explic. 1▪
• * 1.125

  Explic. 2.
• * 1.126

  Lam. 2. 22▪
• * 1.127

  Revel. 12. 17, 18.
• * 1.128

  Why so called.
• * 1.129

  Why a day•• of Feast to•• God.
• * 1.130

  Isa. 34. 6.
• * 1.131

  Zeph. 1. 7.
• * 1.132

  Souldiers Gods Priests.
• * 1.133

  Ier. 6. 4.
• * 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.135

  Sanctifica∣te super eā bellum.
• * 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.137

  Gods wrath why called Wine.
• * 1.138

  Ps. 75. 8.
• * 1.139

  Rev. 14. 10▪
• * 1.140

  Explic.
• * 1.141

  Deut. 28. 63.
• * 1.142

  Ezek. 5. 13.
• * 1.143

  the Saints rejoyce in Gods ven∣geance.
• * 1.144

  Ps. 58. 10 illustrated▪
• * 1.145

  Yet not an insulting joy.
• * 1.146

  Ps. 58. 11▪
• * 1.147

  but joyned with pity.
• * 1.148

  And mixt with fear.
• * 1.149

  Psa. 52. 6.
• * 1.150

  Note.
• * 1.151

  Prov. 11. 10.
• * 1.152

  Iudg. 5. ult.
• * 1.153

  Expos. [You]▪
• * 1.154

  Isa. 10. 3.
• * 1.155

  The per∣plexity of wicked men in the Lords day.
• * 1.156

  Isa. 13. 6.
• * 1.157

  illustrated.
• * 1.158

  Some p••t a good face on it even at death, whose souls yet are full of terror.
• * 1.159

  [See King Jame's Declaratiō upon the execution of Sir W. Raleigh.
• * 1.160

  A notable story of B. Latimers▪
• * 1.161

  Iob, 13. 15 & Chap. 19. 25.
• * 1.162

  Psal. 119.
• * 1.163

  Hab. 3. 17▪
• * 1.164

  A quest. to a Professor▪
• * 1.165

  The Answ.
• * 1.166

  Obs. 1.
• * 1.167

  This har∣dens them▪
• * 1.168

  Isa. 57. 10▪
• * 1.169

  Obs. 2.
• * 1.170

  Applied to England.
• * 1.171

  We should think of helping our own Nati∣on, rather than of flying.
• * 1.172

  When a man may fly.
• * 1.173

  Memphis.
• * 1.174

  Grand-Caer.
• * 1.175

  The Pyra∣mides there.
• * 1.176

  The num∣ber of the fleets.
• * 1.177

  Expos.
• * 1.178

  Obs. 3.
• * 1.179

  See Vindi∣cation in Answer to Mr▪ Ed∣wards.
• * 1.180

  Buxtorf.
• * 1.181

  Synagoga Iudaica.
• * 1.182

  A Iewish tradition.
• * 1.183

  per meatus terrae.
• * 1.184

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Desiderin argenti.
• * 1.185

  Expos. 1.
• * 1.186

  Lam. 1. 7.
• * 1.187

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.188

  Seges est, ubi Troja fuit.
• * 1.189

  Germany.
• * 1.190

  Isa. 32. 1••▪
• * 1.191

  London.
• * 1.192

  Isa. 34. 13
• * 1.193

  2 King. 25. 9.
• * 1.194

  Obs. 1.
• * 1.195

  Admonitiō
• * 1.196

  Obs. 2.
• * 1.197

  Use To those that say they do what they can.
• * 1.198

  Expos.
• * 1.199

  Obs. 3.
• * 1.200

  Ezek. 7. 6
• * 1.201

  Obs. 4.
• * 1.202

  The saying of a Germā Divine.
• * 1.203

  Se Melchi∣er Adams de vitae Theolog. Germ.
• * 1.204

  Obs. 5
• * 1.205

  Obser.
• * 1.206

  Observ.
• * 1.207

  Obs. 1.
• * 1.208

  Expos.
• * 1.209

  Obs. 2▪
• * 1.210

  Obs. 3.
• * 1.211

  Obs. 4.
• * 1.212

  Obs. 5.
• * 1.213

  Vatablus Ephraim fecit sibi speculato∣rum, id est pseudopro∣phetas eos∣que vult audire si∣mul cum Deo suo, audire & colere tam Idola quam Deum, tam falsos quam veros prophetas quae est mera insania.
• * 1.214

  Obs. 6.
• * 1.215

  Expos.
• * 1.216

  Applic.
• * 1.217

  Obs. 7.
• * 1.218

  Obs. 8.
• * 1.219

  Quest.
• * 1.220

  Answ.
• * 1.221

  Expos. 1.
• * 1.222

  2 King. 19▪ 11.
• * 1.223

  2 Chron. 36. 16.
• * 1.224

  Chrysostom▪ Theodoret. lib. 5. cap. 34.
• * 1.225

  A Rule to help cōmon people to judge of Ministers▪ & of their cause.
• * 1.226

  A Caution to the Rule▪
• * 1.227

  Obser.
• * 1.228

  Aspersion on good Ministers.
• * 1.229

  What Sa∣tans great design is.
• * 1.230

  Calvin. in loc.
• * 1.231

  Ar. Mon∣tan. in loc. Dicta est oratio ex similitudi∣ne eorum qui in magna fa∣miliâ apud Dominum plurimum posse vi∣dentur &c.
• * 1.232

  Obser.
• * 1.233

  Use.
• * 1.234

  Englands reformatiō▪
• * 1.235

  Our young ones may see.
• * 1.236

  Ministers that coun∣ted the things now laid aside, only incon∣venient, will take them up again.
• * 1.237

  A Note for the su∣perstitious.
• * 1.238

  Us. to tru worshipers
• * 1.239

  Expos. 1.
• * 1.240

  2. Our Authors.
• * 1.241

  Malig∣nants may have great Victories one after another,
• * 1.242

  Yet a good cause reli∣giously ma∣naged pro∣spers at last▪
• * 1.243

  Our times such.
• * 1.244

  Obs. 1.
• * 1.245

  Obs. 2▪
• * 1.246

  Use.
• * 1.247

  Admonitiō to some Brethren now.
• * 1.248

  Obs. 3.
• * 1.249

  Obs. 4.
• * 1.250

  Obs. 5▪
• * 1.251

  Use for many of the Nobility and Gentry of Engl.
• * 1.252

  Obs. 6.
• * 1.253

  Obs. 7.
• * 1.254

  Obs. 8.
• * 1.255

  Applicat.
• * 1.256

  If present times be as bad as for∣mer, then they are worse.
• * 1.257

  simile▪
• * 1.258

  Expos.
• * 1.259

  Applic. God should be our de∣light in his ordinances▪
• * 1.260

  Obser.
• * 1.261

  Exod. 15. 2.
• * 1.262

  Ier. 12. 10▪
• * 1.263

  Vers. 7.
• * 1.264

  Exod. 19▪ 5.
• * 1.265

  Gods de∣light is in yong ones.
• * 1.266

  Mic. 7. 1.
• * 1.267

  Exod. 23. 19.
• * 1.268

  Levit. 2. 14.
• * 1.269

  simile▪
• * 1.270

  Cant. 2. 12▪
• * 1.271

  Chap. 6. 11▪
• * 1.272

  ••hap. 7. 12
• * 1.273

  An Exhor∣tation to yong ones.
• * 1.274

  Observ.
• * 1.275

  Baal-Peor Deus aper∣tionis, in∣dix inter∣pret. nom. vulg. lat. apud lati∣nos priapus vid. Hier. in loc. ne•• non Dru∣sium.
• * 1.276

  Obs. 1.
• * 1.277

  Obs. 2.
• * 1.278

  The Pan∣ther.
• * 1.279

  Obs. 3.
• * 1.280

  Apostates▪
• * 1.281

  Obs. Not what we see, but what God likes.
• * 1.282

  Perit ju∣dicium, 〈◊〉〈◊〉 quum res transit in affectum.
• * 1.283

  Expos. 2.
• * 1.284

  Quod per voluntatē resolutē & efficaciter vis, hoc ab∣solute es.
• * 1.285

  Non faci∣unt bonos vel malos mores, nisi boni vel mali amo∣res. Aug. Ep. 52. ad Macedon.
• * 1.286

  The Cha∣meleon.
• * 1.287

  Plin. Lib. 8. Cap. 33▪
• * 1.288

  Expos. 3.
• * 1.289

  Expos. 4 prefer'd.
• * 1.290

  Numb. 25. 1.
• * 1.291

  Obs.
• * 1.292

  Admonitiō to Saints.
• * 1.293

  Popish Wives.
• * 1.294

  To Religi∣ous Wives.
• * 1.295

  Women in the primi∣tive times.
• * 1.296

  Ministers must gaine the peoples love.
• * 1.297

  Neighbors & friends▪
• * 1.298

  Expos.
• * 1.299

  2 King. 14.
• * 1.300

  Obs. 1.
• * 1.301

  Pro. 17. 6.
• * 1.302

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ gloriatio 70.
• * 1.303

  ô grata superbia mat••is.
• * 1.304

  Claudian▪ de proser∣pina.
• * 1.305

  Re••s. 1.
• * 1.306

  2.
• * 1.307

  3.
• * 1.308

  Use to Parents.
• * 1.309

  Pro. 10. 1.
• * 1.310

  explained••.
• * 1.311

  Tres Vomi∣••as, tria Carcino∣mata. Au∣gustus.
• * 1.312

  Parents must not be a shame to their children.
• * 1.313

  Expos. 1.
• * 1.314

  Pro. 23. 5.
• * 1.315

  illustrated.
• * 1.316

  Applic. to England. and Ireland.
• * 1.317

  Ier. 9▪ 23.
• * 1.318

  illustrated▪
• * 1.319

  Wealth (wicked mens glo∣ry) flyes from them in prospe∣rity, God (the Saints glory) flyes to them in adversity.
• * 1.320

  Isa. 31. 5. enlightned▪
• * 1.321

  Expos. 2.
• * 1.322

  The time the Israel∣ites abode in Egypt.
• * 1.323

  Observ.
• * 1.324

  Use.
• * 1.325

  Gods pre∣servation in our 1. Concep∣tion. 2. Womb. 3. Birth. 4. Cradle. 5. Child∣hood. 6. [Youth]▪ 7. Middle-age. 8. Old-age▪ 9. [Death]▪
• * 1.326

  Obs. 1.
• * 1.327

  Obs. 2.
• * 1.328

  Especially if untime∣ly deaths.
• * 1.329

  Obs. 3.
• * 1.330

  Sr Tho. Moore.
• * 1.331

  Expos.
• * 1.332

  simile.
• * 1.333

  simile
• * 1.334

  Obs. 4.
• * 1.335

  Use.
• * 1.336

  Psal. 46.
• * 1.337

  Luthers Psalm.
• * 1.338

  1 Sam. 28. 1 5.
• * 1.339

  Reas. why Gods de∣parting is a cause of wo.
• * 1.340

  None can help then.
• * 1.341

  Satan him self canuot 1 Sam. 28
• * 1.342

  Evil then is evil in∣deed.
• * 1.343

  It is the forerunner of eternal evil.
• * 1.344

  simile
• * 1.345

  Saints should priz the enjoy∣ment of Gods pre∣sence.
• * 1.346

  Use.
• * 1.347

  Quest.
• * 1.348

  Answ,
• * 1.349

  simile
• * 1.350

  Ps. 119. 8.
• * 1.351

  illustrated
• * 1.352

  We should labor to do what we can for God though we apprehend he hath le•••• ••s.
• * 1.353

  When we see God be∣ginning to depart, cry mightily.
• * 1.354

  simile.
• * 1.355

  Applic. ••o England.
• * 1.356

  Expos.
• * 1.357

  2 King. 14
• * 1.358

  Venice.
• * 1.359

  Rupes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.360

  Quintus Cur••ius.
• * 1.361

  Lib. 4. de Reb. gestis Alexandri.
• * 1.362

  Plin. lib. 5. cap. 19.
• * 1.363

  The Colo∣nies of Ty∣rus.
• * 1.364

  Ezek. 27.
• * 1.365

  Obs. 1.
• * 1.366

  Vltimus sa∣nitatis gra∣dus, est morbo pro∣ximus.
• * 1.367

  Use.
• * 1.368

  Take heed in our pro∣sperity.
• * 1.369

  Obs. 2.
• * 1.370

  Expos. 2.
• * 1.371

  Calvin in loc.
• * 1.372

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.373

  Obser.
• * 1.374

  The villany of maliti∣ous Cōman∣ders in ware against the godly.
• * 1.375

  Observ.
• * 1.376

  1. Part. Deut. 28. 18.
• * 1.377

  Psal. 137. 8.
• * 1.378

  Isa. 13. 18
• * 1.379

  2d Com∣mandment▪
• * 1.380

  Object.
• * 1.381

  Answ.
• * 1.382

  Note.
• * 1.383

  An apt simile.
• * 1.384

  2d Part.
• * 1.385

  Seed of I∣dolaters.
• * 1.386

  Idolatry de∣pends much 〈◊〉〈◊〉 Ancestors
• * 1.387

  2d Com∣mandment illustrated
• * 1.388

  Superstiti∣ous chil∣dren ad∣monished.
• * 1.389

  Obs.
• * 1.390

  Tender-hearted Mothers.
• * 1.391

  The Irish war.
• * 1.392

  The Eng∣lish Look∣ing glass.
• * 1.393

  Object.
• * 1.394

  Answ.
• * 1.395

  Dij si qua est in Coelo pietas, qui talia curet, praemia reddent delita, pa∣trios foeda∣sti funere vultus.
• * 1.396

  Virg.
• * 1.397

  Children should be∣seech their parents to repent.
• * 1.398

  A medita∣tion for pa∣rents.
• * 1.399

  Revel. 12. 11.
• * 1.400

  enlightned
• * 1.401

  Zeno∣phon.
• * 1.402

  Expos. 1.
• * 1.403

  2. Prefer'd
• * 1.404

  Obs. 1.
• * 1.405

  England more unfit for mercy now than at the first
• * 1.406

  Obs. 2.
• * 1.407

  Gen. 30. 2
• * 1.408

  Paulus Phagius.
• * 1.409

  Four Keys in Gods hand.
• * 1.410

  1. Clavis pluviae.
• * 1.411

  2. Clavis cibitionis.
• * 1.412

  3. Clavis sepulcronn̄
• * 1.413

  4. Clavis sterilitatis.
• * 1.414

  Non nup∣tiae dant liberos, sed qui nuptijs legē dedit Deus.
• * 1.415

  Theodor.
• * 1.416

  Reas. 1.
• * 1.417

  Reas. 2.
• * 1.418

  Reas. 3.
• * 1.419

  Use. 1.
• * 1.420

  Parents to submit.
• * 1.421

  1 King. 14. 13.
• * 1.422

  Quest.
• * 1.423

  Answ.
• * 1.424

  Use. 2.
• * 1.425

  Evil times good times to die in▪
• * 1.426

  An apt simile.
• * 1.427

  Use. 3.
• * 1.428

  let not pa∣rents cause their chil∣drē to wish they had never been born.
• * 1.429

  By neglect of good e∣ducation.
• * 1.430

  If better not to be born in re∣spect of tē∣poral cala∣mities; what then in respect of eternal?
• * 1.431

  especially those who are authors of calami∣ties to o∣thers.
• * 1.432

  As at this day in Eng.
• * 1.433

  Luke. 23. 29.
• * 1.434

  Note.
• * 1.435

  Gilgal.
• * 1.436

  Chap. 4. 15
• * 1.437

  Expos.
• * 1.438

  Obs.
• * 1.439

  Expos. 1.
• * 1.440

  Obs. 1.
• * 1.441

  Obs. 2.
• * 1.442

  Exod. 23. 19.
• * 1.443

  Expos.
• * 1.444

  Witteber∣gan ob Re∣formationis inititū per Lutherū Sathanus haeresium Theatrum fecit. Pol. in loc.
• * 1.445

  See Wil∣kingson against the Familists; print. Lon. 1579. pag. 3. Repor∣ting the like of Col∣chester in Essex. And in Fox Act. Mon. 1. edit. p. 606. A. not untruly
• * 1.446

  Obs. 2.
• * 1.447

  Expos. 2 Ar. Mon. and some Hebr. In∣terpreters.
• * 1.448

  Obs. 3.
• * 1.449

  Civil and Ecclesia∣stical Go∣vernment united in Israel.
• * 1.450

  Civil Go∣vernment Ecclesiasti∣cal Govern¦ment
• * 1.451

  pains must be taken a∣bout it.
• * 1.452

  As a thing of great conseque••ce.
• * 1.453

  Obs. Some sins pro∣voke God to hatred.
• * 1.454

  Obs. God manifests his displea∣sure in the places wher we sin.
• * 1.455

  simile.
• * 1.456

  Expos.
• * 1.457

  simile.
• * 1.458

  Psal. 2. 8. illustrated.
• * 1.459

  Obs. God cannot en∣dure wic∣kedness in his house,
• * 1.460

  Neither shold Chri∣stians in their fami∣lies.
• * 1.461

  Ps. 101. 7••
• * 1.462

  Expos.
• * 1.463

  Original reading▪
• * 1.464

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.465

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. qui persua∣deri [ut credant] non possunt 70.
• * 1.466

  Obs. 1.
• * 1.467

  Elati potē∣tia volebāt superiores esse verbo.
• * 1.468

  Luther.
• * 1.469

  Expos.
• * 1.470

  Princes when they come first to the crown pro∣mise fair.
• * 1.471

  Obs. 1.
• * 1.472

  Obs. 2.
• * 1.473

  Use.
• * 1.474

  Let Ma∣gistrates consider.
• * 1.475

  Obs. 3.
• * 1.476

  Psal. 104. 32. refle∣cted on.
• * 1.477

  Servants to great men exhorted.
• * 1.478

  Latimers and Deer∣lings spi∣rit.
• * 1.479

  Note.
• * 1.480

  Obs. 4.
• * 1.481

  The phrase▪
• * 1.482

  Observ.
• * 1.483

  Isa. 5. 25.
• * 1.484

  V. 20. 2••.
• * 1.485

  Crosness of mens spi∣rits.
• * 1.486

  in Engl.
• * 1.487

  Malignāts escape:
• * 1.488

  Faithful men are discounte∣nanced.
• * 1.489

  1 King. 14. 15.
• * 1.490

  Zach. 11. 6.
• * 1.491

  Scarce pa∣relle••'d in Scripture in respect of this Na∣tion.
• * 1.492

  Ier. 18. 18
• * 1.493

  Ps. 131. 5▪ inverted.
• * 1.494

  Isa. 58. 4.
• * 1.495

  Smiting with the Pen worse than with the Sword.
• * 1.496

  Malach. 4. 5, 6.
• * 1.497

  Quum ve∣nerit Elias▪
• * 1.498

  England smitten as Sodom.
• * 1.499

  Deut. 28. 28.
• * 1.500

  And that evidently by God himself.
• * 1.501

  Our opres∣sions not removed, but rene∣wed.
• * 1.502

  Obser.
• * 1.503

  An apt simile.
• * 1.504

  Applyed to this pres••nt Parliament▪
• * 1.505

  Obs. 2.
• * 1.506

  Compulsion of Autho∣rity does not excuse sin.
• * 1.507

  Obs. 3.
• * 1.508

  2 Chron. 26. 20. observed.
• * 1.509

  Expos.
• * 1.510

  Disordered passions 〈◊〉〈◊〉 causes sad∣der conclu∣sions than needs of•• times.
• * 1.511

  Enlarge∣ments.
• * 1.512

  Isa. 27. 7.
• * 1.513

  Vers. 4.
• * 1.514

  Obs. 1. Of Per∣sons.
• * 1.515

  Iude, 12.
• * 1.516

  2. Of Na∣tions.
• * 1.517

  Isa. 5. 24.
• * 1.518

  Quest.
• * 1.519

  Answ.
• * 1.520

  Hos. 10. 4
• * 1.521

  Isa. 6. 13.
• * 1.522

  The Root of the righ∣teous.
• * 1.523

  Pro. 12. 3▪
• * 1.524

  A Root o•• Bitterness Deut. 29. 18.
• * 1.525

  Expos.
• * 1.526

  Expos. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.527

  Honest women ve∣ry desirous of children Harlots not so.
• * 1.528

  Which are an Allegory of a true Preacher & a false.
• * 1.529

  The use of the word translated beloved.
• * 1.530

  Tit. 2. 4. illustrated.
• * 1.531

  Mothers fond Love s••aies their children.
• * 1.532

  A medita∣tion for Parents▪
• * 1.533

  Obs.
• * 1.534

  Expos.
• * 1.535

  Note.
• * 1.536

  Obs. 1.
• * 1.537

  Obs. 2.
• * 1.538

  Micah, 7. 2. 4. 5. 7.
• * 1.539

  Obs. 3.
• * 1.540

  1 Iob. 5. 17.
• * 1.541

  Use.
• * 1.542

  Plutarch.
• * 1.543

  Keep to principles:
• * 1.544

  but care∣fully exa∣min them:
• * 1.545

  and pray,
• * 1.546

  and searth thy heart.
• * 1.547

  Obs.
• * 1.548

  Isa. 57. 21
• * 1.549

  Use.
• * 1.550

  Explic.
• * 1.551

  Obs. 1.
• * 1.552

  Lam. 2. 6.
• * 1.553

  simile.
• * 1.554

  Use.
• * 1.555

  Psal. 2.
• * 1.556

  Isa. 5.
• * 1.557

  Isa. 30.
• * 1.558

  Haec nota∣bilis est sententia, & digna quae in om∣nibus parie∣tibus scri∣batur.
• * 1.559

  Luther.
• * 1.560

  Obs. 2.
• * 1.561

  Exod. 21. 6 illustrated, ••y Ps. 40. 6▪
• * 1.562

  Isa. 28. 23 noted.
• * 1.563

  1 King. 3. 9.
• * 1.564

  A hearing Heart.
• * 1.565

  Pride the root of not hearing. Ier. 13. 15.
• * 1.566

  Destructiō the fruit of it, whereof also it is a sign.
• * 1.567

  2 Chron. 25. 16.
• * 1.568

  Obs. 1.
• * 1.569

  Eccles. 6. 9.
• * 1.570

  in the He∣brew it is emphatical 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then the walking soul, so the Bible marg▪
• * 1.571

  Quest.
• * 1.572

  Answ.
• * 1.573

  Heb. 11.
• * 1.574

  Psal. 44. 11. observ.
• * 1.575

  This curse of wan∣dring upon the Iewes to this day.
• * 1.576

  Obser.
• * 1.577

  Cōmunion of Saints neglected in Engl. more than formerly.
• * 1.578

  The drn∣ger of it.