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
Burroughs, Jeremiah, 1599-1646., Goodwin, Thomas, 1600-1680., Cross, Thomas, fl. 1632-1682.
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CHAP. X.

VERS. 1.

Israel is an empty Vine, he bringeth forth fruit unto himself: according to the multitude of his fruit, he hath encreased the Altars: according to the goodness of his Land, they have made goodly Ima∣ges.

HERE Gualter makes the beginning of Hosea's seventh Sermon. The Argument is like unto the former, upbraiding and threatning. Hosea had to deal with tough and stought spirits, and there∣fore he still strikes with sharp rebukes and severe threats.

Israel is an empty Vine.

The Church is often in Scripture compared to a Vine, in Psal. 80. 8.* Thou hast brought a Vine out of Egypt: thou hast cast out the Heathen and planted it.*And in that known place Isa. 5. 1. Now will I sing unto my well beloved a song of my be∣loved, Page  300 touching his Vinyard.

The Church is compared to a Vine.*

First,* There's no plant hath a more unpromising out∣side than the Vine hath, the outside of it, how mean is it? looks as if it were weathered, rugged, grisled, weak, and hollow the stalk of it: and this is the Church, the out-side of it is very unpromising, little beauty and comliness; as Christ himself had little beauty and excellency in his out∣side.

But yet secondly,* The Vine is the most fruitful plant that grows out of the earth; Pliny (that great Naturalist) tells of very strange fruitfulness of some kind of Vines, in his 14. Book,* and 4. Chapter, he tells of ten Culei (that's his word) that an Acre of Vines brought forth in a year, which comes to a matter of eighteen hundred gallons: nay in the 1. Chapter of his 14. Book, he tells of one stock, one single Vine, that was planted by Livia the Empress, that yeelded an hundred and eight gallons of good Wine yeerly. The Vine is a very fruitful thing, though un∣promising in the out-side. And what fruit indeed is there brought forth to God in the world but by his Churches? and God expects much fruitfulness among his people; how ever, as you shall hear, they are charged with being empty.

Thirdly, No plant requires so great care as the Vine; What a deal of do is there in dressing the Vine and underprop∣ping of it, and pruning of it, looking to it continually? and the Lord hath the greatest care of his people, of his Church: himself accounts it no dishonor to be the Hus∣bandman, as he is said to be in John 15. and in Isa. 27. 3. you have a most admirable expression of Gods taking care of his Church, as his Vine. I the Lord do keep it: I will wa∣ter it every moment, lest any hurt it, I will keep it night and day. I will keep it and I will water it, and every moment lest a∣ny hurt it, I will keep it (again) night and day. And this is the Vinyard that he speaks of in the beginning of Page  301 this Chapter, and it was the Vinyard that brought out red Wine, the best sort of Wine. Those that bring forth the best sort of Wine shall have the best of Gods care and charge and protection over them.

Fourthly, The Vine it is the most depending creature in the world, it is not able to under-prop its self, but must have props more than other Plants,* and therefore Nature hath given unto it strings by which it catches hold upon a∣ny thing next it: And so the Church, the Church is weak in its self, and is the most depending thing in the world, depends upon its props that God affords unto it; you have an excellent place to set out that in Isa. 27. 2, 3. ver. there the holy Ghost speaks of a Vinyard of red Wine, and in the 4. verse,*Fury is not in me; which shews that there should come a kind of great storm and tempest, but he would not have his People to be discouraged. Fury is not in me. And then in the 5. verse, Let him take hold of my strength, that he may make peace with me, and he shall make his peace with me.* Let him take hold of my strength; that is, speaking to his Church as a Vine, in the time when my fu∣ry is abroad, yet do you like the Vine, which catches hold upon a pole, and there under-props its self, so let him take hold of my power, let him act faith upon my power in time of storms and tempests and he shall make peace, though he hath never so much trouble abroad in the world with others, yet he may, he shall have peace with me. That's the nature of the Vine to catch hold upon that which is next it, and especially in time of storms, when the strongest Oaks are rent in pieces, yet the Vine catching hold upon the props it hath, rests there.

Fifthly, If it be not fruitful, it is the most unprofitablest thing in the world.* I suppose you know that place in Ezek. 15. 2. What is the Vine-tree more than any tree, or than a branch which is among the trees of the Forrest? Shall wood be ta∣ken thereof to do any work, or will men take a pin of it to hang any vessel thereon? Behold, it shall be cast into the fire for fewel; It Page  302 is not meet for any work, the Vine is meet for nothing, not to make a pin if it be not fruitful. And no people in the world are so unprofitable as Professors of Religion if they bring not forth the fruit of godliness, and the world may be rid of them better than any people else if they bring not forth their fruit unto God.

And then further in the sixt place, A Vine is the most spreading plant that is, that spreads larger than other plants, and fills a great deal of room with the spreading of the branches of it, and so you have the Promise of the Church in Isa. 27. 6.*Israel shall blossom and bud, and fill the face of the world with fruit.

And then lastly, The Vine is the most tender, soft plant, and it is the Emblem of peace, the sitting under our Vines, it is to set forth Peace. And so the People of God they should be of tender soft spirits, not like the Bramble, nor the Thorn full of pricks, if we sit under Thorns and Brambles we may be prick'd with them; but sitting under the Vine there is nothing but sweetness and delightfulness there: Israel is a Vine; yea but he is an empty Vine. The word in the Original is a Participle, an emptying Vine, and yet the sense will come much to one, an Empty Vine, or an Emptying Vine:* that is, Though there be much cost bestowed upon Ephraim, so as he might be fruitful,* yet he makes himself empty.

This shews how he comes to be an empty Vine; not be∣cause Gods mercy is scant to him, but he makes himself so by his sin, what juyce & moisture he hath he doth empty it forth into other things, and so is empty.

Israel was a Vine full of clusters, refreshing God him∣self, as you heard in the ninth Chapter, that he was to the Lord as Grapes in the Wilderness, as a Vine that did bring forth Grapes in the Wilderness, that was so sweet to a weary and thirsty traveller. Israel was once such a one, yea, but now he is come to be an empty Vine, though he grows in the Vinyard of God, and not in the Wilderness.

Page  303Empty] and no mervail,* for as you have heard in the lat∣ter end of the former Chapter, he would not hearken to the Lord, he would not hear the Word of the Lord, the Lord threatens to cast him away, because he hearkened not to him,* from whence Luther hath this Note, The Word is like a fruitful rain, there can no true fruit be without the Word, those that will not hearken to the Word, no mervail though they be empty, it is the Word that makes fruitful, it is that that is as the fruitful rain: Those that leave and for∣sake the Word, observe them how fruitless they are, what empty spirits they have;* many that heretofore were for∣ward in hearing the Word, and loved it, the Word was delightful to them, Oh! then they were fruitful; but since they have been taken off from the Word, converse with them now and you shall find their spirits empty, and their lives empty;* and there's no men in the world so emp∣ty as those that would worship God in another way than the Word appoints, men that would think to worship God after their own fancies, and waies, Oh! how empty are they in all their Worship they tender up to God?

But the main Note and Observation is,*That emptiness in those that profess themselves to be Gods People, is a very great evil. Oh! it is a great charge upon those that grow in Gods Vinyard, that profess themselves to be Gods, to be charged with this, That they are empty, an empty Vine. When we would speak of a man contemptuously, as one that hath no natural or aquisite excellency in him, we say such a one is an empty,* or a slight fellow; and that's the meaning of the word that you have in Mat. 5. 22. Whosoever calls his Brother, Racha, shall be in danger of the counsel; the word Ra∣cha, it is empty, it is as much as if he should call his Bro∣ther an empty fellow, for that's the signification of the word Empty.* And in Jam. 2. 20. Knowest thou not, O vain man, that faith without works is dead? The words▪ are, Oh empty man, knowest thou not, O empty man, that faith without Page  304 works are dead? There's many that keeps a great deal of noise of Faith, and of Gods free-Grace, and yet are extream empty men and understand little of the true excellency of the Covenant of Grace;*Knowest thou not, O empty man, that Faith without Works is dead? Speak as much as thou wilt of Faith and Gods Grace, yet if there be no Works, thou art an empty man. Nature will not endure emptiness; some of the Phylosophers have said, that the world would rather be dissolved than there should be any vacuity;* crea∣tures will move contrary to their nature rather than they will suffer a vacuity. Certainly an emptiness in the souls of Gods people, it is the worst emptiness that is in the world:* For,

First, It is the most unnatural thing for a Vine to be empty.

And secondly, For the Saints to be empty, they are a dishonor to their Root that they do profess they are upon: Christ he hath all the fulness of the God-head in him, And of his Fulness we are to receive Grace for Grace: To grow up∣on him, upon such a root and yet to be empty, Oh! what a dishonor is this to Jesus Christ!

Thirdly, This frustrates the Lord of all the care, and cost, and charge that he is about, if thou wert another plant that grew in the wilderness it were not much, but a Vine, and one in Gods Vinyard, and yet fruitless, Oh this is a sore evil! Fourthly, There's no blessing upon thy soul if thou beest an empty Vine in Isa. 65. 8.*As the new Wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it. If there be Wine in the cluster, then a blessing is found in it, but otherwise destroy it. No blessing is found in those that are of empty spirits.

Fiftly, If there be grace, it is the Divine Nature its self, and cannot that bear fruit? It is an evil in a Vine to have but a little moisture, to shoot forth in leaves and bear no fruit; yea but what is that unto Grace that is the Divine Nature its self, the most glorious thing in the world? Page  305 Therefore for Christians to be without fruit is an excee∣ding great evil, Doest thou know what fruit is? One gra∣cious action that comes from the sap of the Root that is in Christ, it is more worth than Heaven and Earth; any one gracious Act (I say) it is more worth than Heaven and Earth, Oh the fruit of the Saints is fruit to eternity, and to be without this fruit must needs be a great evil, those that are empty and without fruit (you know) they are said in John 15. to be but as branches,* not branches, they that bear no fruit are said to be but as a branch, and then such a branch as must be cut off, God will cut them off, cut off those branches,* he will cut them off from their pro∣fession and suffer them to fall so as they shal not continue in their eternal profession, and they shall wither, he will curse their very common gifts that they have.

6. Oh! how many that heretofore seemed to flourish, yet but leaves, and bearing no fruit, now their leaves are gon too, and their common gifts are taken away from them, and not only withered, but shall be cast away, cast away from God, and out of the hearts of the Saints, and men shall gather them, the men of the world they shall catch them, and so they shall joyn with them, and they shall make use of them, and they shall be cast into the fire and burnt; cast into the fire, not for a fiery tryal, but cast into the fire that they may be burned: these are the threatnings against those that bear no fruit.* It is the glory of Gods People,* to be filled with the fruits of Righteousness, Phil. 1. 11. To be filled with the Spirit, Ephes. 5. 18. Yea, to be filled with all the fulness of God,*Ephes. 3. 19. So it is expected of the Saints, that they should be filled with al the fulness of God: Oh! how contrary is this to emptying? And surely fil'd the Saints should be with fruit, because they are the very fulness of Christ, the fulness of him that fills all in all: In Ephes. 1. last verse,* the Church is said, to be the fulness of Jesus Christ himself; And shall the Church be an empty Vine, when as it is the very fulness of Him that fils al in al?

Page  306 7. An empty spirit is fit for the Devil to come to possess; Mat. 12. 24. he found his place empty, and then he comes in: where the Devil sees an empty spirit, there's a fit place for him to come. It is an evil thing for you to grow up∣on Gods ground and to cumber it, to cumber any part of Gods ground; it may be if thou wert gon, there might be another in thy family, or place, that might bring forth fruit to God; but thou hinderest, God might have more Rent (as I may so say) for all his possessions in the world, the great Rent is, the fruit that the Church brings forth; in Cant. 8. 11. it is said,* that Solomon let out his Vineyard, and it brought him in a thousand pieces of Silver for the fruit of it. And God he lets out his Vinyard, and his Rent (I say) it is the fruit that the Saints bring forth to him; What glory hath God in the world, if those that profess themselves to be his people should be empty?

8. God doth not let us sit under empty Vines; our Vines they have bin fruitful Vines, shall we then be empty Vines our selves?

9. The Lord hath justly struck this Vine here in England, and our Vine bleeds; it bleeds, and is in danger to bleed to death, and what though it doth, it hath brought forth little fruit, and therefore it's just with God that he should let this Vine even bleed now to death.

10. According to the greatness of the opportunities that a∣ny man hath, or any society of men, so is the greatness of the evil of emptiness: Oh! now to be empty, when God puts great opportunities of great service into our hands, now to be empty when God expects great services, Oh! it is the most vile thing of all. Oh my brethren, that we were but sensible of this.

But if this be an evil thing to be empty,* than what is it to bring forth the Grapes of Sodom, and the Clusters of Go∣morrah? to bring forth the Wine of the Gall of Asps, wild Grapes? And yet a great deal of such fruit there hath been brought forth; And truly the fruit that most men have Page  307 brought forth now, they are wild Grapes at the best. If men do any thing, yet they do so mingle the vanity of prid, the sowreness of their own spirits, the rigedness of their own nature with what they do, that all is but sowr before God.

Well,* To conclude this, about the emptiness of the Vine: Oh! let us prize fruitfulness more, and say as the Vine that is brought in,* in the 9th of Judges, Shall I leave my Wine which cheereth God and man, and go and reign over you? Oh so, Shall we leave our fruitfulness upon any earthly advantage in the world? Let us account it a greater advantage to bring forth much fruit to the glory of God, than to glory in any earthly advantage: No matter what becomes of us, so we may be but fruitful; though God dung us, though he cast all the filth and reproaches in the world upon us, yet if God will make this but cause us to be fruitful, it is no great matter.

But further from the manner of the Phrase.

Israel is a Vine emptying its self.

That is an aggravation of emptiness when we empty our selves, when God is not wanting to us in means, but we are the Cause of it. And what is the cause of emptiness, but the emptying out our strength and spirits to our lusts and the world? No mervail though we have no fruit for God, and strength in his service, when we let out all to other things.

And the old Latin here turns it,*A leavie vine. And the Seventy they have it, A Vine that brings forth goodly branches: And yet it's said here empty, that is, all the strength and juyce of it is let out in the goodliness of the branches and leaves. Oh! so, many Professors in these daies they emp∣ty out all their strength that they have and all their parts meerly into leaves, and have goodly branches, make good∣ly outward profession,* and goodly words they give, and Page  308 will speak much of Religion, but nothing but leaves, no∣thing but words all this while.

Pliny in his 17. Book and 22. Chapter,* saith of Vines, that it is fit (at least for two years together after their plan∣ting) that they should be cut down to the very ground, that they may not sprout out in leaves, and so to lose their juyce and strength at the root.* And truly this is that that hath lost the hopeful beginnings of many yong people in these times, they have presently sprouted out into leaves; for never was there a more hopeful time of yong people than at the beginning of this Parliament, and no greater encouragement was there than from them at that time, (I will not say it is wholly lost,) but Oh! how many of them that began to understand the waies of God, hath let out all their strength in leaves, and contests, and disputes, and wranglings, and strange kind of opinions, and little fruit is come of any thing? Nay, there is little savor at all in their spirits; Oh! how happy had it been if so be that God had kept them down in a work of humiliation to the very ground for a yeer or two together?* Now that's a thing that is altogether laid aside, any work of humiliation, but presently they sprout out into leaves. My Brethren, what∣soever may be said, or whatsoevee heretofore hath seem'd to be preached [to the contrary] yet certainly if rightly understood hath been but the same things that must of ne∣cessity be acknowledged; we do not press Humiliation as the Condition of the Covenant of Grace, we look not at it so,* but Humiliation keeps the spirits of men low, and empties them of themselves, and keeps them down, (I say) this is that which would have made them a great deal more fruitful, and they could not have run up as meer leaves, and their strength spent: and so, how many of them are fallen off again, not only to be slight and vain, but to be wic∣ked and ungodly, and quite naught, because they were not kept down low for a while, but God ordering things that they should live in times of liberty, Oh! how luxurious Page  309 have they grown that way?* When God lets a people grow rank and prunes them not, they quickly grow barren. We had never so many rank Christians as we have at this day that grow out in luxurious branches, and they think they have over-topt all, because they can talk more than others do, when as there are some poor Christians that grow low to the ground, and when they get a little com∣fort it is gone away from them presently,* and they walk humbly before God, and no body takes notice of them, but are despised and contemned, O! these will grow and be delightful to the pallate of God, when such rank pro∣fessors as these shall wither and be cast out. The pruned Vines bring forth the best fruit; and therefore that's ob∣servable:* compare Isa. 5. with the 27. there's a Note very observable: In the 5. Chapter, God complains of his Vin∣yard, that he lookt for Grapes, and they brought forth wild Grapes; but there the Prophet speaks of the time be∣fore the Captivity: but in the 27. Chapter there is a Scrip∣ture that seems to refer to the times after the Captivity, and there the Vinyard of God is said to be a Vinyard of red Wine, and God speaks much unto it what it should be after the time of the Captivity, it should bring forth the best kind of Wine, for then God prun'd it; they thought that God would come in a furious manner upon them, no (saith he) Fury is not in me, but this is all the fruit, to purge away their sin. The Vines that are prun'd bring forth the best and the most fruit.

But I find other Interpreters upon this text,*[Israel is an empty Vine;]* They turn it thus: Is a spoiled Vine. And Luther refers it to the emptying of the abundance of her ri∣ches and prosperity; Indeed these two go together, Emp∣tiness of fruit,* and being emptied of our comforts and prosperity, to be spoiled: Israel hath spoiled her self, and I have for her sins let the spoilers come among them, and so hath emptied her of all her good; even while she enjoy∣ed her outward prosperity, she was emptied of the blessing Page  310 of God upon her; but after the Lord emptied her even of all her outward good too.

And that's the Note from thence:*That sin will empty a Land of all the blessings God hath bestowed, or empty a family, or person: Sin is an emptying thing, sin empties Lands, and Fami∣lies,* and persons of all their outward comforts, in Isa. 4. 11. there God threatens the Line of confusion, and the Stones of emptiness for sin; and Oh! how hath it emptied many parts of our Land?* how hath sin emptied us? what emp∣ty houses are there in many places? houses that were wont in every room of them to be fill'd with furniture so brave and glistering, now the Owners come into their houses and look upon the bare walls and see them empty of all the rich furniture that was in them; Oh! what empty chests, that were fill'd with such brave cloaths heretofore, now they are broken to pieces, and those places that were fill'd with diet and plenty are now empty; Barns empty, Purses empty, and Bellies empty, and the Veins of men emptied even of their very blood; Oh! how are we a spoiled Vine now at this day! the Vine that a while since was so delightful to God and man, and so glorious even in the e∣steem of all round about us, yet Oh now! now hath the Lord sent his emptiers to empty us;* as in Nahum. 2. 2. The Lord hath turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their Vine brances. This text is fulfilled towards many parts of this Kingdom at this day.

An empty Vine, and brings forth fruit to her self.

This is very strange, Empty, and yet bring forth fruit; If she brings forth fruit,* how empty? Yes, it may very well stand together, she brings forth fruit to her self, but she is empty in regard of any fruit she brings forth to me, but yet she hath juyce and sap enough, to bring forth fruit to her self. Oh! how many people that are barren to∣wards Page  311 God, and have no abilities to do any thing for God, but when they come to themselves to do any thing, Oh how active and stirring are they? but when you put them upon any duty for God then they are weak and una∣ble, & the like: but if it was in a matter that concern'd them∣selves there they have spirit enough & to much a great deal; If parents have children that sin against God,* they are not sensible at all, but if they do any thing against themselves, Oh! how do their spirits rise, and what rage is there in the family? The truth is, were our hearts as they should be, if we have no strength for God we should have none for our selves, yea, we would even reason so, when as we complain, Oh! that we are weak in our memories, and are not able to resist temptation, and we can do nothing for God, we should take a holy revenge upon our selves and say, Certainly if I can do nothing for God, I will do nothing for my self neither, If I cannot rejoyce in God I will not rejoyce in my self, and if I cannot take care for God I will not take care for my self; to be barren to God and fruitful to our selves, this is a great disproportion.

He bringeth forth fruit to himself.

The old Latin is,*even like himself, so they turn it, he brings forth fruit like to himself.

Men of base principles will do base things,*corrupt hearts will have corrupt waies. An ingenuous spirit sometimes won∣ders to see the waies of many men so base and vile as they are,* men imployed in publick imployment that have op∣portunity to do God a great deal of service and when it comes to it, how sordidly and basely do they carry them∣selves, not caring what becomes of the publick good, of God, and Kingdoms, and Churches, so be it they may scrape but a little to themselves? Yea, but do not wonder, it is fruit suitable to themselves, they are men of base spi∣rits, of base corrupt principles, and therefore they bring Page  312 bring forth fruit like themselves, fruit like the stock that they are on.* And so many times children are like their parents, their parents are wicked, and they wicked accordingly. Like an Imp or Branch of such a stock, such are the fruits of many.

But he brings forth fruit to himself.

That is,* in all that he doth he aims at himself, he hath regard to his own ends, to fetch about his own designs, to bring his own plots to an issue, and all must be subservient to some design that he drives on; Ephraim had many de∣signs and plots that they drove on to make themselves to be rich, and all their strength, and what they were able to do it was for nothing but to be subservient to their own designs:* It was said of Judah in their Captivity, in Zach. 7. 5, 6. They did fast, and eat, and drink to themselves; all that was done it was nothing but to themselves; whereas the fruit that they should have brought forth, it should have been to God, and not to themselves: There is a very sweet place for that in Cant. 7. 13.*At our gates are all man∣ner of pleasant fruits new and old, which I have laid up for thee, O my beloved. Thus should every gracious heart say, and especially he should say so then when God makes your hearts most fruitful with pleasant fruit new and old; Have ye at any time found your hearts most enlarged to God,* and you could melt towards God, and had full ex∣pressions in the presence of God, and acting of your gra∣ces? Take heed now that this pleasant and sweet fruit that you have, that is new from God, and your old experien∣ces that you have had heretofore of Gods goodness, let not corruption reap that that God hath sown, you know it is a Curse that one should sow and another reap; it is God that sows, and shall the flesh reap now? and shall the Devil reap? Oh! let not these sweet fruits, especially the fruit of enlargement in prayer, and the fruit of abilities to do God service in any publick work, Oh! take heed that this be not for your selves, do not you take in the glory to Page  313 your selves, Oh! but let this fruit be for your beloved; at any time when you find your hearts most fruitful, graces most fully exercised, Oh think thus, I will lay up this for my beloved, I will lay the experiences of the goodness of God unto me that may it me to glorifie God more than heretofore. Oh that's sweet indeed, when God comes in with fruit,* and we lay it up for our beloved; God he is to have all our fruit: you shall observe in Cant. 8. that Solomon let out his Vinyard, and mrk, in letting out his Vinyard, he must have a thousand pieces of silver, and the Husbandmen must have two hundred: if God doth af∣ford to us some wages for what we do, let not us take the greater part unto our selves, let Solomon have the thou∣sand, and let us be contented if we may have two hundred; but ordinarily we take the greater sum, and return the less to God in any fruit:* but if you observe the 12. verse, the difference between Solomons Vinyard, and Christs Vinyard, Solomon let out his Vinyard, But my Vinyard, which is mine: and there is noted this difference, That Jesus Christ he takes the care of his own Vinyard, he doth not let it out. And therefore if we have any thing,* we must not have it so much for our wages as free gift, for Christ doth not let out his Vinyard as Solomon did, but he keeps it and dres∣ses it himself,* and therfore it is fit that he should have all the fruit. In Isa. 61. 3. That they might be called, trees of Righteousness, the Planting of the Lord, that he might be glorified. Such should the Saints be, they should bring forth fruits unto God.* And in Philip. 1. 11. Being filled with the fruits of Righteousness, which are by Jesus Christ, unto the glory and praise of God. So should the Saints be, and all the fruits they bear.

But Carnal hearts they aim at themselves,* all that they do they act from a principle within themselves, and no further, and therefore they cannot go beyond them∣selves. It's an argument that all thou doest hath a princi∣ple not higher than self, when thou actest for thy self; Page  314 whereas the principle that the Saints act by, it is the prin∣ciple of Grace that comes from Heaven,* and therefore it carries unto heaven, as the water is carried as high as the Fountain from whence it comes. A selvish heart is a nar∣row heart; but a gracious heart is a heart enlarged, it en∣larges its self to infiniteness; and that's the property of Grace, though it cannot be infinite, yet it is enlarged to infiniteness. Those that work for themselves, the truth is, they lose themselves in their working, and lose all their fruit; it is thy worst self that thou aimest at; there is a kind of selvishness that we may aim at, that is, if we can make God to be our own end, our happiness, as the Saints do, no men in the world do more for themselves, than the Saints; yea, but how? because they make more of their own good to be in God than themselves, and they make them∣selves to be more in God than in themselves, and therefore they have themselves more than any, but they have them∣selves in God; and no men looses themselves more than those that seek themselves most: He that will lose his life, shall save it; those that will aim at themselves, what is that, but a little money, and credit, and esteem of men? Oh poor base, vile heart, hast thou nothing else but this, when as all the Glory that is in God Himself may be thy portion, and thy self may be in it, that if God Himself be happy, thou maiest be happy, because God Himself may come to be thy portion; and is not that a better self to be emptied into God? but therein thou darest not trust God, nor thy self to empty thy self into God, but certainly that is the way to enjoy thy self.*Every man cares for his own (saith the Apostle,) but no man for the things of Jesus Christ. Oh! this selvishness it is vile at all times, but never so vile as at this time, for men to look and aim at themselves, especially for men that are in publick places, now to be selvish is the most abominable and the most foolish thing in the world:* for Mariners in the time of a calm then they may look to their several Cabins, but in the time of a storm, then to be Page  315 painting and making fine their Cabins, how do they de∣serve to be pull'd out by the ears, and to be cast into the Sea, that shall then be looking to their own Cabins? What is your joy more than the joy of others? and what are you that you must have ease and content more than others? In such times as these are if ever God calls us to be emptied from our selves, certainly it is in such times as these are.

But the main Note is,*That it's all one to be an empty Chri∣stian, and to bring forth fruit to themselves. Men think that which they bring forth to themselves is cleer gain; but this is an infinite mistake, for that which is for thy self is lost, and that which is for God is gain'd. Professors that are selvish are empty. Many of you complain of empti∣ness and unfruitfulness,* here's the reason; You are so sel∣vish, that prayer is an empty prayer though never so full of words and excellent expressions whose end is self, many of the Saints in joyning with such they find their prayers to be such though there be excellent words, because they see selvishness, men that aim at selvishness they had need be cunning to keep it from being seen, let self be seen in a duty though it be never so glorious outwardly yet it is loathsom in the eyes of the very Saints;* let but a man ap∣pear to affected with himself in what he doth, with the tone of his voice, or carriage, or gesture, any thing affected, we know how abominable it is in the eyes of all; And so for Sermons,* where they are selvish, certainly they are empty things; and so I might instance in every other thing that men do, the fulness of the Spirit in a PRAYER, or SERMON,* or any other Duty, it is the seeking to lift up the NAME of the Blessed GOD in the duty, that's the fulness of it; many that are of weak parts, very poor abilities to exercise themselves, yet their hearts being upon God in a duty, Oh!* there's a fulness in that duty, there's more in that weak expression, in their sighs and groans than in all the eloquence of your empty hypocrits, Page  316 they not being fill'd with the Will of God:* in Colos. 4. 12. it is in your books, That you may stand compleat in all the Will of God;* but it is, being fill'd with the will of God; if thou wouldest have a fulness in what thou doest, a fulness in a Prayer, a fulness in thy Service, in any thing thou do∣est, be fil'd with the Will of God, and not with thy self-ends.* You know empty vessels will break when you set them at the fire, and so will selvish spirits, those that are selvish they quickly grow empty. You that are Merchants, if you have Factors abroad that trade for themselves, they seldom do any great matters for their Masters; I have known Merchants that have been chary of that, for their men to be trading for themselves. And God doth not love to see us trading for our selves, but only as we trade for him, and so account that to be for our selves. And here is an evident demonstration that your selvishness will make you empty for God;* how many are there that complain of emptiness? Oh! they cannot do this, and they cannot do that, why? because except they find comfort, and that coming in which they aim at, they have no mind to any duty, they go to prayer, and strive to pray, and they come away and say, Oh! the empty prayers that we make; but what is the reason that you cannot pray as you would? you have no heart to pray, if you would have enlarge∣ment in prayer, and present answer of your prayer to get what you would have, Oh! then your hearts would be much let out in prayer, and then you would have a mind to pray; but now though it be your duty to pray, because you shall tender up the worship that a creature owes to God, that is no argument that puts you upon prayer, so it appears that it is selvishness that appears in prayer;* but now trie this way, trie this way but to get above your selves once, and be emptied of your selves, and look with a more single eye to God when you go to prayer, let this be the great motive, O Lord, this is that Worship that I as a Creature owe to thee, and the strength of my body and Page  317 soul is due to thee, and I let out what I can, though I have not enlargements and comforts, though I feel not that I get by duty to my self, yet in obedience to thee, and that I might lift up thy Name, and that I might worship thee, I am resolved to go on in such duties as thou requi∣rest of me; trie but this way, and see whether you will not grow more fruitful in prayer than you did before.*

But to pass that, I find that some turn the words thus, (as Pareus) An empty Vine he is, although he treasure up fruit unto himself: and so we may understand emptiness by that word that I have opened to you, a spoiled Vine, he is a spoi∣led Vine, and he is emptied of all his prosperity, and ri∣ches, and glory, that he had, although he seeks to trea∣sure up unto himself. And indeed in such a kind of rea∣ding there is a very profitable Note.

They seek to treasure and enrich themselves, to lay up and provide for themselves now, that they may have store by them come what will come, but this will not do saith God, Israel must be a spoiled empty Vine for all this.

Now that's the Note or Meditation hence,*That when God is spoiling and emptying a Nation, it is a vain thing for men to think to provide for themselves: This certainly is not the time when God is spoiling and emptying of a Nation, or other parts of the Kingdom for men to have their thoughts now to scrape an estate to themselves and get even from the evils of the times to enrich themselves,* by Places and by Offices to enrich themselves, certainly there can be little ho∣nor in such an estate, or little comfort: It is the frame and guize of a vile spirit to think of enriching of themselves in such times as these are, certainly it must needs be a very low spirit that minds the enriching of its self in such times as these are;* what God may cast men in by extraordinary providence at any time we speak not of that, or by some e∣minent service; but certainly if it shall prove that God in his mercy shall put an end to such times as these are, when Page  318 men shall prove to be rich after this storm is over, that had not some eminent providence of God to cast it upon them but only in his ordinary way, (I say) whosoever should ap∣pear to be rich after these times, it will be little honor to him, or his posterity, it will be the most dishonorable ri∣ches that ever was in the world. In Jer. 45. 4. saith the Lord to Baruch there (he was a good man and yet much o∣ver seen in this) Behold,*that which I have built, will I break down, and that which I have planted, will I pluck up, even this whol Land. And seekest thou great things for thy self, seek them not. I am breaking down that which I have built, and plucking up what I have planted,* And doest thou seek great things for thy self? seek them not. In Acts, 8. 20. saith Peter to Symon Magus, Thy money perish with thee. So may I say to many, is this a time for men to treasure to them∣selves, for men to have their chief care now to gain riches? Oh!* it is just with God to say to thee, Thy riches perish with thee; whosoever now will make it his chief care, and think now it is a time of trouble, and now I may gain thus and thus, and it will not appear; (I say) those that shall make this to be their care now, to take advantage of these times to treasure up to themselves, just were it with God to say of them and their riches, Thy money and thy riches pe∣rish with thee. It follows.

According to the multitude of his fruit, he hath encreased the Altars: according to the goodness of his Land, they have made goodly Images.

Here you have the unthankfulness of Ephraim;* you have had his barrenness, and selvishness, in the two former expressions, and now here his unthankfulness: The De∣vil he loves to have superstitious and Idolatrous people have good Lands, and good Possessions, that he might be served accordingly; Idolaters serve their Idols according to their Lands and Possessions that they have, According Page  319 to the multitude of his fruit, were the multitude of his Al∣tars. And certainly it is a great reason why all the Papists are so desirous to get England, and contribute so much that they might but get into England, and get Possession here, for there is no place that they have, where they should have more goodly Images, and more brave things than they should here in England, the fruitfulness of this Land is that which makes it to be such a suit to the Antichristian party, and to the Devil, he thinks that might the Popish party get here, Oh! the brave things that I should have here; I began to have fine Altars, but if they should be∣gin to have possession of all the riches in the Land, then Oh what golden Monuments should I have? we began to have great charges to be laid out upon Temples (as they call'd them) but certainly if they should prevail now, you should have them build them up to the very skies, such Pi∣nacles and glorious things there would be, for the Land is a great deal more fruitful and goodly than it was here∣tofore, it is improved mightily now; what brave buil∣dings were there in our Fore-fathers time, witness these that we have neer us, Westminster, and Pauls, and the like. I remember Latimer in one of his Sermons before the King tells of his Father which was a man that kept good hospi∣tality,* and kept a Horse for the King, and yet the portion that he gave with his Daughter was some five pounds. So I say, if that men were so poor and mean in former times, yet what brave things did superstition do, certainly if the superstitious party should have the possession of the Land there would be brave things done; and therefore the De∣vil seeing that, strives to bring it into their power.

To make Gods blessings to be the Means and the Encrease of our wickedness,*that is an abominable thing; To encrease our sins according to the encrease of Gods blessings. How many may be charged with this, That when they were of low and mean estates then God had more service from them,* than he hath now they are of higher estates? the higher Page  320 they are raised in their Estates, the lower they are in the Work of God:* As it is observed of men that grow very fat, they have so much the less blood. And o the fatter men are in their Estates, many times the less blood and life, and less spirits they have for God.

Certainly this is against the ingenuity of a Christian to be less for God when he hath most from Him,* when his own turn is served, then to turn his back from the Author of all his good, nay it is against a main Christian Princi∣ple so to do.

This is a main Christian Principle,* that the good of an Estate consists in this;*That it gives a large opportunity in pro∣portion to what it is, in proportion to what it is to the service of God. This is a great Christian Principle about Estates; an Estate either greater or lesser, affords either a lesser or grea∣ter opportunity for Gods service; upon this principle doth a Christian go in the enjoyment of his Estate. Now to be less for God, or more for that that is evil, the better his Estate is: he goes against that great Christian Maxim.

Yea, and it is against thy Prayers for a Sanctified use of thy ESTATE;* Doth God give thee an ESTATE? I hope thou doest seek that this may be Sanctifi∣ed: now for thee to do less for God, and more for that that is evil by the encrease of thy Estate, thou doest go a∣gainst a Sanctifying Prayer.

But yet the chief point of al I take to be this: Mark here:

They do ACCORDING: (for there lies the very strength of these words) ACCORDING to the multitude of his Fruit, and ACCORDING to the goodness of his Land, they have made goodly Images.

There is a great deal of elegancy in the words in the He∣brew,* so that from these two expressions, According, and According, here is the Note: That the love that Idolaters bear to their Idols, it is proportionable to what abilities they have to Page  321 shew their love; according to the multitude of their Fruit, and according to the goodness of the Land. When Idolaters are low they will yet do what they can, and as they grow up they will do more.

Virgil he hath a very fine expression of the Idolater to∣ward his Idol there:* We now make thee but of Marble, but if so be our flock doth encrease, and we have as many Lambs as we have Sheep, we will make thee of Gold.

And thus the true worshipers of God should do in their service to God, that must be proportionable; if they be able to bestow but Marble for the present, if God raises their Estates, their Marble is to be turned into Gold, and not only in regard of their Estates,* but of the Gifts, and Means they have, any Abilities; know that that which God will accept of when thou art low in thy Gifts, and Means, and Parts, it will not serve turn when God encrea∣ses thee in thy Gifts, and Means, and Parts. Have you more than others? Account it your shame that it should be said of any in the world, That there is such an one that hath less mercies than I, and yet God hath more service from him than he hath from me. There is no proportion be∣tween many of your encreases for God, and your encreases from God. Now you must look to the proportion to make it as exact as can be, my encrease from God, and my en∣crease for God; Oh! be often parallelling these two to∣gether, and see whether one do not come longer than mo∣ther; and be not at rest, Oh Christian! except thou canst make thy ends be even: Those who are rich, must be rich in good works.* In 1 Tim. 6. God giveth us richly; therefore be rich in good works. It is not enough for a rich man to give sixpence, or twelvepence for some great service, but he is to be rich in good works, and for releeving distressed ones, and the maintainance of the Gospel; he is to be rich in good works,* and to account their riches to be as well in their good works as in their estates; thou hast so much co∣mings in more than others, thou art rich in that; yea, but Page  322 what works goes from thee more than others? art thou rich in that? If we should judg the riches of men and wo∣men by their good works, how many rich men would there be accounted very poor? Every man must be service∣able as God hath blessed them,*1 Cor. 16. 2. Oh! this me∣ditation would be of very great use to those whose estates are blessed by God; think thus, Is there such a distance between what service I do for God, and the service others do, as there is between what I receive from God, and what others receive from God? This Meditation (I say) would be very useful;* cast up your accounts thus, Con∣sider what service doth others for God, and what do I? I do as well as others, I but is there as much distance be∣tween the service that I do, and the service my poor neigh∣bor doth, as between my estate, and his estate? you per∣haps can look upon poor people carrying Tankards, ear∣ning dearly ten pence or twelve pence a day, and you have many hundreds a yeer coming in, now is there as much difference? You would be loth to be in such a condition as those are in, Oh! but is there as much difference between the glory that God hath from you, and the glory that God hath from them? It may be some of them when they have been hard at work all day, they get home, and get alone with wife and children and fall a praying, and letting their tears fall down, and blessing God for their bread and drink that they have. And perhaps you in your many hundreds a yeer, and many dishes at your table, are but dis∣contented and froward, Oh! consider, that though God hath raised you above others in estates, yet you are lower than many others in good works; If a man hath encreased his estate more than before you shall quickly see it in his cloaths, and his house shall be finer than before, his fur∣niture shall be finer than before, you shall see his estate rai∣sed that way; but can you see it raised in his good works more than before? Oh! that such a man doth more for the service of God than before, more for the relieving of Page  323 the wofull necessities of his poor Brethren than before: Men are ready if so be that men come finer to the Exchange than they did before, they think, What is this man grown richer than he was before? You should (if God doth raise your estates) make it appear in being forward with good works, in good works that are chargable, as that men may take notice of your riches by your rich works, rather than your rich cloaths; except there be a proportion between our plenty and our prosperity, there is no evidence that our prosperity comes in mercy: but if a proportion, then not only an evidence that our prosperitie comes in mercie, but a good addition to the good of our prosperitie. If a Merchant hath his Ship come home and he hath gootten a thousand pounds by the Voyage, now if God raises his heart in a proportionable way to the furtherance of the Gospel, that is more than ten thousand pounds; a man would account that well if he hath gotten so much and he could imploy it to get ten times so much more, think but thus: Thou hast gotten in thy estate by being proportion∣able in service for God, thou doest encrease the blessing ten fold, thou often thinkest of the blessing of God in gi∣ving thee an estate more than before, and others think of it, Oh what a blessing such a man hath! yea, but think of the other blessing that follows; but hath God given him or her a heart to do a great deal of service; The second blessing is the great blessing indeed.* When David had rest, he presentlie thinks of building God an house, and that proportionable in what God had blest him in. And that is very observable in the difference of Moses Altar and Solomons Altar;* you know Moses he was in times of affli∣ction, and his Altar was five cubits long, and three cubits broad; and Solomons was twenty cubits long, and ten broad; Moses he was low for outwards; Solomon he was high; therefore Moses was five cubits high, and three broad; and Solomons was twenty cubits long, and ten broad▪* God doth proportion his goodness to what we do Page  324 for him, why should not we proportion our service with what he doth for us? And therefore when God blesses a∣ny of you in your outward estate, it is very good to do som∣what presently, as thus; A man perhaps heretofore had but a little stock, and lived in a Parish where he had but poor and mean preaching, now God raises his estate and he would have his house better, and his cloaths better, why then should not I have better preaching for my soul? And so many other wayes, if God hath blessed you with good preaching, then help your poor neighbors some way or other that the Gospel may be furthered by Gods bles∣sing, and that in a proportionable way.

They make them goodly Images.

There is a very fine elegant paranomasy, According to their good Lands,*so goodly Images. Now this word that is translated Goodly, it signifies also Beauty. They that were good Benefactors to their Images, they made their Images beautiful: and it is the same word used in the story of Jeze∣bel where she is said to tire her head, it is the same word that is here for making goodly Images,* she made her self a goodly head. Oh how great a shame is it to do so much for Images, dead Images, & to do so little for the Images of God? Shall Idolaters not care for what cost they bestow upon their dead Images, and shalt thou see a man or wo∣man that carries the Image of God with them in a lively way, shalt thou see them naked, and looking hunger-star∣ved, and looking rufully and miserably, and wilt thou de∣ny to one that hath the Image of God? Every man hath the Image of God in some measure, even in wicked men, but especially in those that are godly there it is a renewed Image, there the very Life of God doth appear, the Di∣vine Nature doth appear: And what a charge will this be, when God shall bring Idolaters at the day of Judgment a∣gainst thee, that shall bestow so much upon their dead I∣mages, Page  325 and thou shalt let these Images of God to suffer want so as they do? Certainly so long as there is any that hath Gods Image upon them that wants, and wants mise∣rably too, for thee to think of encreasing thy estate now and to be richer than in former times, it must needs be ve∣ry vile.

Goodly Images.

Men are taken with outward shews,* but a spiritual heart, the Ordinances of God though they be never so plain in their outside, Oh they are goodly things! A Spiritual heart sees a goodliness in all Gods Ordinances; Carnal hearts they see goodliness only in their outward bravery, and outward pomp and glory.

And lastly,* A Note that Pareus hath: Here we see the vain distinction that Papists make between their Images and Idols; we see here they are charged for making good∣ly Images. It follows;

VER. 2.

Their heart is divided; now shall they be found faulty.

MY Brethren, I know that you would be willing e∣nough that I should in such a Point as this is, go beyond an Expository way, seeing God hath cast me upon it; but in regard this Point hath been fully handled in a * Treatise already printed, (to which I shall refer you) I shall pass it, and proceed to the following words:

Page  326
He shall break down their Altars: he shall spoil their I∣mages.

The Divisions of this People, of which you have heard so largely*, were much about the way of Worship, most of them contending for the way of False Worship against the True; they would have their Images and their Altars honored: but God saith, he would break them down, and spoil them; ye keep a stir for them, but you shall not have them: But he will break down their Altars. Decollabit, the word comes from a root that signifies a Neck;* and so that which you have in your Books translated,*break down, it is, break their necks; he will break the necks of their Altars. Ternovius a learned Interpreter hath a Note upon the place, it hath an allusion (saith he) to that that they were wont to have upon their Altars,* they were wont to have Orna∣menta quasi Capitela, that were (as it were) the heads of their Altars, they were wont to have brave things upon their Altars, and Crowns upon their Altars: I, but saith the Lord, I will break the necks of them all: He will break down their Altars, and spoil their Images.

The Notes from thence are briefly these.

First,*Though men make never such a stir to maintain that which is evil, God will break it; they may by their conten∣ding and seeking have it a while, but God will break the neck of it at last, it shall come to nothing.

He will break down their Altars.

Why,* they were convinced before of the evil of them, for so in the former words, Now shall they be found guilty, they shall acknowledg themselves guilty in contending so much for them; well, but saith God, though you are convinced of your guiltiness, yet that's not enough, I'le break them down, for otherwise if they do remain, they may be snares unto you afterwards.

Page  327 From whence then the Note is:*That though men be con∣vinced of an evil, yet if the temptation shall still abide, they will be ready to fall to it again. Wherefore to prevent that evil, the temptations are to be taken away as much as we can, (saith he) I will take away the temptation; you acknow∣ledg your selves guilty when my hand is upon you, but you will fall to it again if the temptation be not taken a∣way.

Thirdly,*Superstitious Altars and Images are to be taken a∣way.* It's the Magistrates work to take away those that are in publick place; but I have met with that heretofore, and I shall not need to speak of it now, only for you to meet with any superstitious Pictures, and Images, you must not keep them and say, what hurt will these do? though they do not hurt now, yet they may do hurt afterwards, you are not to sell and make advantage of them, but do as God doth, break them down and spoil them, that they may not hereafter be snares to any others.

Fourthly,*Those things that we give that respect to, which is Gods due, are liable to the stroke of God. They gave respect to their Altars, and Images that was due to God, Gods Spirit rises against that, I'le break them down and spoil them saith God. So, whatsoever it be that you give that respect to, that God challenges to himself, you may expect that God will spoil them and break them down. If you give respect to your Estates, that's due to God, you may make an Idol of them, expect that God will break them; yea, to your Children, your Names, your Bodies, Parts, whatsoever you have, that you rob God of that respect that's due to him, and give it unto them, expect that God will break such things.

Fifthly,*If it be Gods will to break down that which is evil in his Worship, let us take heed that we have no hand to set it up, that we do not endeavor to set up false Worship, for it's in Gods heart to break it down, let us not set up Idols in our hearts neither, or else where.

Page  328
I'le break down their Altars, and will spoil their Ima∣ges.

From whence our Note is this;*We must not break down superstitious and Idolatrous things to make up our own broken e∣states, for our outward advantage. We should labor the abo∣lishing of those things, and not our own benefit by them; as certainly many do in breaking down things that are naught and superstitious, they endeavor to make up their broken estates and to gain to themselves that way, and there's all they aim at: but saith God, I'le break them down and utterly spoil them; so should we, and look not to our own advantage.

He will break them down.

I find some Interpreters render the words thus,*It shall break them down, and so apply it to their divided hearts. Ipsum cor, for so the Pronoun that is translated, hee, is re∣lative, and the Antecedent according to the former Expo∣sition is in that last Verse of the former Chapter where he had spoken of God; but according to this Interpretation the Antecedent is: Their heart is divided: Their hearts, their very dissentions, their divisions shall break down their Altars, and spoil their Images. And we may have a hint of a good meditation from thence, If I say the Relative should have that Antecedent, and their hearts being divi∣ded should be a means to break down their Altars, then the Note is this:

That mens divisions and contentions break the neck of that which they contend for;* especially when men in their con∣tentions, are violent, furious, outragious, and heady, they do usually by their rage and headiness, and passion in their contentions, break out and spoil the very thing that they would fain maintain, and their party is very little behol∣ding Page  329 unto such as seek to maintain them in a furious and in an outragious way, by a spirit of contention. You know those furious violent Prelates,* Did not they break the neck of their Prelacie meerly by their furie and outra∣giousness? And in any party, those that are the most furi∣ous and outragious,* do the least service to their party, and many times are the very break-neck of their Party, and of their Cause: It shall break them down. It follows.

VER. 3.

For now they shall say, We have no King.

WHAT, break down our Altars, and spoil our I∣mages! no, the King will maintain them against you all, let the Prophets say what they can and a company of precise fools be against them what they will,* we have the King will stand for that, he will rather lose his Crown than he will lose these things, he will stand for them to his very life, and therefore we do not fear that they shall be broken down. No, that will not serve your turns (saith the Prophet) your King shall not be able to help himself, much less to help you in those superstitious waies that you would have. For now shall they say, We have no King. They rejoyced and gloried much in their King, they bore themselves altogether upon their King, no matter for the Prophets; they have the Kings Commandement to do what they do, they can shew the Kings broad Seal for what they have done, and they were sure that they had the Kings heart with them, their King would bear them out in all. They cared not therefore whatsoever they did, so be it they have the countenance of their King that he would defend them, and not only defend, but by being zealous and forward for his waies they hop'd to have promoion by him, they did not fear to be questioned for any thing, no matter whether they went against Law or not, they could shelter themselves under the power and favor of the Page  330 King, the Pomp and Glory of the Court that was a great thing in their eyes, they were bold in their Idolatrous way and oppression, because of the power and greatness of the King; who should controul them in any thing that they did? But now (saith the Prophet) You have had your day, you have had your time that you could thus shelter your selves under the power of the King, and do what you list, and oppress, and rage, and no body durst meddle with you, because of the power of the King, but now the case is altered.

But now they shall say, We have no King.

Had they no King?

Yes;*Hoshea was their King, but the meaning is, It's all one as if we had no King, his power is so broken that the truth is,* he cannot help us. Saith Drusius upon the place; he cannot protect us, which is the property of the King, and therefore it is as if we had none; now they shall say, We have no King; Alas he is not able to save himself, he can do nothing for us, his Pomp, his Power, Bravery is in the dust, he is distressed himself, and we are miserably dis∣appointed of our hopes, we are undone, who can help us now?* whither shall we go? what shall we do? our con∣sciences upbraid us now for our bold presumptuous wic∣kedness, Oh! how far were our hearts from the fear of the Lord, we dar'd the God of Heaven and all his Prophets, we boldly ventured upon those waies which we were told, yea which we knew in our very consciences were a pro∣vocation to the Lord, we set up our own worship, we pleased our selves, we made our wills to be the rules of all our actions that we did, we took liberty to satisfie our lusts, we mingled our own waies with Gods Ordinances, we subjected Religion to publick ends, we were riged, we were cruel towards those who differed from us, we up∣held the Authority of the King against God and his People, and now God hath justly brought this distressed estate up∣on us, that now the Kings Power that we trusted so in, is Page  331 now broken and in a manner gone, Oh! now we see we feared not the Lord, we have none to help us now, we now know what it is not to fear the great God, God is above us, and therefore now, what can a King do to us? what could he do for us? Suppose we had him again, Alas! our misery is beyond his help, seeing God is provoked with us, and hath forsaken us, what should a King do for us? And thus in this short Paraphrase you have the scope of the words, as if the People should have spoken in this manner.

But now the question is, what times doth this refer to?

Now they shall say,* We have no King &c.

When did they say so?

The times that this refers to, seems to be those that we reade of in 2 King. 17. If you read that Chapter, you shall find the times that this hath reference to; then they might well say, We have no King; because we feared not the Lord: What then should a King do to us?

For the Observations from it, the first is this:

It's a great evil for a People,*not to have the Protection and the Blessing that might be enjoyed in the right Government of a King over them: A great evil; And they complain of it as a great evil, and so far their complaint is right, That they are now deprived of the Protection and good that otherwise they might have had from the right Government of a King over them.

And my Brethren,* our condition is even such in regard of the personal presence and protection of a King, in those regards we may almost use the same words as here, and say, We have no King among us. And whether it be better for a People to have no King, or to have no Protection from their King? But that which is contrary to Protection is a Que∣stion fitter to be discussed and determined in a Parliament than in a Pulpit; and to them I shall leave it.

But the Church of God shall never have cause to make this Complaint,*That they have no King; in Psal. 29 10, 11. The Lord sitteth King for ever. The Lord will give strength Page  332 unto his People;* the Lord will bless his People with peace. In Psal. 45. 6. Thy Throne (O God) is for ever and ever: the Scep∣ter of thy Kingdom is a right Scepter.*Psal. 145. 13. Thy King∣dom is an everlasting Kingdom: and thy Dominion endureth throughout all generations.*Psal. 149. 2. Let the Children of Zion rejoyce in their King.

Because we feared not the Lord.

It is a great evil not to fear the Lord.*Fear ye not me (saith the Lord) who have placed the sands for the bounds of the Sea? It's an evil, and a bitter thing, that the fear of the Lord is not in men. For God is a great God, infinitly above us, cloathed with Majestie and Honor; trembling frames of heart becomes his presence: non like unto the Lord; great and mervailous are his works; Oh! who would not fear him? God hath infinite authority over us, to save, or to destroy us, he hath us all at an infinite advantage by the least word of his mouth to undo us, his wrath is insup∣portable:*Who among us shall dwel with the devouring fire? who amongst us shall dwel with everlasting burnings? Darest thou a vile wretch presume to rebel against any word of the Lord,* when the next word may sink soul and body in∣to the bottomless gulf of eternal horror and despair? Who art thou that doest not fear the Lord? Doest thou not fear the Commanding Word of the Lord, when the next word that proceeds out of his mouth may be a destroying word to undo body and soul for ever?

Secondly, They said, We feared not the Lord.

And observe:*In times of prosperity when men have the fa∣vor and countenance of great Ones, then there is little fear of God among them. Now they said, We feared not the Lord. Oh! those times when we had the favour and countenance of great Men, there was little fear of God among us. So long Page  333 as men have any confidence in the Creature, so long they see no need of God, their hearts are swollen with pride, God is not in all their thoughts, they say to God, Depart from us, we do not desire the knowledg of thy Waies. They set their hearts and tongues against the God of Heaven, they can venture upon any thing then; to tell them it's sin a∣gainst God, it's a poor dry business, it's nothing at all with them; how vile and foolish are the hearts of wicked men, that the enjoyment of such poor things as they have in the Creature should imbolden their hearts against the great God of Heaven and Earth? yet thus it is, men little con∣sider but even those things that their hearts do so much rest upon, they are absolutely at the dispose of this God whom their hearts do not fear.

But note,* let the Saints of God take this Note with them, Shall creature confidence take mens hearts off from Gods fear? Then let Gods fear take your hearts off from creature confi∣dence: Certainly there's a great deal more reason. Oh! 'tis infinitely irrational that creature confidence should take the heart from Gods fear; but it's infinitely rational that Gods fear should take our hearts off from creature con∣fidence.

Thirdly, Now they shall say, We feared not the Lord.

The taking from a People the protection of,*and benefit they might have by Kingly Power, is a punishment of the want of the fear of God in them. We have no King, we are deprived of the benefit of the good that we might have, the protection that we might have by Kingly power; it is, because we feared not the Lord; what evil we feel in this let us attri∣bute it to the want of the fear of God in our selves, and in the people of the Land. We complain ofa those that are a∣bout the King, and ofb Her that lies in the Bosom of the King, and of the evil of his own heart in part; but whence Page  334 is it that God hath left him, either to them, or to any evil in his own spirit? The Lord in this punishes the sins of the People: 'tis usual for God to punish the sins of the Peo∣ple in leaving Governors unto evil courses, in 2 Sam. 24. 1. you have a remarkable Scripture for this,* saith the text there, And the Anger of the Lord was kindled against Israel: and what then? And he moved David against them to say, Go number Israel and Judah. The Anger of the Lord was kind∣led against Israel, and he moved David against them: to what? God lets temptations be before David for to fall in∣to that sin that might bring evil upon the people. It was because the anger of the Lord was kindled against Israel. It's because that a people fear not God, therefore it is that the Lord leaves Kings, leaves their Governors to those e∣vil waies that they are left unto, and therefore learn we when we hear of any evil that is done by countenance of Kings or any power, learn we to lay our hands upon our own hearts, and say, even this is because we feared not the Lord: how easie had it been with the Lord to have wrought upon his heart, Oh! what prayers hath been sent up unto the Lord for the heart of one man? never since the world began more prayers for the heart of one man; but the Lord hath seem'd even to shut his ears against the prayers of his people, now let us lay our hands upon our hearts, God hath denied our prayers, it is because we have not feared him: now certainly there hath been but little fear of God amongst us, and little fear of the great God is still to this day among us. And that's the third Observation, We have no King because we feared not the Lord.

And then the Fourth is this,*The times of Gods Wrath and Judgments forces acknowledgment from men that they did not fear God. When God comes against them in waies of wrath, now they can acknowledg that they feared not God; should the Prophet have come to them before and told them, Oh! you are a wretched vile people, there is no fear of God a∣mong you. Why, wherein do not we fear God? as in Page  335Malac. 1.* they would not be convinced, but, Now shall they say, &c. Now when the wrath of God is upon men, now they shall say, we see now apparently we feared not the Lord.* As it's said of Cardinal Wolsie when he was in distress, Oh saith he, Had I but served God as well as I served the King, it would have been otherwise with me than it is; but I sought to please the King rather than God, and now I am left in this distressed estate. He would have scorned that any should have told him before that he pleased the King more than God;* but afflictions they will draw forth acknowledg∣ment: for in afflictions God appears dreadful to the soul, it is no dallying, and trifling, and putting off then, we see we have to deal with an infinite, Glorious, and dreadful God, and in times of affliction now conscience will brave over men, it will not be quieted and still'd so as in the times of prosperity, but it will speak, as we reade of Zebul in Judges, 9. 38.* saith Zebul, Where now is thy mouth where∣with thou saidest, Who is Abimelech? So saith conscience in times of affliction to wretched creatures,* Where now is that bold and presumptuous heart of thine? Thou scor∣nest at fearing and trembling before God, and slightest his Word, but where now is that proud wretched heart of thine? And in times of afflictions now are mens hearts a∣based and humbled, and therefore now they are ready to say, It is, because they feared not the Lord.

Mark here, they do not (when they are in afflictions and troubles) say, I, we may thank these kind of people, there were a company of factious people and they would not yield to any thing, and we may thank them for all this; you hear no such words, Oh no, but it is, Because we feard not the Lord.

When the heart is in any degree humbled,*it will not put off the cause of evils to other men, or other things, but will charge its self as the cause of the evils that are upon it. Oh how much better my Brethren were it for us to see the want of the fear of God by his Word to us, and his Spirit in us, than by his Page  336 wrath against us, or his stroke upon us. Let us every day examine our hearts, How hath the fear of God been in me this day? hath the fear of God acted, and guided me in al my thoughts, counsels, and actions this day? How hap∣py were it when we ever lie down to rest to have such a short meditation,* Hath the fear of God been the thing that hath Acted, and Governed, and Guided me in my course this day? But it follows.

What then shall a King do to us? (or, for us?)

Suppose we had him, now he is gone, but if we had him, what good would he bring to us if we had him? As if they should say, we speak much concerning our King, but now we have not the King with us as he was, but if he were with us again, what should he do for us? what would our condition be better than it is? And indeed, what good had their Kings done for them? The People of Israel they were very desirous of a King, they must needs have a King, God granted to their desires in giving them Saul, then afterwards they must have a King again, so they had Jeroboam, and he must be the King of the ten Tribes. Their first King they had, it was in Gods wrath, and eve∣ry one of the Kings of Israel* was a plague to them, what had they done for them? All the time they had Judges they were in a better case; Israel was in a far better case when they were rul'd by the Government of God. And Peter Martyr in his Preface to the Book of Judges,* observes three things wherein Israel was better when they were under Judges, than Kings.

For first, (saith he) All the time they had Judges, they were not let Captive out of their own Country so as after∣wards.

Secondly, When ever they were oppressed and God rai∣sed them up a Judg, he did alwaies prevail so as to deliver them from their oppression, before he had done he delivered Page  337 them from their oppression; that's to be observed in the story of the Judges: but their Kings did not so.

And thirdly, We find not any one of their Judges are charged or condemn'd by God for evil, that they were e∣vil Judges among them, as the Kings are; such a one did evil in the sight of the Lord, and such a one did evil, and e∣very one of the Kings of Israel did so. God doth not charge the Judges so; it was otherwise therefore with them after they had Kings.* And the truth is, that Christ hath been but little beholding to (I may say) almost to most of our Kings; yea, little beholding to most of the Kings that have lived upon the earth, and he hath taketh as little care of the greater part of them: As they have taken little care of his Honor, so he hath taken little care of the Greater part of them, of all the Roman Emperors that were declared by the Senate in Number sixty three, Historians agree that there was but six of al them that had such protection from God as to die a natural death, but six of three score and three; there were twenty nine of the Emperors that did not reign above twenty five years and od months; yea there were twelve of them that did reign but three yeers and od months: see what havock was made of them: they re∣garded not the Honor of Jesus Christ, but were enemies un∣to him, and he regarded as little their safety.

What then should a King do to us?

From hence the Notes are these:

First,*When God forsakes a People, there's nothing can do them good. For they did most dote upon a King that should do them good, and help them. When God forsakes a Peo∣ple, nothing then can do them good,*Psalm, 127. at the begining, Except the Lord build the house, &c.

Secondly.*It's just with God, to make those things unuseful to men which they sinfully dote upon, and put their confidence in. They sinfully doted upon Kings, and put their confidence Page  338 in them, & God doth now justly make the power of Kings unuseful to them: What shall a King do to us? If we dote upon them, it's just with God to make them unuseful to us. Or if we dote upon our Credit, and Names, and so upon Kings and Princes; If men expect preferment from them, it's just with God to blast all their hopes, that they should be forced to say, Now I see God fights against him, as wel as against me. Thus the people spake in respect of their Kings.

This Scripture may well be a Comment upon that Text we have in Psalm, 146. 3.*Put not your trust in Princes, &c. Do not put your trust in Princes, have no confidence in them; If you put your trust in them, they wil be unuseful to you.* And Chrysostom upon that very Psalm hath this Note:* Whereas they would say, Oh! he is a Prince. Saith Chrysostom, Let me tell you that which you perhaps will wonder at: Because he is a Prince, therefore put not your trust in him (saith Chrysostom) And he gives this reason, Because (saith he) who is in a more unsafe condition than they?*Are not they fain to have their Guards go about them to protect them? They in times of peace when they are in a City that is ru∣led by good Laws, yet they are fain to have the Instru∣ments of War round about them, to protect them; and therefore put not your confidence in them, because they are Princes: but then in the Psalm, they are call'd to put their confidence in the Lord, who made Heaven and Earth, the Sea and all that therein is;*which keepeth truth for ever. Alas you may put confidence in Princes, but they will not keep truth; they wil make fair promises to you, that you shall have some great matters by them, but they use you for to serve their own turns; but put your trust in the Lord, and the Lord shall reign for ever; as it is in the 10. verse, Kings do not reign for ever, they are the children of men, the breath is in their Nostrils; but the Lord shall reign for ever.

And again thirdly,* What shall a King do for us?

How great an evil is it to a people then, whose com∣plaints Page  339 are;* what doth a King not do against us? Muscu∣lus upon the forenamed Psalm, (those that reade his Co∣ment shall find that Note in it) saith he, You are not to put your trust in Princes that are the children of men, they are but men; yea, but what shall we say to those that are cruel oporessors that are rather like Tygers and such kind of wild beasts among men, that seem not to be children of men,* how shall we put our trust in them? Oh! it's a sad condition indeed that a people is in, when they have this cause to complain, when they shall have cause to cry out and complain, Oh how! how doth he run from place to place, plundering, spoiling, breaking, tearing, destroying wheresoever he comes? That people is in a sad conditi∣on, what shall he do for us? Nay, what doth he not do against us continually? and all this, because we have not feared the Lord. That's the third Note.

The fourth is,* And what shall a King do to us?

See here the alteration of the spirits of these men to∣wards their King; King, not long ago they put their con∣fidence in their King, and gloried in their King, and now, what shall a King do to us? Hence the Note is:

God can soon make a great change in the hearts of people in re∣ference to their Kings; that even those that did dote, and ad∣mire him, and own no other God but their King, shall e∣ven turn their hearts and say, What can a King do for us? the least turn of God upon the hearts of people will make such a change as this is.

Again,* here observe, The difference between the blessed estate of Gods People, and the wretched estate of wicked men; those who fear God can say, What shal a King, what shall men, what Devils do against us? But other men in their straights, what shall they do for us? We are in a distressed condition, and what shall they do for us? But the People of God are never in such a distressed condition but they are able to say, What shall Men or Devils be able to do against us? for God is our Protector.

Page  340 Again sixtly,*The more stoutness, and sinfulness, and creature-confidence there is in any, the more do their hearts sink in despera∣tion when they come to be crost in their hopes. They were very stout and full of creature confidence before they were brought into misery, and now what low sordid spirits have they? now they sink in desperation: There's no men and women have their hearts sink in desperation, more than those that in ruff of their pride are the most bold and pre∣sumptuous against God and his Servants.

Again:*What shall a King do to us? Their hearts sink in regard of any hopes that they have from their King. But yet you reade nothing of their hearts being set upon God, and mourning, and working towards God, when they are taken from the creature they say not thus, Now we see our vain confidence in our King, and what hopes we had of preferment in him, God hath crost us; well, we will go and seek to make the King of Heaven to be our portion. No, there's no such thing comes from them as this.

A Carnal heart when it is knockt off of creature confidence and sinks in desperation in regard of the creature,*it doth not take ad∣vantage upon this, To have the heart work after God so much the more; but there it lies sullen & sinking, it hath no interest in God, and cannot go to him to make up what it wants in the creature: But it is otherwise with a gracious heart, that acknowledges the hand of God hath taken off my confi∣dence in the creature, yea, but I hope it is in mercy to my soul, that my heart might have the more confidence in God, and that God might have the more glory from me, and therefore I hope that this taking off my heart from the creature, will for ever unite my heart more to the Lord than ever heretofore it hath been. Yea, this is a gracious work indeed when the heart is taken off from creature con∣fidence and brought neerer unto the Lord. And thus much for the third Verse. It follows.

Page  361

VER. 4.

They have spoken words.

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

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

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

Our Case is very sad, Oh! who would have thought [ 1] such things should have befallen us? We are as much crost of our hopes as ever any men were, we made account we should have over run them, and they would have been but as bread unto us, we should have made a prey upon them, and all their estates would have been ours long before this time; Oh but now, those Prophets that told us that God was against us, those Ministers that encouraged people in the Name of God, and those people that were different from us, now we see that their words are fulfilled, and what they thought would come, is now come upon us, now it's Page  362 come to pass what such precise ones among us whose con∣sciences would not submit to our waies & the way of our King said, surely they cannot but look upon us as a most wretched miserable forsaken people, now we are like to lose our Houses, Estates, Honors, and all those delightful things that we hoped to have had, we shall lose all those things that we hoped might have made our lives to have been brave, and prosperous, and merry, and jocund, Oh! what shall we do in such a distressed state as this? We had almost as good die as to endure such a miserable life as we are like to live, to be at the mercy of such men whom we know scorn us and hate us, Is there no way to help our selves? cannot we get some or other to joyn with us? can∣not we call in no help from any strangers, no matter what we yield to them in. Thus they toss up and down, and wrig up and down, not knowing what in the world to do in their conference.

[ 2] Or thus; May we not yet possibly make up some peace though we be in this distressed coudition? Whatsoever propositions they shall profer to us, we will rather than fail yield to them all, we may perhaps get some advantage hereafter r be in some means in a better case to revenge our selves than now we are,* If they will have us take the CO∣VENANT, & nothing else will satisfie them, we will do it; and when we have taken it, perhaps they may put some of us in places of trust, and so we may privately work about our own ends that way, and drive on our own designs that way better than in any hostile way, and if together with their Covenant they will have Oaths,* we will take them too, and if we cannot agree to their Oaths or Co∣venant hereafter we will say, we were forced to it, and therefore they do not bind us. Some such kind of com∣munication it's like they had. And could you hear the communication of our Adversaries when they get together in those straights that God hath brought them into, it's like you would hear some such kind of stuff as this Page  363 is, they spake these words one to another.

They have spoken Words.

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

Page  364
They speak words, swaring falsely, in making a Covenant.

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

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

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

Page  365 And secondly,*It's an evil thing in straights for men that profess Religion to combine with wicked men. God professed he will not take the wicked by the hand, neither should we; it's a sign the cause is evil, when men can have no o∣ther help but by combining with wicked and ungodly men.* Just thus it is for all the world with our adversaries (at this day) to the Parliament, all men generally that have any profession of Godliness they see they cannot have help that way, therefore combine and bring into Cove∣nant Irish Rebels, Papists, any People in the world, If it were Turks, or Jews, or any in the world to help them∣selves withal; this is the wickedness of mens hearts.

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

That,*Breaking Covenant, though with wicked men, is a very great wickedness, God will be revenged for it. I have hereto∣fore spoken of falseness, and falseness in Covenant, and Promises, and shewen you the example of Saul and Zedeki∣ah, therefore I shall not look back to those things. God Page  366 loves humane societies,* which cannot be preserved but by faithfulness; Faithfulness (it's the speech of a Heathen) it's the common safety of all men. I remember I have read of the Romans that they did so esteem of Faithfulness, by the light of Nature in Covenants,* that they accounted Faithfulness to be a Godess,* and they built, and dedicated a Temple unto fidelity as to a Godess, in which Temple all their Leagues, Truces, Covenants, and Bargains were sworn, which were so Religiously observed, that whoso∣ever broke them, was to be held as a cursed and damned creature, unworthy to live in humane societies. And the Egyptians would punish Perjury with death. Among the Indians the fingers and toes of Perjured persons were cut off.* And I have likewise reade when Tissaphernes the Persi∣an warred against the Grecians,* he broke Covenant with the Grecians.* Now Agesilaus when he saw that they had broke their Covenant, he rejoyced at it greatly, saying thus,* For (saith he) by this means he hath made the gods to be his enemy, and our friend; wherefore let us boldly give him battel. We know how our enemies have broken their Covenants from time to time, and their Conditions that they have made themselves, yea, even lately in that Town that we hear such good of now, that we hope the Lord is even revenging himself upon them for breaking Covenant even in that very place. Now my Brethren, that even Heathens themselves are convinc'd of this great evil, that is so dreadful an evil; what cause have we to lay our hands upon our hearts this day in respect of that part of our Covenant, that concerns one another, for certainly since the time of our solemn Covenant there was never more treachery than there hath been in England, and in Scotland too, there hath been as much treachery since that time as ever yet was, since either of them were a Nation; we have been false one to another so far as it relates to our selves.

But I find that Calvin in his Notes upon this Scripture,*Page  367 understands this Oath and Covenant not to be a Covenant to men,* but their Covenant with God, in promising re∣pentance and new obedience, and so they spake only words, Swearing falsly, they did but deceive him in swea∣ring and making a Covenant; and this indeed is a sore and dreadful evil to swear to the high God, and to Cove∣nant with him, to draw so nigh to him and yet to be false, God threatens in Levit. 26. 25.*That he will send a sword to avenge the quarrel of his Covenant; and when we see the sword rageth so as it doth, we may have cause to fear that the Lord hath a quarrel against us,* in avenging the late Cove∣nant that hath been made (I mean our falseness in it) and that we may see further our guiltiness and evil in swea∣ring falsly in making a Covenant, we must know that ma∣ny waies our hearts may be false in our Covenants with God. It is a dreadful evil to be false any way in Covenant with God; any of you that upon your sick beds have been solemnly promising to God reformation if God restor'd you; if you be false, Oh know, that the Lord hath a quarrel against you, and he hath a dreadful evil to charge upon your souls: How many of you have been false in your private Covenants?* But to be false in publick Cove∣nants, that's most dreadful. But our hearts may be false divers waies. As,

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

Or Secondly,* If we put false Interpretations, we are false; when we shall make our Covenant a meer 〈◊〉 to our Brethren; let us consider how far any of us are guilty of this, and let the Lord judge between us: I say, when we seek to make it a snare even to our Brethren: How have Page  368 those been accused for the breach of this Oath which have not accorded in things that are in Controversie with our Brethren, as if this Oath were put upon all men to deter∣min most abstruse and difficult points of Controversie, to bring men to submit to things as are very abstruse and dif∣ficult to understand; this were to make an Oath a Snare, and to take the Name of God in vain in a fearful manner: Certainly the Lord never would have Oaths put to men to this end, that men that are of different waies and opinions in Controversal things, for to be forced by way of an Oath to be of the same judgement, and to do the same things; this is a great abuse of this Oath wheresoever it is urged so far; Certainly there's no man guilty of the breach of this Oath and Covenant, that shall but endeavor what he can to understand what the mind of God is, and then to pra∣ctice according as he understands, though he should mis∣take, as in the point of Schism in that point of the Cove∣nant;* the thing its self being a sin, we may as well swear against it, as David did to keep Gods Commandements: but now, if David did labor to understand Gods Comman∣dements, and do as far as he did understand; suppose he did not understand all things aright, it might be his weak∣ness, but not his perjury. So, let us be in point of Schism, or any other point of the Covenant, if men do endeavor to understand what is Schism by the Scripture, and accor∣dingly do in their several places, by what means their con∣sciences tels them is lawful endeavor to oppose it, though they should not think that to be Schism that their Brethren do think, or perhaps is so, yet they are not forsworn: this is evil, to make a Covenant to be a snare unto us, and our hearts so far are false in it.

And then thirdly:* Then is the he heart false in making a Covenant, when it doth not fulfill it according to the nature of it, when it goes quite opposite against it. As since our Covenant hath been made; When was there ever greater divisions? Our Covenant is for unity: When more Page  369 ungodliness; our Covenant is against it; when more in∣justice? Our Covenant is against all these, and yet since England was a Nation there was never stronger cries came to Heaven for these sins than there hath been since our Co∣venant. And therefore certainly there's a great breach between God and us in this regard.

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

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

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

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

But because I think this not to be the scope of the place, Page  370 therefore I pass it by, and rather think that by Judgment is here meant,

Righteousness,* Equity, and Justice.

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

Now I find three things especially recorded of this herb.

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

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

Page  371 And then the third thing is,* that which Hierom reports of it, and it is in his Comment upon my text, he saith that Hemlock grows up very stiff and full of joynts, and at the joynts (he saith) it puts forth a stalk, and that doth not on∣ly sprout upwards and bear fruit, but downwards to have a root, & he saith that every branch, If it hath but a joynt in it will serve instead of a seed, yea, every sprig of it will serve instead of seed; yea, he saith, if any pieces falls to the ground, It wil grow up, and so grow up as that it will be very hard to rid the ground of it. And truly thus it doth resemble Injustice, if it be let alone but a little, Oh how it multiplies one to another and spreads through the whol Land quickly.

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

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

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

And then lastly, he doth observe by this Herb that it kils by cold, those that takes the leaves or seeds, if they get the [ 7] mastery of any they shall feel themselves begin to was cold in their inward parts,* and so die inwardly. Oh! how many who have been very hot and zealous, yet having got∣ten power into their hands they have unrighteously used their power, they have grown cold in what they were for∣merly zealous in, and still they grow colder, and colder; Page  372 and thus their unrighteousness is like to prove to be their death.

In the furrows of the field.

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

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

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

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

That People is in a sad condition,*and it is a sign the Lord hath forsaken them, that they are neer ruin, when those places where there is most likelihood of Justice and Equity, that there should be Injustice and Oppression. Oppression and Injustice in places Page  373 where God expects Righteousness and Equity, is a sad O∣men, a forerunner of great evil to places. It's Gods complaint in Isa. 5.* Just before he threatned the utter spoi∣ling of his Vinyard, he gives this reason, I (saith he) looked that it should bring forth Grapes; and behold, it brought forth wild Grapes: and he mentions among the wild Grapes, In∣justice: there it's call'd wild Grapes, as Hemlock here, for both are very sowr, and bitter before the Lord; Injustice in places from whence Justice may be expected, is by the Lord accounted a most fearful,* a ruining sin: In Amos, 5. 12. I know (saith the Lord) your manifold transgressions, and your mighty sins. Now the word that is translated [mighty sins] it is in the Hebrew your Boney sins, because the strength of a man it is in his bones; and therefore he calls the strength of that sin boney; it is a very strong sin, it cannot easily be resisted; your sins have great bones in them (saith he) and what are they? You afflict the Just, you take a Bribe, that you may turn away the poor in the gate from their right: that's their great and their mighty sins.* In Jer. 22. 15. Did not thy Father do Judgment and Justice, and then it was well with him? He judged the Cause of the poor and the needy, and then, it was well with him again. And was not this to know me, saith the Lord? Let men talk never so much of Reformation, and of setting up the Worship of God, and of casting out false Worship, yet if they rejoyce in Injustice and Oppres∣sion instead of that, God will not take himself as known; but saith he, Thine eyes and thy heart, are after covetousness, and for oppression,*and for violence; and in Amos, 5. 21. is a re∣markable place for this, saith he, I hate, I despise your feast daies, and I will not smell to your solemn Assemblies. You have many Feast daies,* and daies of Thanksgiving, you bless me for what I do for you, but I will not care for your daies of Thanksgiving,* (why?) in the 24. verse. Let Judgment run down as waters, and Righteousness as a mighty river; as if he should say, keep as many daies of Thanksgiving as you will, I care for none of them, except Judgment run down Page  374 as water, and Righteousness as a mighty stream: Mark here the expression of the holy Ghost, Judgment and Righteousness is compared to a River, that is, it should be common for all, that the poorest might come and take of it as well as the richest,* it must not be like a Pond, or Well, inclosed for a mans private use; but saith he, Let Judgment run down as Water, and Righteousness as a River; it must be as a River: now you know the Thames every poor body may come and fetch water there for their relief: so Justice should be like the Water in the Thames that the poo∣rest of all may have it for the very fetching of it: But till then saith he, I regard none of your daies of thanksgiving. And so in Isa. 58.* there's one special reason why the daies of Fasting were not regarded, it was, because of their oppres∣sion of the poor, and their uncharitableness, and their In∣juriousness in the Courts of Justice. We have now many daies of Fasting and Thanksgiving more than ever yet England knew, & we may think that God wil smel a sweet savor, but Oh! this Hemlock coming up in the furrow of the field will imbitter all, for if ever God did look for Righteousness and Judgment from a people, then certain∣ly he looks for Righteousness and Judgment from us at this day; Oh! for us now, that stand in need of so much mercy, that cry for mercy, and be oppressing at such a time as this is, it is a most dreadful thing: What, is all the cost that God hath bestowed upon us come to this, that there should be no other fruit but Hemlock to come up in the furrows in the field; all the cost of God and man, all the Works of God towards us, doth it come but to this issue, only to bring forth Hemlock? Was there ever more cries, was there ever more bitter moans and complaints because of Injustice than of late hath been in this Land? Never were People so frustrated in their expectations. When in∣deed such as were notoriously wicked were in place, then we expected nothing but Hemlock: But now they are cast out of place, and others are come in, we hoped that there Page  375 had been such a preparation that nothing but fruits of Righteousness would have come up. But now to be op∣pressed by them that are in places of former oppressors, this is grievous. Lord, what is man? In Isa. 59. 9. Therefore (saith he) is Judgment far from us,*neither doth Justice over∣take us; we wait for light, but behold obscurity, for brightness, but we walk in darkness,* (this light it is especially spoken of the light of Justice) as if they should say; the Land once indeed was dark, all the Courts of Judicature, and all the men that had places to judg in, they were darkness, and we had nothing but darkness; yea, but now we waited for light, we hoped now there would be Reformation, it's spoken after their many daies of Fasting and Prayer,* but yet behold darkness, behold oppression still, Oh! many who are come empty into places of power suck harder than some former Oppressors did? And what will be the end of these things? How many poor men travel many times far, expecting fruits of Justice, but they meet with Hemlock? they sigh and lift up their eyes and hearts to Heaven, sen∣ding up their moans to God, Lord, is this the fruit of our labor? do our hopes come to this? What, must we go home with sad hearts and be made a scorn and prey to those that are wicked round about us? Oh! these are sad moans at such times as these are.

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

First,* That such as have been notoriously Malignant, yea, such as have been upon actual War should yet upon a∣ny slight acknowledgment or coming in▪ or for their own ends taking Covenant, should get into Committees, and have power there over the Well-affected party who have been most forward at the first, but now those who hate them and have spirits full of bitterness against them, should have power over them to tax them as they please. Power Page  374 over their estates, their liberty, power to order the affairs of the Country round about them, and that now they should revenge themselves upon them because they were so forward in the beginning; Oh! we may thank you, had it not been for such as you are, we had never gone on so far in the Wars, If you had not come in so freely &c. And now they have opportunity to revenge themselves upon them; What grows in the furrows here but bitter and ve∣nimous Hemlock? Where the fault lies, that we cannot determine, but such men, doing such things, in such places, It is nothing but Hemlock in the furrows of the field.

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

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

Every man in such times of distraction wherein we live,* must account to suffer something, things cannot be carried on with that equity as if all things were setled among us, therefore though we may in an humble and peaceable way make our moans one to another, and seek to inform those that are in Power, and Petition, yet it ought to be our care Page  377 what ever we suffer in our particular,* to preserve what we can the honor of our Supream Court; better many particu∣lars suffer hard things than the honor of that should not be kept up; for by not keeping up that we make way to suffer worse things than ever yet we have done: for how would we have help when we meet with Wrong and In∣justice?* Under God there are but three waies, two ex∣treams, and one middle: for men to have right in case of Injustice. The two extreams they are (besides our appeal to God) I speak to men, whereby a man can have any thought to get help against Injustice.

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

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

Therefore the third way of help in way of Injustice it is The Mene,* and that is by our Parliament, that is, as things are [ 3] now, is the only regular help that we can have, If we see therefore, or feel some things amiss, we may be sensible and seek help too, but in a peaceable and humble way of Petitioning, but still we should be more tender of their honor than of our own private right. And an appeal to Heaven there may be likewise, but of any seeming way of appeal to either of the two extreams, certainly in that we make our remedy worse than the disease: Pray much for them therefore that there may not one stalk of Hemlock Page  378 rise up among them; or any seed fall down from them, but that they may be as the field which the Lord hath bles∣sed, Full of the fruits of Justice and Righteousness, that them∣selves, and this City, and the Kingdom may be the habita∣tion of Justice, That Mercy and Truth may meet together, that Righteousness and Peace may kiss each other; that Truth may spring out of the earth, and Righteousness may look down from Heaven;* so you have it in Psal. 85. 9, 10, 11. verses.

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

Page  379

VER. 5.

The Inhabitants of Samaria shall fear, because of the Calves of Beth-aven.

YOU heard before that they were convinced in their consciences that they did not fear God, For now they shall say, We have no King, because we feared not the Lord. They feared not God, but now they shall fear. From whence the Note is this.

That those that fear God least,*are most afraid of any thing else. Where the fear of God is not, other base fear will be, and so much the more, the less we fear God. Oh! how much better were it that our fear were set upon God, than upon other things? You must love something; Were it not bet∣ter that your love were placed upon God than any thing else? And you must fear something; Were it not better that your fear were upon God, than any thing else? And you must rejoyce in something, and sorrow and the like. Fear, it is a very troublesom affection, if it be misplaced; Oh! learn to place your affections right, place them upon God: By the fear of God you shall come to fear nothing else; Oh! how excellent is Gods fear! This one thing sets out the excellency of the fear of God: That where the fear of God is setled in the hearts of men and women, all other base fears are rooted out. Would not you be glad to be de∣livered from creature fears, especially you that have liv'd in many dangers a few months since? Oh! if you might be delivered from the fears of the creature, how glad would you bee? Here's the only way; Let the fear of God be strong in your hearts, and the fear of the creature will not prevail with you.

You see it clearly in the example of Habakkuk, in Hab. 3. 16.*When I heard (God revea'd his will) my belly trembled, my lips quivered at the voice; rottenness entred into my bones, Page  380 and I trembled in my self. (But now Habakkuk, why would you trouble your self with so much fear?) Mark, there was a great good came to him by it,*That I might rest in the day of trouble when he cometh up unto the people: When there shall be a coming up unto the people, and the enemy shall prevail, and when the figtree shall not blossom, nor the fruit be in the Vine, the labor of the Olive shall fail, and the field shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls, when things shall be brought into the most sad condition, that men shall be at their wits end and know not what in the world to do, then (saith he) I will rejoyce in the Lord, I will joy in the God of my Salvation. When God spake, Then my bel∣ly trembled, and my lips quivered at the voice. Yea, but when men came in the greatest rage, and when all things were dark and dismal, and black abroad, yet then did I rejoyce in the Lord, and joy in the God of my Salvation, all fear was gone then. Men can rejoyce in the time of their pro∣sperity, but in times of afflictions then they fear? Where∣as those that fear the Lord in their prosperity, in the times of their affliction then they most rejoyce. It's a notable speech I remember I have read in Nazianzen in his 12. Ora∣tion (saith he) This is our care,*That we are afraid of nothing more, than that we should fear any thing more than God, That's his expression. Here's an excellent fear, here's fear rightly set; Would you fear? fear to fear any thing more than God, and then your fear is set right: but if you do not, &c. Though men that have no fear of God they may seem to have bold spirits,* and it seems to come through the great∣ness of their spirits,* that they will not fear God, yet these men in the time of danger are the most base cowardly men in the world. I'le give you a notable instance for this, Manasses he was as proud an insolent man, that seem'd to be fearless of any threatning of God, scorn'd his Pro∣phets;* But mark, when he came into danger, in 2 Chron. 33. 11. where did they find Manasses? he was run into the Page  381 bushes, this brave bold spirited man that dar'd God and his Prophets, and car'd not for what was said, yet when he came into any danger, what a base low spirit he had? he runs and hides himself in a company of Bushes and Bryars.

This is the temper and guize of the spirits of men that will not fear God.

They shall fear, because of the Calves of Beth-aven.

You know what they were, those that Jeroboam set up in Dan and Bethel, the golden Calves.

Luther upon the place moves a Question, What a won∣derful thing is it (saith he) that Jeroboam should be so bold, to set up Calves to worship, when there's that eminent story of Gods revenging himself for the peoples worshiping a Calf that Aaron set up, that at one time cost the lives of twenty three thousand men which were slain, and yet that Jeroboam should presume to set up Calves again to worship? It was a strange bold attempt saith Luther, it was a won∣derful thing that he should be so bold, and that he should prevail with the people. Luther gives the Answer to this Question, thus:*

The truth is, there is nothing so horrible and vile but people in a little time will be brought to yield to it, if great ones by their example, and by their endeavor labor to set it up, it will be set up be it never so vile, never so abomi∣nable, yet people will be brought to it: that is his An∣swer.

And truly we find it so, that set people seem to abhor things never so much,* yet if they find it be the sway of great ones, and if it be once set up in a way of power they yeeld to it: One would think it an impossible thing that now God having cast so much odium upon our Prelates,* one would think it impossible for the People of England e∣ver to be brought to yeeld to them, and I make no questi∣on Page  382 but many of you say so when you meet together; but do not deceive your selves, if so be that those had prevailed that sought to prevail against us, we should quickly have the spirits of people turned in a moment, and as much for Prelates and Ceremonies, and Altars (for the generality of the People I mean) as here they did to these Calves again, though they had that sad story in their ears continually, of so many thousands that were slain for Calves be∣fore.

They shall fear, because of the Calves of Beth-aven.

Why, were there many Calves at Beth-aven? Indeed there were Calves at Dan and Bethel, but there was but one at each of them. Here Beth-aven and Bethel was all one, Jeroboam was so subtil to set up the Calf at Bethel because the place took its name from God, but here the holy Ghost calls it a House of Beth-aven, because it signifies a house of Vanity, or Iniquity, God calls it by another name: We may call things by names that may hold up some honor and respect, but God will give another name to these things that we would fain put an honor upon.

He cals it Beth-aven, and the Calves of Beth-aven. Why, was there many Calves at Beth-aven?

Now the Answer that some give is this:* There was but one at Bethel indeed; but both Bethel and Dan may have the name Bath-aven, (for they are both houses of vanity) and so called Calves in respect of them both.

Or others thus;*The Calves of Beth-aven: As if the Pro∣phet should say, Set up as many Calves as you will, they shall not help you if you had a thousand of them.

Or rather as I find som,*Arias Montanus with others, They are called the Calves of Beth-aven, because according to the example of the Calf that was set up at Beth-aven,* their workmen did make other little ones, to be in their houses; like as Demetrius that was the Silver-Smith for Diana, made Page  383 Shrines for Diana's Temple, it was Demetrius's trade to make little kind of Temples in Silver, either to hang a∣bout their necks, or to be in their houses, or ornaments: So it was probable that the Calf that was set up at Bethaven had so much honor put upon it, as to have little things made with Silver or Gold according to their estates; per∣haps for mean men, little things made with Wood; and Gentlemen with Silver, and others with Gold, like to those Calves, and so had them in their families; and therefore they are called Calves in the plural number. And if this were so, we might have a good Note from that:

That the true Worshipers of God should labor to bring the true Worship of God into their families. They would bring the Calf into their families, or houses; so should we bring the Ordinances of God into our families, bring the Worship of God into our families, and not content our selves with publick Worship, but have private Worship too; they did not content themselves with a Calf abroad, but had them at home in their houses or families.

And further there is a Note from it, They are called the Calves in the feminine gender, the she Calves, that is in a way of Contempt of them.

The inhabitants of Samaria shall fear, because of the Calves of BETH-AVEN.

Why the inhabitants of Samariah? The Calves were not there. Samaria was their chief City; as London is to England, so Samaria was the chief City to the ten Tribes: And Samaria shall fear. Samaria was a very strong City: And when the Assyrians came and carried away the ten Tribes captive, they took all the Country round about before they took Samaria: it was with Samaria as with London in these sad times: when there hath bin wars round about in England, London hath bin safe for these three years together: And so when there was wars in al Israel, yet Sama∣riaPage  384 continued safe; yea, not only when some Towns, but when every Town was taken, Samaria was so strong as to be able to endure a siege for three years together: thus you shall find in 2 King. 17. 5.* That the King of Assyria came and besieged Samaria three years: yet this it was, and yet the text saith, The inhabitants of Samaria shall fear, because of the Calves of Beth-aven. That is, though they were a strong City, yet when we heard that their gods were taken away, yea, when they did but hear that Bethel and Dan were in danger to have their gods taken away, Oh! they were sen∣sible of this, though they were safe for their outward con∣dition for the present, and had strength enough to resist the Enemies, yet they were afraid: that is, there was a soli∣citous fear in them about the Calves of Bethaven before they were taken, and when they were taken their hearts were daunted, and knew not what in the world to do. So you see the meaning of the words: from whence the Note is this:

First,*That in times of danger our hearts should be most soli∣citous about the Worship of God. It was so in the time of their danger, their hearts were especially solicitous about Be∣thel, Oh! that was the place where they had the Worship of their Gods. So, are Idolaters solicitous in time of dan∣ger, not so much because of their outward peace, (it is not said that they were afraid because the enemies would come and take their Corn, or their Estates) but Beth-aven, where the Calves were, they were afraid of that. When there is any danger that should go next to our hearts, The honor of God,* his Church, his Ordinances: Thus it was with old Eli in 1 Sam. 4. 13. the text saith,*That Eli sat upon a seat by the way side watching; for his heart trembled for the Ark of God: Why, he had his sons in the Army, his heart did not tremble for them, and that if the enemies should pre∣vail he was like to lose his estate, and there would come woful misery upon the Land for the outward condition of it, No, but his heart trembled not for that, but for the Page  385Ark of God. I appeal to you what was that which your hearts trembled most for in the time of our greatest danger? Was it for the Ark of God? was it because of his Ordinan∣ces? Oh! if they prevail they will trample the Ordinances of the Lord and the Saints of God under feet, the true Worship of God, and the Power of Godliness, did your hearts tremble because of this? Certainly if your hearts were right they would do so: What, shall Idolaters trem∣ble because of their Calves, and shall not we have our hearts tremble because of our God?*1 King. 8. 44. If thy People go out to battel against their enemies, whithersoever thou shalt send them, (what should they do?) and look towards the City which thou hast chosen, and towards the House that I have built for thy Name; then hear thou in Heaven. They when they are in prayer must look towards the City and the Temple; for the Temple was a type of Christ, so the City was a type of Gods Ordinances where the people went up to Worship. Oh!* that should be in our eyes, the City where the Ordi∣nances of God are, when we go to War let that be in our eyes, and let that make us fight valiantly, and when we are praying to God, let us not pray so much that we may be delivered from our Adversaries, as that the Temple and the City of our God may be preserved.

Again, further; In that it is said, the Inhabitants of Sa∣maria should thus fear. From thence the Note is.

That Cities that are strong and safe themselves,*should be sen∣sible of the miseries of others. Oh! God knows how far we have been wanting in this very thing; If a stranger should have come out of another Country into London, and walk about the streets, could he have imagined that there were such Civil Wars in this and as there is, such wonderful desolations as hath been made in other parts? Oh! how little did we lay the afflictions of others to heart, because they were at some distance from us? Oh! the mercy of our God that hath not brought us into the same evils and mise∣ries, this one sin had been enough to have provok'd God Page  386 against us, because we were so little sensible of other Coun∣tries and Cities that were about us. This wicked Sama∣ria, yet when they heard that Bethel and Dan, and their o∣ther Cities, when they heard what dangers they were in, Oh! they were mightily affected with it. Learn we from hence to be humbled for our want this way, and if ever the Lord should yet try us further, let us learn to be sensible of the miseries of others that are about us.

Lastly, They are afraid because of their Calves: When their Calves are gone, all their Confidence is gone, and then their hearts are over-whelmed with fear. There is no staidness of heart in resting upon any thing but upon the living God. They that stay themselves upon any thing else, if any afflictions or dangers falls out, their hearts are fill'd with fear presently. When men have no∣thing to rest upon but their own inventions, their own waies, no mervail though they fear in times of danger: They begin to bethink now that all is vanity to them that they rested upon; yea, the service of God that men in times of prosperity can rest upon and can satisfie their conscien∣ces withal, yet in time of danger it will not do, no inven∣tions of men, nor no external duties of Religion, especi∣ally such as are mixt with superstition, they will not up∣hold the heart in times of danger, but the heart will be overwhelmed; it's only the confidence in the living God, the union of our souls with Jesus Christ, and enjoyment of communion with him in his own Ordinances that can comfort our souls in time of danger. But it's said of the Godly in Psal. 112. 7.*He shall not be afraid of evil tydings: his heart is fixed, trusting in the Lord. His heart is established and he shall not be afraid. It's again repeated, let evil tydings, come what will, his heart is fixed, because he trusts in the Lord. It follows.

Page  387
For the people thereof shall mourn over it.

The people thereof] Here he speaks about the Calf of Beth-aven in the singular Number,* for so I find it's refer'd by most Interpreters, The people of the Calf. (Of it) not of Sa∣maria.

From thence the Note would be thus,*That wicked men, Idolaters did dedicate themselves to their Idols, they are the people of the Idol. Those that were the very peculiar of God and his Treasure, the People of God, now they are called the people of the Calf, for they have none to go to for help but only that Idol of theirs; they had forsaken God.

And it's said, That they yet mourn over it. Though cer∣tainly at first, the setting up of the Calf could not but be a very strange thing to the people of Israel, yet within a while after they were used to it, they did worship it, and it took their very consciences, so as they loved it, and when it was taken away they mourn'd and were in extream distress and trouble. Idolaters they do mourn when their false worship is taken from them. At this day, my Bre∣thren, how do many mourn after their superstitious vani∣ties,* their superstitious customs that they were wont to have? Now Prelates, and Service-Book, and Altars, and such kind of things are taken away, when they come to meet together, Oh! now all Religion is gone: So they per∣swade poor people in remote parts, that the Parliament hath taken away all Religion; and there is a great mourning in their spirits, they think they know not how in the world to serve God if their Book be taken away from them: and I make no question it hath been a cause that many have taken up Arms, meerly to defend such superstitious vani∣ties and customs that they were wont to have. Their Buri∣alls for the dead as they were wont to have, Oh! they mourn for this, and they would almost as lieve lose their lives as such kind of things as these are. I remember I have Page  388 read of the Indians that were wont to worship an Apes Tooth,* it was a Religious Relick among them, and it was taken from them, and there was a great mourning among them, so that they came and offered a very great price, that was valued at thousands to redeem but their Apes Tooth that was taken from them, because it was a Religi∣ous Relick. And so we have men this day, though their superstitious vanities and customs be no better than a very Apes Tooth, yet they mourn over them and would be wil∣ling to part with a great proportion of their estate to re∣deem them again, they mourn after their Calves.

Oh!* how should we mourn after the true Worship of God then, how deer should that be to our souls? For Calves, Superstitious Relicks, and Customs, Apes Teeth, and such things be so deer to Idolaters, Oh! those Ordi∣nances of God in which our souls have met with so much soul-refreshings, and communion with God, and so much of the Spirit of God let out to our souls through them. Such enlightenings by them, Oh! how should we mourn after them? You that have gotten any thing by the Word. by the Ordinances of God, that ever hath known what it hath been to have communion with God in them, you should think with your selves, If these should be taken from me, then I should have cause to mourn indeed: I have lost much of my estate, and my friends many of them are lost, and these are cause of mourning, Oh! but if I should lose the Ordinances, and Worship of God, Oh! what cause would there be then of mourning? It follows.

And the Priests thereof that rejoyced on it.

The Priests they especially mourn. The word that is here translated Priests,* it is in the Hebrew Chemarims, and I find it signifies three things the word from whence it comes.

[ 1] Chemar signifies to sound out, and so some think that it Page  389 is they are call'd Chemarims, because of their clamorous sounds that they were wont to have in their superstitious worship: Just as we were wont to have Bellowing in their Cathedrals, so they were wont to have, and therefore they were call'd Chemarims, because of their mighty noises and sounds that they were wont to have.

Secondly, It signifies, to burn, or to be hot. Aud so Lu∣ther [ 2] (I find) takes the word, and saith, That they were cal∣led Chemarims from their burning desires after their waies of false worship.

But I rather think there is a third, that signifies to be [ 3] Black from burning; because those things that are burnt, they are made black. When the flame first takes hold upon a thing it makes it black: and so Chemarims are as much as black ones,* or indeed Black Coats; they were wont to be known by their black garments, and therfore they are cal∣led by the name Chemarims,* because of their black garments that they were wont to use: and I find in 2 King. 23. 5. that this word that is here Priests, is there Idolatrous Priests, it's the same word. Those Black-Coats that were then, they accounted it a kind of Religion to go in Black, from thence they would have the name. And though certainly it's fit for the Ministers of the Gospel to go gravely, and decently, and not to express lightness and vanity in their garments, yet to put a kind of superstition upon black, as upon necessity they must wear black Coats, and no other garments will serve the turn: As heretofore thre was a kind of superstitious vanity put on it. Now though gra∣vity be required in their very arments, yet to stand so much upon the very colour there may be danger in it, and those that are look'd upon as Religious men that should differ any way from others, that they should be tied and bound to it, I say, this there is an evil in it▪ they were wont Page  390 to do so here: and so almost all your Heathens and super∣stitious people they had alwaies a special colour for the garments of their Priests; as the Turks have their green for the colour of the garments of their Priests. But thus much only for the name Chemarims.

Their Priests that rejoyced.

Rejoyce] that is, They that did exult over the Calves, Oh! the Priests, the Calves made for them, they got the King to be on their side, and they made the Calves brave, and they had brave kind of Worship about it, and many pom∣pous Ceremonies about it, and the Priests they gloried in this, for they had a special hand in all, and because they had the countenance of Authority for their Calves, that they were able to crush any that spake against them, they exulted the text saith.

But now there's a threatning, That they shall mourn, those Priests that did so glory in their Calves, as who were they that did glory so much in pompous Altars and other bra∣veries but your Priests? they exulted and had all under them, and would quickly crush a man that should not yield to them, they did even brave it over all, and did e∣ven call themselves sometimes the Triumphant Clergie, just like your Chemarims; but now here they were like to lose all, and they should mourn over them.

Polanus upon this very place,* for their fat Livings, and Parsonages, and such places, our Prelates, for their Preben∣daries, and Deanaries, and Bishopricks, and such kind of Preferments: Oh! how do they mourn this day for the loss of these things? Thus they that did so rejoyce to ex∣pect Preferment, they are gone now, Oh! the world is at an end with them, and they mourn one to another because of the loss of such things as these are: and long may they mourn upon this ground.* We reade in Revel. 18. these kind of people just set forth, that upon the fall of BabylonPage  391 the text saith, That the Merchants of the earth shall weep and mourn over her: for no man buyeth their Merchandize any more. And then in the 14. verse, The fruits that thy soul lusteth after are departed from thee: and in the 15. verse, The Merchants of these things which were made rich by her, stood a far off, weeping and wailing.* Those that were made rich by the Whore of Babylon stand a far off, weeping and wailing. And so those that were made rich by the Prelates, and Superstitious vani∣ties, they stand a far off, weeping and wailing; and bles∣sed be God that we see them to mourn that did so triumph and rejoyce over the people of God, but God hath made such a change of things as now they hang down their heads and mourn, even because of their Calves that are taken from them.

For the glory thereof is departed.

They sought to make them as glorious as they could,* and they accounted them very glorious. Now shall wic∣ked men, Idolaters account their Idol Worship glorious, Oh! how glorious should the Worship of God be in our eyes, the true Spiritual Worship of God? Let the true Mi∣nisters of God learn not to glory in the flesh, but desire to know nothing but Jesus Christ, and him crucified.

The Glory thereof is departed.] For divers years together the worship of the Calves had a great deal of glory put up∣on them, but it went away. And so you know what glo∣ry was upon our Prelates and such kind of Worship, as they of late set up, but the glory is departed. And look to it, what ever inventions of men are, if it be not Gods, the glory will depart from it.

Page  392

VER. 6.

It shall be also carried unto Assyria for a Present to King Jareb.

WHAT King Jareb was you heard in the fifth Chapter:* and his name signifies an Helper, as a Trophe. As now the King of France, The most Christian King. And so our King, The Defender of the Faith. And so King Jareb, the Helper. Now the Calves are to be sent to King Jareb, that was their help. Some think that they sent it for a Present; but the text will not bear that, but his Sol∣diers taking Dan and Bethel they rejoyced in getting the Calves, and sends them to King Jareb as a Trophe unto him, as that which they knew he would much rejoyce in, They rested much upon King Jareb as a help unto them, and now their kind of Religion, their very Religion is at Ja∣rebs dispose, for he hath now the Calves in his hand to do with them what he will.

From thence briefly our Note is this:*Our depending upon men for help, is deerly bought, if it comes to that, that they shall have the dispose of our Religion. Jareb was their Helper, and they would have him to help them; but now their Calves are sent to him for a Present, and Jareb hath the dispose of them for their Religion that they had.

And then the second Note is this. In that they were sent to the King as a Present that he would rejoyce in.

That it is the way of Idolaters,*to rejoyce much when they get one anothers gods. As when the Philistims got the Ark, they rejoyced much,* they carried it to Dagons Temple. Also the enemies of the Church will rejoyce much if they can get the power to trample upon our Religion; they will rejoyce much if they can get your estates, but they wil rejoyce more if they can do what they will with you in the point of your Religion, Oh! this would be that which would Page  393 make them glad at the very heart that they could dispose of us for our Religion, Oh! let us know this beforehand that may make us cry to God the more earnestly, that the Lord what ever he gives them power over, that he would not give them power over our Religion; for that's the thing that they most aim at.

Ephraim shall receive shame.

Hierom upon the place hath this tradition of the Jews.* (I'le but name it to you) he saith, (that it was received a∣mong them) That the Priests of the Calves had taken a∣way the golden Calves and put up Calves of brass instead of them and only gilt them over with Gold,* and now the King of Israel when he was in straights sent these Calves to King Jareb for a Present to pacifie his anger, now when he had sent these Calves the King of Assyria made account that they were Calves of Gold, but afterwards when he found that they were of brass, he sent messengers to the King of Israel to tell him how he had but cozened him, and upon that, Oh the King and all the People were asha∣med. But this is but a tradition of theirs, and not very probable. But this I rather take to be the truth of it.

They were ashamed because of their own Counsels.

That is,* their hopes first shall fail them, and they shall see their counsels that they took shall come to nothing, and this shal cause shame and confusion of face upon them. The ten Tribes shall receive shame. Failing in our hopes that make us to be ashamed. They had good hopes they should prevail because of their Calves,* but now their Calves are taken from them, and now they are ashamed, In Job. 6. 20. They were confounded, because they had hoped; they came thither, and were ashamed: they hoped to have relief, but had not, and therefore they were ashamed; the disap∣pointment Page  394 of hopes causes great shame. Oh then! what shame and confusion will there be at the great day when we shall be disappointed of our last hopes? If we had been disappointed of our hopes now in respect of our Adversa∣ries, Oh! what shame would have been upon the People of God, our Adversaries they would have cast shame upon us, and said, What's become of your fastings and prayers? As it's like the Assyrians did when they took the Calves, Oh! now we have got your Gods (say they) and upon this the people were ashamed: and so if our Adversaries had prevailed they would have scorn'd in the like manner. My Brethren, we have cause to bless the Lord from our souls that he hath delivered us from such a temptation, from such a temptation lest we should be ashamed of our hopes, though the truth is, If we had right we should not have been ashamed, for our hopes was not so much in the saving of our estates as this, That God would own his Cause in the conclusion, and so our hopes would not have fail'd; I but if our hopes had but seemed to have failed in outward appearance, that the Enemy should have prevai∣led, I say, it would have been a mighty temptation for us to have been ashamed of our hopes, Oh! blessed be God for preventing this, that the Lord hath not made his Peo∣ple to be ashamed of their hopes,* and prayers. The Mini∣sters of God can stand up and look comfortably in the Con∣gregations, because they put on people, and encouraged the hearts of people in this Cause;* and they have comfort to their souls in this, That when things were at the lowest yet still they could have their hopes in God, and beleeve yet in God that he would go on in such a Cause as this is, and the Lord hath not caused the expectation of his poor people to fail. But if it be shame (I say) now for the pre∣sent to be disappointed of some hopes, Oh! remember up∣on all your disappointment of hopes, Oh! what shame would it be before men and Angels if it should prove that a∣ny soul in this place should be so disappointed of their last Page  395 hopes? Thou hast hope of salvation, and of eternal life, and if it should prove when all secrets are to be made pub∣lick before the Lord Jesus and his Angels, if then it should prove that all thy hopes were dash'd, what would become of thee? It is the prayer of David, O Lord, let me not be dis∣appointed of my hope. Let that be thy prayer, especially in regard of thy last hopes.* In 1 Joh. 2. 28. Abide in him, that when he shall appear we may have confidence, and not be a∣shamed before him at his coming. Oh! that's the comfort of the Saints, that they shall not be ashamed at the coming of Jesus Christ: and many that are not ashamed now yet at the coming of Jesus Christ, Oh! the shame that shall be cast upon them? But the main emphasis lies in the words that follow.

Israel shall be ashamed of his own Counsels.

Now what was that Counsel?* What? why it was this counsel: 1. The Counsel that was between Jeroboam & his [ 1] Princes and the Priests, together with some eminent of the people, for the setting up of the way of false worship.

And secondly, For the forcing of al men that belonged [ 2] to the ten Tribes to forbear going to Jerusalem. This was thought a notable Plot, a notable Counsel, they thought this was the only Counsel to keep things in peace among them. Why (say they) if we shall suffer men, that every one that hath a fancy in his head, that they shall go to Je∣rusalem to worship, we shall have nothing but confusion, and therefore let us take such a course that people shall have a place to worship in, that they worship thus; it is but only some people that are so strict that they must needs worship in Jerusalem,* and therefore let us determine this, That we will have a constant way that every one shall be bound unto, and we will have no more going to this Jeru∣salem to worship, but they shall be content to worship at Dan and Bethel, and this will keep things in peace. Now Page  396 this counsel seem'd to be a fine plot to keep things in order. But saith the Lord, They shall be ashamed of it; though they think they have wise men, that do thus advise, sage men, and some men it may be that seem to have some good in them too, and stand for peace: thus it was a Counsel cried up mightily, yet the Lord he sits in Heaven and laughs at this Counsel, and saith he, They shall be ashamed of their Counsels; perhaps now whilst they are let go on and carry all before them, they bless themselves in their Coun∣sel, and think it is a very excellent plot, and God favors it; but when my time shall come, when they shall see what e∣vil it brings upon them, then they shall be ashamed of their Counsels. From thence there's these two Notes;

First,* That mens own Counsels bring them to shame, especially in matters of Religion.

Secondly,* That men are strong in their own Counsels, till they see some eminent evil to come of them, and then they will be convin∣ced and ashamed, but not before.

To speak a little of each of these.

Mens own Counsels bring shame to them,*especially in Religion. For men naturally are very blind in the things of God, they do not see far in them; mens hearts are ful of corrup∣tion, they are byassed by their corruptions; seeing there's much self-love in men.

If there be any appearance that is mens own,* that's much regarded, a great deal more than truth that is another mans; if it be their own they mind that, but let another man speak that which hath truth, that's little regarded. There is in mens hearts much violence to maintain their own Counsels, and therefore very like that their Counsels will bring them to shame. There's nothing that men can bear to be contradicted in, less than in their Coun∣sels. And the more men are set upon their own Counsels the more it is like to bring shame in the conclusi∣on.

And besides,* There's a Judgment of God upon mens Page  397 spirits, that if they will set upon their own Counsels, I say, there's ordinarily a Judgment of God upon men to leave them to folly when they rest upon their own Counsels: and it's threatned in Psal. 81. 12. as a great Jugment of God upon men,* to give them up to their Counsels. Saith God, They would not hearken to my Counsel, therefore did I give them up to their own Counsel: Oh! it's a terrible place: I beseech you consider of it; These are times wherein every one is plotting, Oh! tremble at that text; I gave them up unto their OWN COƲNSELS: Mens own Counsels bring them to shame, often times they come to nothing; after they have made a great deal of do, and they will do this, and they will go on; at length it comes to nothing, so that they are fain to sit down and there's an end of all their la∣bor and stir, perhaps they have labored to put on their Counsels by much evil, much sin, much heart burning, and when it comes to all, there it lies, there's an end of it; thus they are ashamed of their counsels.* Yea, many times the Counsels of men work quite contrary; God doth much glory in this, in making use of mens own Counsels to bring them into snares. What hath brought our Adversaries into snares but their own Counsels? What brought the Prelates down but their own Counsels? So that they would bite their very fingers for what they did in their Protestation. God hath been pleased to deal thus graci∣ously for us, to bring our enemies into snares by their own Counsels:* In Job, 18. 7. 'tis verified of many that their own Counsels have cast them down.* And Psal. 9. toward the latter end, The wicked is snared in the work of his OWN HANDS: Higgajon Selah. You have not those two words put together in all the Book of God besides. That is, Oh! 'tis a thing to be meditated on very much, the wicked is snar'd in the work of his own hands. Oh! think of this, consider of this, Oh! the work of God in brin∣ging men down by their own Counsells (saith the text.)

Page  398 And just it may be so;* for men provoke God by their Counsels,* in Psalm. 106. 43. Oh! the Lord looks upon the Counsels of men, and is much provoked by them, and therefore just it is with him to make their Counsels to be a snare so to them, as that they should be ashamed of them at the last. It concerns us therefore (my Brethren) to look to our Counsels what they are. I'le give you a few Rules a∣bout your Counsels that you may not be ashamed of them.*

First, Keep out from your Counsels those things that would hinder you.*

1. Be sure to keep out of your Counsels your false Prin∣ciples, be not acted in your Counsels by false Principles.

2. Keep out of your Counsels wicked men,* take heed that they do not joyn with you in your Counsels,* in Job. 21. 16. Their good is not in their hand: the counsel of the wicked is far from me.* and so in Job, 22. 18. Oh! keep out wicked men from your Counsels.

3. Keep out your Own Ends,* take heed how they come in: If any of a mans Ends come into his Counsels, they wil warp then.

4. Keep out of your Counsels Conceiptedness,* and Pride; when you come to Counsel, Oh take heed of a conceited spirit, in leaning to your own understanding; God doth use to blast such.

5. Keep out of your Counsels flesh and blood.* I consul∣ted not with flesh and blood, saith Paul in the first Chap. to the Galatians: I did not look unto carnal excellency, but laid aside all carnal kind of excellency; they would have advised me to this and this, and I should never have done as I did if I had consulted with flesh and blood.

6. Yea,* keep out of your Counsels Passion and frowardness. In Job, 5. 13. He taketh the wise in their own craftiness; and the counsel of the froward is carried headlong.* If once you find in your Counsels your hearts begin to be hot,* rather break off; take heed of such resolutions in your Counsels as are in a heat: It's a safe way for you if you would consult about Page  399 business of Moment, assoon as there begins to be a heat, ra∣ther fall to prayer; we had need of cool and quiet spirits when we are consulting: As if you would weigh a thing exactly with Gold Scals (as in Councels we should weigh things very exactly) you would not weigh in the midst of a wind:* when mens passions begin to be up they weigh things as a man should weigh Gold abroad in the wind: but you cannot weigh exactly. Oh! take heed of passion in your Councels.

Divers other things there are that spoyl our Councels that we should be aware of.* And if we would have our Councels right, then observe these further Rules in your Councels:

1. Be sure to look up first to Jesus Christ that great Coun∣sellor.* He is called in Isa. 9. THE COƲNSELLOR: it's he that is wonderful in Counsel:* God hath given a stile to his Son to be The Counsellor, he is to be the Counsellor of thy Soul for thy Eternal Estate, yea, and to be thy Coun∣sellor for all matters of Religion, and the Worship of God, look up to him.

And pray much.* If you would not have your Counsels miscarry, pray much. In Prov. 8. 14. Counsel is mine (saith Wisdom.)* It's spoken of Christ. It's very observable that some note of the Counsel of Achitophel, and the Counsel of Hushai: The Counsel of Achitophel, the truth is, if we exa∣mine it, it was the wiser Counsel of both, and Absalom lo∣ved Achitophel exceedingly, and his Counsel was ordinarily accounted as the Oracle of God, yet at such a time (because God had an intent to bring down his Counsel) that was rejected, and the Counsel of Hushai was imbrac'd, and he did hear the prayer of David when he prayed▪ Lord turn the Counsel of Achitophel into folly. And let us pray much that God would be with our COUNSELLORS, that there may be none there that may be like those that are spoken of in Ezek. 11. 2.*These are they that give evil Counsel in the City, and that likewise the Lord would sway Counsels, and that Page  400 men may yeeld to that that is the safest and the best Coun∣sel, to that that is best in the eyes of God. Many times when a Company meet together, there are som things that are darted in that are neglected by the Company, whereas if God were with them, to guide them, that thing (it may be) would sway all their Counsels: and pray much, Guide me with thy Counsel,*and so bring me to glory, Psalm. 73. 24. Oh! especially in matters that concern our Souls and Re∣ligion, we should pray much that God would guide us by his Counsel, and so bring us to Glory.

3. If you would have your Counsels right,*Let the fear of God be strong in your hearts when you come to counsel. Oh! it's a good thing when any are going to Counsel about matters of consequence, that they would prepare their hearts before they go with the possession of the fear of the great God up∣on their hearts, and then they will counsel well: you have a notable Scripture for this in Ezra, 10. 3. Come, let us go to do according to the Counsel of my Lord,*and of those that tremble at the Commandement of our God. It may be there are some that have deeper reaches than they have; I, but have they the fear of God in them? there is hope that they are gui∣ded by the Lord, and therefore let us do according to the Counsel of those that tremble at Gods Word; Do you see a man whose heart is possess'd with the fear of God and his Word? if his parts be but ordinary you may expect that God will be with him rather than with those that are bold and presumptuous, and slight the Word of God.

4. In your Counsels (especially in matters of Religion) be sure to look at the Word;* and think not thus, In way of reason and prudence such a way were better, and would conduce for peace: As I remember Luther hath such an ex∣pression, Reason is a most deadly enemy even to Faith, it is dangerous to reason matter of Faith. And so in the mat∣ters of the Worship of God, there's a great deal of danger. Keep to the Word therefore in all your Counsels, and la∣bor for sincerity of heart in all your Counsels: this is that Page  401 that makes men miscarry in their Counsels, their hearts are byassed with some lust or other, and therefore when any thing is spoken to them that is sutable to what they have a mind to, that they imbrace; and if any thing be spoken to them that is otherwise, that they reject: Oh! it's just with God to answer thee according to the Idol that is set up in thy own heart.

5. In all thy Counsels,*Take heed of being put off with some fair shews. When the Lord is leaving any, yet he will suf∣fer those that give evil Counsel to mix a great many good things with that which is evil: As some that will put a few brass shillings into a great bag of money, the o∣ther is all good currant money, yea but here's some brass shillings put amongst it. So sometimes in the midst of a great deal of good Counsel, there is a little mixture that may turn all: therefore those that would counsel, especial∣ly the publick affairs, they had need have their eyes about them, and poise every word and line, and examine every particular, or otherwise they may quickly come to be a∣sham'd of their own Counsel.

There are many Rules might further be given.

6. God hath promised to direct the humble,* there∣fore come with humility in your counsels, and be sure in what is right to follow: and then you may with the more confidence expect God should help you in other things.

7. Consult with indifferent judgment. [ 7]

8. If the thing touch others, think what we would [ 8] have if we were in their case.

9. Whether it may not cost too dear, though good. [ 9] Consider whether the attaining of it, though good, may not occasion so much evil, as it is not worth it: if it be not of present necessity (non deliberand. de necessariis) the rubs atten∣ding it may shew it is not good at this time, or not thus, or not for me.

Page  402
They shall be ashamed of their own Counsels.

When they are come to times of affliction they shall be a∣shamed of their own Counsels.* Times of affliction makes men asham'd of what they would not be asham'd of before, Jer. 2. 26. Zeph. 3. 11. I remember a notable expression that Sr. Walter Rawleigh hath in his Story;*When death comes (saith he) which hates men and destroies men, when that comes, that's beleeved; But God that loves men, and makes men, he is not regarded. Oh Eloquent! Oh! Mighty Death! whom none could advise, thou art able to perswade. That's thus, men that would never be perswaded by any thing else to beleeve that they were not right, yet when death appears that can perswade them: now afflictions are an evil, but how elo∣quent are afflictions? what power have afflictions to per∣swade men that they were wrong, that would not be per∣swaded by all the arguments in the world before? Then they shall be ashamed of their own Counsels. Oh! I beseech you let us take heed of this, let not us go on headily in our own Counsels till God bring us into misery, and then we should be forced to cry out of our own Counsels and be a∣shamed of them.

VER. 7.

As for Samaria her King is cut off, as the foam upon the water.

AS for Samaria her King is cut off, as the foam upon the waters.

Before God threatned that they should be ashamed of their Counsels,* and what that Counsel was I told you. Asham'd of our Counsel, we hope not, we shall maintain it, our King is for us, he will venture his life, his Kingdom, but he will maintain us in our way.

Your King (saith the Prophet) he shall be as foam upon the water, even the King of Samaria.

Page  403 Yea, but our King is in a strong Town, in Samaria, a great City, and such a strong City as was able to hold siege for three yeers together; and yet the King of Samaria though he had gotten the chief City in the Kingdom to be fully for him, and so much victuals and strength as he could hold out for three yeers, yet (saith the Lord) He shall be as the foam upon the Waters.

As foam.

The word that is translated Foam,* sometimes signifies the foam that is in a man that is extreamly angry, so you have it in Zach. 1. 2.* Oh the King when he was crost he was in a foam. Your King that is crost and doth foam in anger when he is crost, he shall be as foam upon the water (saith God.) Now the Note that is from hence it is this;

That ungodly men in their greatest power and rage,*yet if God comes upon them, are nothing but as foam, are poor weak crea∣tures that vanish and come to nothing. The foam when the waters makes a noise, is above it, and hath a great shew a∣bove the waters, but stay a while and it is vanish'd and comes to nothing. Your King that rages and is above o∣thers, and thinks he hath a great deal of power; stay a while he comes to nothing. The Scripture compares men in their greatest power to things of the greatest vanity; there are in Scripture, that I'le mention to you, a matter of 19. or 20. several particulars wherein the Scripture compares men in their greatest power, unto that which hath nothing but vanity:* yea there are such expressions in Scripture, to set out the meanness, vileness, and baseness of men in the grea∣test power, that it would make Christians that understand Scripture, & that is of the same judgment wth their Father, with God, as he hath reveal'd himself in his Word, never to be afraid of the power of men. I'le name them distinct∣ly to you thus:

Page  404 [ 1] First, the Scripture sometimes calls even Kings and great ones, A meer noise, nothing more, in Jeremiah, 46. 17. Pharaoh King of Aegypt, is but a noise. That's the first.

[ 2] Secondly, They are but as small dust, in Isa. 29. 5. The multitude of thy strangers shall be like small dust.

Yea, Thirdly, They are but as chaff, in the same place Isa. 29. 5. The terrible ones shall be as chaff that passeth away in an instant. Who would be afraid of a noise, smal dust, and chaff?

[ 4] Fourthly, They are as nothing, in Isa. 41. 11. Behold, all they that are incensed against thee, shall be as no∣thing.

[ 5] Fiftly, They are as Tow; put a little fire to Tow and it quickly comes to nothing. In Isa. 1. 31.

[ 6] Sixthly, They are as dung, in Psal. 83. 10. As the dung of the Earth.

[ 7] Seventhly, They are as straw that is troden for dung, in Isa. 25. 10. As straw troden for the dunghil.

[ 8] Eightly, They are compared sometimes to a beast that hath a hook in his nostrils, in Isa. 37. 20 God will put a hook in his nostrils; now who would be afraid of a beast that hath a hook put into his nostrils?

[ 9] Ninthly, They are as stubble, and as stubble fully dry, rea∣dy for the fire, in Nahum. 1. 10.

[ 10] Tenthly, They are as rottenness, and their root is rottenness Isa. 5. 24.

[ 11] And then, they are as scum, in Ezek. 24. 12. And as scum ready for the fire.

[ 12] And then again, They are as smoke in Psal. 68. 2. they are as smoke that is drie.

[ 13] And then they are as Grass, as green grass, as grass on the house tops, and as Corn blasted before it is grown up; all these you have together in Isa. 37. 27.

[ 14] And then they are as Wax that melts before the fire, in Psal. 68. 2.

Page  405 Yea, They are as the fat of Lambs, in Psal. 37. 20. [ 15]

They are as a worm, in Job, 25. 6. [ 16]

They are vanity, Lighter than vanity, altogether in their [ 17] best estate vanity, Psal. 39. 5.

They are as snow melting before the Sun. In Job, 24. [ 18] 19.

They are as the light of a Candle that is presently put out [ 19] Prov. 24. 20.

And then lastly, They are a Lye: even great men and [ 20] Princes, for it's spoken of them in Psal. 62. 9.

Thus my Brethren, we see how the Scripture heaps up expression upon expression. It might have been very pro∣fitable to have insisted upon al these particulars, and to have opened them, to shew you how contemptibly the Holy-Ghost doth speak of men in their great power.

Now if we could gather these Scriptures together,* and put them all into one, and so present the power of great men to us, and by these things have the same judgment of them that God hath, it would mightily help us from the fears of men. As for Samaria her King is cut off as the foam upon the waters.

VER. 8.

The high places also of Aven, the sin of Israel shall be de∣destroyed: the Thorn and the Thistle shall come up upon their Altars.

I Confess from thse words to the end of the Ele∣venth Verse, there appears at the first reading, much obscurity; yet they are like unto a Mine, that the out-side of it is barren, but dig within, and you shall find rich Treasure.

Israel,* the ten Tribes did confide in two things, and so strengthened themselves against what the Prophet could say against them; the first was in the power of their King, now that's gon, that's as foam, saith God, never confide Page  406 there in the power of the King, and think that will bear you out, for he shall be as foam.

But the second was their Sacrifices that they offered, and their Devotion, their Religion, they were a Religious people, and they were very costly in their Devotion, they confided much in that: Well for the second, saith the Lord, The high places of Aven, the sin of Israel shall be destroyed, the Thorn and the Thistle shall come up on their Altars. Though they were never so pompous in their eyes, yet they are the high places of Aven;* they were called before Beth-aven [the house of Vanitie,]* now it is called Aven,* [vanitie it self:] That place was no other than Bethel, whose name signifi∣ed the house of God, where one of the Caves was set up; Now the name of this place did a great deal of hurt a∣mong the people; Oh! to go up to Bethel, the house of God; therefore God would take away that name, and calls it Beth-aven first, and then calls it Aven, that is, instead of calling it the house of God,* I will have it called the house vanitie, yea, vanitie it self. Aven signifieth vanitie, yea ini∣quitie it self; from whence note,

That God stands much upon taking people off from specious and glorious names, that are put upon any things that are made use of in ways of false worship,* he stands much upon it
For, whereas be∣fore he had changed it from Bethel to Beth-aven, he changes it now from Beth-aven to Aven; God would obliterate the name of Bethel, and would make it to be accounted by the people to be nothing but iniquitie and vanitie. As for The high places, we have spoken to formerly.

The sin of Israel.

The sin, that is, in the very abstract, sin; 'tis more than if he should say, the sinfull things of Israel, the very sin of Israel.

The more any thing comes to have the nature of sin,*the more vile and abominable it is. Therefore God expresseth it by Page  407 an expression that should come as near the nature of sin it self, as he could to make it abominable. Their sin, that is their Idolatrous worship.

Their false worship,*it is the great sin; and it was the grea∣ter sin in Isrrel, because that their holiness did especially consist in instituted worship, their holiness was typical, and much stood in instituted worship; it's true, God would have true holiness if ever they came to Heaven, but that holiness upon which they were called, a holy people, it was in their instituted worship, and it was typical, to set forth the true holiness that should be in all the Members of the Church now, therefore God was much provoked with their polutions in instituted worship, their holiness consi∣sted so much in it.

And then further, In that their Idols, and their creatures that they abused to sin are here call'd, Their Sin, the Sin of Israel.

You may note that,*We may so abuse the creatures of God as not only to make them sinful to us, but even to turn them into sin (as it were;) thus many men abuse their bodies so that they may be call'd sin its self.

Well, that which they accounted holy you see God he accounts not only sinful, but sin, and saith it shall be de∣stroyed.

It shall be destroyed.

When any Ordinances of God are abused,*they are but to be pur∣ged. But if they be inventions of men they are to be de∣stroyed. They shall be destroyed, The sin of Israel shall be destroyed. We must learn for ever to take heed of medling with, or putting any thing of our own in the place of Gods Worship, we may think in reason this may be good, as well as that, we see no evil in this, why may not this way be as good as that way? Yea, but God he looks upon things according as he himself requires them: and there∣fore Page  408Calvin I remember upon this place (saith) God he pronounces that sin and sacriledg,* and would have it de∣stroyed, those things that may please us; let us therefore rest in his judgment, it's not our part to dispute (saith he) about matters of Worship, we must not dispute, & say, Why may not this be? and this may be for a good use, and a great deal of good may come of it, we must not stand di∣sputing with God, and debating the matter with God, for though it may be very specious in our eyes, yet it may be very odious and abominable to the eyes of God.

It shall be destroyed.

Even all those things that evil men makes use of for sin shall one day be taken from them,* you shall not alwaies have the creatures of God to abuse them to sin, there will be a time when God will deliver his creatures from this va∣nity that they are subject to. And then lastly.

They shall be destroyed.

Mans sin brings destruction upon the creatures.* It is as poyson in a glass that causes the glass to be broken and cast upon the dunghil.

The Thorn and the Thistle shall come up on their Al∣tars.

[ 1] This expression is, to note, the great vastation that shall be made in those places where they had Altars in Bethel: (especially, Samaria being besieged for 3. years together.) The enemies had Bethel in their own hands and they mani∣fested their rage upon their Altars,* and upon all their Re∣ligious things presently, they pull'd them down and made them lie in heaps of rubbish, that in the space of three yeers the very thistles and thorns grew up in the place where they had their Alters. It's a usual expression of the deva∣station of a place, that the grass shall grow where their hou∣ses were, shall Corn grow where the City was, here there shall be Thistles and thorns grow where their Altars were.

Page  409 And secondly, It's an expression of indignation, as if God should have said, I'le take more delight to see the Thorns and Thistles grow out of the very rubbish of the Altars than of all the Images and brave pictures and gil∣dings that are about them. Just as if it should have been said about the Service-Book, Oh now you honor it much, and it must be bound bravely, and gilt bravely, and strung curiously, if one should have said about seven or eight yeers ago, This that you do so Idolize now, within a while it shall be but wast papers, it shall be thrown to the Mice and Rats to eat, this would have been an expression of in∣dignation against it.

Obs.* First, If it be sad that places of false worship should not be frequented as formerly they were wont to be, how much more sad is it that places of true worship should be neglected? as thus, They were wont to go to Bethel to worship with their Al∣tars: yea, but saith God, they shall go no more thither, but those places shall be fill'd with Nettles, Thorns, and and Thistles; they accounted that sad. Yea, but we should account it sad that the pathes to the true Worship of God should not be beaten, as in former times where there was an Altar (as it were) for the Worship of God, those places that were frequented much; but had our Adversaries had their wills we should have had those paths that were wont to be beaten to the true Worship of God, to have had Net∣tles and Thorns grown up in them.

Secondly,*If it be so sad to have such an ill succession here in false worship, sad to false worshipers, what sadness is there for the true Worshipers of God to have an ill succession in the Church? Truly much like me thinks it is, when there hath been in a place a godly and a powerful Ministry, and afterwards for the sins of the people God takes it away, and instead of a powerful Ministry there comes up a pricking Thorn, a Bryar, a Thistle, a Nettle, there comes an unworthy man of no gifts or graes, but only can gall and prick, and do hurt and mischief, this is a succession like to the succession Page  410 that God here threatned, that there should be Thistles and Thorns succeed their Altars. And Hierom upon the place seems to hint some such kind of meditation, he saith, in∣stead of true Doctrine,* there shall be a wilderness of very corrupt Doctrine, where there was true Doctrine taught, now it shall lie wast as a wilderness,* and corrupt Doctrine shall be taught instead of true.

Thirdly,*God doth account the ruin of the most glorious things abused to sin, a more pleasing object, than when those things were in the greatest pomp and glory. Brave building, and brave Al∣tars when they were rubbish and grown over with Thorns, and Bryars,* God lookt upon them as more glorious. And so if a man hath a very beautiful comely body and abuse it to sin, when God shall strike him, and he shall be a filthy rot∣ten carkass that the worms shall be gnawing upon, when he shall be covered with worms as a filthy carkass, God will look upon that as a more lovely sight than to see his body deck'd with all kind of ornaments.* Better that the creature perish than to have it abused to sin, though it be the most glorious creature in the world.

And then lastly,*Those things that men account highly of in the matters of Worship, when God lets in their enemies they con∣temn them. They accounted highly of their Calves, but when the Assyrians came they contemn'd them, and pull'd them down, and made them rubbish. It's not only so in matters of false worship, but in matters of true; those things that we highly esteem and bless God for, and we think what infinite pity it is that they should not be conti∣nued, yet if God should let our Adversaries in they would scorn us. As now, such liberties as these are, what infinite pity were it that people should be deprived of them, but if God should let our Adversaries in upon us they would scorn and contemn these things, as the Assyrians did con∣temn those things that the Israelites did account to be as God. It follows.

Page  411
They shall say to the Mountains, Cover us, and to the Hills, Fall on us.

This is an expression to shew,* First, the dreadfulness of their misery. It should be such a great misery as should make them be weary of their lives, should make them ra∣ther desire death than life.

Secondly, It is to note the wonderful desperation that in the apprehension and sence of this their misery they had no whither to go for help, but their hearts should dispair, and all the help that they should expect was, to have the Mountains fall upon them, and the Hills to cover them. Now this expression I find Christ makes use of in the setting out the misery of the destruction of the Jews by the Romans afterwards,* in Luke, 23. 30. and so I find the holy Ghost in expressing the misery of the Antichristian party, when the wrath of God should come out upon them, their misery shall be so great, as to cry to the Mountains to fall upon them,* and the Hills to cover them, in Revel. 6. 16. there the Princes and the great men, and mighty men, and Captains, they call upon the Mountains to fall upon them and the Hills to cover them. I remember reverend Mr. Brightman upon that very Scripture interpreting, the great men,* and the mighty men calling to the mountains to fall upon them, and the hills to cover them, he saith, That it was fulfil'd in the time of Constantine, when the Heathen Emperors were vanquished, and he doth interpret it upon Dioclesian that he was so terrified in apprehension of the wrath of the Lamb that Christ did appear against him, that he drank poyson and kild himself. And Maximian ended his life with a haltar, and hanged himself. Galerius died of a most noisom and filthy disease. Maximinus that he might prevent his death he likewise murdered himself. And so Maxentius ran into the bottom of Tiberis to hide himself there. And thus they did seek by several waies Page  412 to hide themselves from the sight of the Lamb by violent deaths.

I suppose all of you do understand cleerly that it is meant an expression of great anguish and desperation; but yet that we may see why the holy Ghost makes use of this expression rather than others, and to find out the reason of it, you must know that the expression doth arise from hence;* the Land of Canaan (where the Prophet here Pro∣phesies) it was a Land full of Mountains and Hills, and these Mountains were stony and rocky (many of them) and they were wont therefore to dig places in the mountains that were stony and rocky for safety in case they should be in any great danger,* to dig such holes that they may run into, and that by their narrow passage they might be able to keep out an enemy from them; and therefore I remem∣ber I find in Josephus 14.* Book of Antiquities, 27. Chap. and so his Book of the Jewish Wars, the 1. Book, and 12. Chap. he saith, That those that were Theeves and Robbers they would make use of such Caves and Dens in the Mountains and Hills; and now to these the Scripture doth allude, and by this you may be helped to understand divers places of Scripture,* in Isa. 2. 19. And they shall go into the holes of the Rocks, and into the caves of the Earth, for fear of the Lord, and for the glory of his Majesty, when he arises to shake terribly the Earth. They should go then into the holes of the Rocks and caves of the Earth, for they were wont to use such things there much.* And so that Scripture in Psal. 11. 1. In the Lord put I my trust: how say ye to my soul, Flee as a bird to your Mountain? In times of danger they were wont to flee to those Mountains.* And so in Psal. 121. 1. I will lift up mine eyes unto the Hills from whence cometh my help: not only to the Temple, but to the Hills, because in time of danger they were wont to think of the Hills: But (saith David) I lift up my heart to God, and that shall be to me instead of an hundred holes in Hills.* And in Psal. 36. 6. Thy Righteousness is like the great Mountains. It's not only Page  113 because the Mountains stand steadily and strongly, but be∣cause the Mountains were places of refuge and shelter. So the Saints have refuge in the faithfulness of God, as they did run to the holes in the Mountains, and therefore God is call'd a strong Rock that the Righteous run to; why? not only because a Rock is strong and cannot be removed, yea, but what safety is there: Suppose a man run to the Rock, cannot the enemies follow him and take him in the Rock? Therefore it is not only meant when it is said, God is as a Rock, not only because the faithfulness of God is steady as a Rock, but because they had caves and holes in the Rocks that they were wont to run to in time of danger, therefore God is call'd a Rock.* And so, The strength of the Hills is his also, in Psal. 95. 4. These Scriptures we may un∣derstand by this, by understanding the manner what they were wont to do in their Mountains.* In Psal. 94. 22. But the Lord is my defence, and my God is the Rock of my refuge.

But yet further, that we may understand the meaning of this expression: Because when in times of danger they ran to the Mountains, and to the Rocks, and Holes, into their Caves, they considered when they were there, Oh! the e∣nemy if he should come upon us, how sad would our con∣dition be? Oh! that rather this Mountain that is now o∣ver us, I would rather that it should sink down and fall upon me than the enemy should take me, and this Hill that I am got into a hole of, for my refuge, it were well if this should sink down and press me to nothing. This I take to be the meaning of this Phrase, & the rise of it; they despised the Mountain of God, the going up to his Moun∣tain, but now they would be glad to have so much use of these Mountains that they might crush them in pieces. From thence there are these Notes.

First,* Oh! the Alteration that God can make in Cities and Kingdoms: They who were proud and scornful ere while, are now so distressed as would think themselves happy to be crush'd by Mountains and Hills.

Page  414 Secondly,*Hence we may learn how great is the misery of fal∣ling into the hands of our enemies, for that's the meaning; when the Assyrians should come against them, and they were besieged for three years together, they knew how sa∣vigely the Enemies had used others in the Country, so that they desired to die under the Mountains rather than to fal into their hands; the great misery there is in falling into the hands of Enemies.* And I remember Josephus in one of the forenamed places gives us a notable story of this, he tels us of some that did run into the Mountains and Holes for safety, and Herod he pursued them, and among others there was an old man, and he had seven Children and his Wife with him,* but rather than he would fal into Herods hands, he call'd his Children one by one unto the mouth of the Cave that he had made in the Mountain, and when one came he kil'd that before the Enemy, and he cal'd another and kill'd him, and so he did till he had killed all the se∣ven, and killed them Himself, and afterwards his Wife, and when he had cast their dead bodies down the Rock, he threw himself down head-long after them, and so he slew himself, and all this rather than he would fall in∣to the hands of his Enemies. Certainly there is wonder∣ful misery. Some of you perhaps have seen or felt some∣what, but that that you have felt and seen hath been no∣thing to what was like to be, had the Enemies gotten full power; He was fain to deal fairly to get people to himself, but cruelty doth break out now and then, and by that you may see what should have been generally if the Lord should deliver you into the power of the Enemy: Let us bless God then that we are delivered from that, that we have no such cause to cry out to the Mountains to cover us and the Hills to fall upon us.

Thirdly,*The wrath of God, Oh! how dreadful is it? there is nothing so fearful as the wrath of God: One would think that, that which these poor people should desire here should be dreadful enough, to have the Mountains fall up∣on Page  415 them, and the Hils to cover them: Oh! but 'tis not so dreadful as Gods wrath; take all the terrors in the world they are nothing to the wrath of the Almighty when that is apprehended: sometimes the wrath of God lies more heavie upon a mans Conscience than a thousand Moun∣tains: And (my brethren) if it be so dreadful in outward judgments, how dreadful is it like to be when it shal come to be fully powred out upon the wicked and ungodly? In Revel. 9. 6.*They shall seek for death, and shall not find it; they shall desire to die, and death shall flee from them (saith the text) Oh! when Gods wrath appears against the ungodly, it will be dreadful, especially when the full vials of it comes to be powred out.

And further,*To live in misery is worse than present dreadful death: to live in a lingring way of misery is worse than present death even in this world.* I remember Suetonius tels of Tibe∣rius Caesar, that there was one that he had adjudged to death, and he that was adjudged to die, petitioned to him, that he might have his dispatch. He answers him thus, Sir, you and I are not friends yet, you must not die, you must be kept in misery. It is worse than death many times to be kept in a lingring way of misery, it is so, even in regard of the miseries of this world, Oh! how much worse than death is it then to be kept under the wrath of God to all e∣ternity? How fearful is it to live in misery for ever then, and never to die? Why it's better, certainly Sence would apprehend it better for a man to be dispacht presently than to live in lingring misery: yet, if we did know all, it were better to live in the greatest misery in the world (for a wic∣ked man) than to die the fairest death; thou wert better to live as a Dog, a Toad, yea, as a stock-log at the back of the fire (if it were possible) than to die, if thou knewest all (being a wicked man) but however hereafter in Hell, then it were better if it were possible to perish than to live so as thou hast, yet then thou shalt not die, though it would be the greatest happiness to thee; if thou shouldest after a thou∣sand Page  416 yeers cry to God, Oh Lord, that Mountains might fall upon me! The Lord would answer: You and I are not friends yet; and if after a thousand years more thou shouldest cry, Oh Lord that I might be crush'd to pieces: the Lord would answer you still, You and I are not yet friends.* Saith Bernard, Oh! I tremble to think of that, that I should fall into the hands of living death, and of dy∣ing life, where men do not die, that they might for ever die (saith he) they do die that they may for ever die, they are alwaies dying,* but never die, but are kept by the Al∣mighty power of God on purpose that they might be fewel for his wrath, and subjects for his revenging Justice to strike upon.* Oh! consider of this you that are so ready to desire death, because you are in a lingering misery at any time. Is a lingering misery so evil? Then what will be the linge∣ring evil of eternity?

Fifthly observe,*The wonderful misery of wicked men in their affliction, they have no whither to go for help, they have not God, they have no refuge, but to the mountains and hills, and what's their refuge there but that they may fall upon them? Oh the difference between a Saint of God and a wicked man in times of affliction? When in times of affliction thou (if thou beest wicked) shalt rage and be mad and know not whither to go, and the uttermost help that thou canst think to have is from the Hills and Moun∣tains to fall upon thee, but then the Saints of God shall be able to look up to Heaven, and Cry, Heaven is open for us, open to receive my soul, Angels come and guide it, and bear it in, Oh Arms of Mercy, Bowels of Mercy, spread o∣pen your selves to imbrace me: here's a difference. And is not this better than to cry to mountains to fall upon thee, and hills to cover thee? And yet such a difference in mens estates doth sin and godliness make.

And then the last is,*Oh the wonderful evil of despair! what a dreadful thing is desperation? It suggests nothing else, the greatest benefit it doth suggest it is to be crush'd in Page  417 pieces:* so the help that many have, it is a halter to strangle them, a knife to murder them, the water to drown them. Oh desperation is a dreadful thing. Francis Spira feeling the dreadfulness of desperation, Cries out, Verily desperati∣on is Hell its self. Upon all this Luther concludes with this exhortation: Oh let us stir up our selves to the fear of God,* let us fly Idolatry, let us beautifie the Word by our holy lives, and pray to Christ that we might escape such things as these are, that God inflicts upon the contemners of his Word. If you would not come into this wonderful despairing condition, Oh learn to fall down before the Word, fear God now that you may not despair; you that contemn, and slight, and scorn the Word now, this may prove to be your portion ere long, that this desperate cry may be the greatest ease that your forsaken souls can have.

VER. 9.

O Israel, thou hast sinned from the daies of Gibeah.

O ISRAEL, I am speaking this to you, it meerly concerns you, you have sinned from the daies of Gibeah, you think there is no great matter in your sin why there should be these dreadful threatnings, that you should come to this desperate condition; Why (say the men of Is∣rrel) what means the Prophet to be so terrible in his threat∣nings? pray what's our sin? Yes, you have sinned, as in the daies of Gibeah.*From the daies of Gibeah, so it is in your Books, or it may be read, Beyond the daies of Gibeah, or more than in them, as Ezek. 16. 52. From the daies of Gibeah; From what time was that? You may reade the story of Gi∣beah if you reade the 19. and 20. of Judges, and their sin. I shall not need to spend much time now in opening what Gibeah was, or the sin of Gibeah was, because that in the 9. Chapter of this Prophesie, and the 9. Verse, there I met with those words; that, they had corrupted themselves as in Page  418 the daies of Gibeah. But it is not only the 19. and 20. Chapters where we have the story of that horrible wicked∣ness of the abusing of the Levites Concubine, but likewise that that we have in the 18. touching their Idolatry that there was among the people, there was Micahs Idol, so that the Prophet hath reference to the 18, 19, & 20. Chap∣ters of the Book of Judges.* Now you have sinned, as in the daies of Gibeah: that is, you take it from the daies of Gibeah that is of old: Oh your forefathers of old have commit∣ted Idolatry and sin against me, and you are grown rooted in your sin,* and have taken it from your forefathers, for it was very antient, that sin of the Levites Concubine: It doth seem to be before the time of the Judges, it seems to be committed between the time of Joshua and the time of the Judges. (For though things be set in Scripture so that one seems to be after another, yet it is not alwaies so in the time.) But my reason why that sin of the Levites Concu∣bine seems to have been then, is this: because you find in that story of the 19. of Judges, when the Levite was passing on, his servant would have had him gone into Jebus, but his master said unto him,*We will not turn aside hither into the City of a stranger that is not of the Children of Israel, we will pass over to Gibeah. So that it seems Jerusalem was not taken in by the children of Israel; but if you reade the 1. of Judges you shall find that Jerusalem was taken, it was taken before you reade of any particular Judg, therefore this sin was very antient that was in the daies of Gibeah. You have sinned of old (saith he) and you have continued in the suc∣cession of sin of old; that's the first, if you take it, From the daies of Gibeah.

But it's rather I think to be taken Pre than otherwise,*i.e. Your sin is more than the daies of Gibeah, it's greater, what e∣ver you think of your sin, you think you worship and serve God. Yet the truth is, was that sin horrible that a whol City should come together to force a Levites Concubine till she was dead at the door, was that a horrible sin? Yea, Page  419 and was it horrible for them to stand to defend it?* Your sin is greater.

Your sin is greater; why? for first, That was but one [ 1] particular act, it was all done in one night; but you go on in a constant setled way.

And then secondly, That sin was a sin but of some few [ 2] of the people; your sin is more generally.

Thirdly, That sin they had not so much means against [ 3] it, nor so much experience of the waies of God as you, and therefore your sin is greater, than the sins that were in the daies of Gibeah.

Yea further, Your sin is greater, because that you con∣tinuing [ 4] in your forefathers sin you provoke God more, that God should make use of your forefathers to revenge such a sin as that was and yet you continue in the committing of as great sins as they did commit. That's the meaning: and for further opening of that sin I shall refer you to that that I delivered in the 9. Chapter.

But that their sin was either from the daies of Gibeah, or More than the daies of Gibeah. From thence the Notes are.

First,*That the same sins continued in from Ancestors are grea∣ter than theirs were. We are ready to excuse our sin and say, Why, we do nothing but that our forefathers did. I, but it may be greater than the sins of thy forefathers, be∣cause they had not such means. This would answer those that plead for old superstitious vanities:* Why should we be wiser than our forefathers? But know, that if you con∣tinue in their sins, it's worse to you than to them.

But this is the special Note from hence,*That God takes it very ill that those men, or the posterity of those men whom he doth use as instruments to punish sin in others, and to reform others, yet should be guilty of the same sin themselves, or greater. Oh! (saith the Prophet) you may justly expect to have the Mountains to fall upon you, and the Hills to cover you, for you are more wicked than in the daies of Gibeah, though I did use Page  420 your forfathers to punish that great sin, yet you continue to be viler and worse than they were that were punished by your forfathers. Oh my brethren, God cannot endure to see that wickedness continued in men, that they shall be made use of to punish in others: What shall we be used, or any in this generation be used for to execute the anger of God, the displeasure of God upon superstitious people, and shall we continue in the sin of Superstition? shall we be u∣sed to cast out mens inventions, and shall we bring in mens inventions? yea, shall we be used to punish Oppression and Tyranny, and Injustice, and shall we continue in Oppres∣sion, Tyranny, and Injustice? Oh! this cries to Heaven when it shall be said, Well, God stirred up you to make you an instrument to cast out such Oppressing Courts, such Tyranny, and such and men that were so cruel to godly people, you were used to cast out them, and you come and succeed them in such Oppressions and Tyranny, and Injustice, and you make my Saints cry to Heaven for the burdens that you lay upon them. Oh! this would be very heavie. Take we heed that when God uses us, or our forfathers to reform any evil, take heed that it be never said, that those evils continue in their Children after them.

There hath been much ado in our REFORMATION,* as there was much ado in the punishment of the sin of Gi∣beah; it cost much blood to punish that sin; and so it hath cost much blood to punish Oppressors, to bring in Delin∣quents, to cast out those that have been burdens to the peo∣ple of God. Therefore it was worse in their posterity to continue in that sin that had cost so much blood to have it punished. And so the more it costs to cast out our oppres∣sing Courts, &c. the more fearful wil our sin be if we conti∣nue in Oppression our selves. You complain sometimes of Ministers if they reprove sins,* and be guilty of the same sins they reprove you of, you account that very evil, and so in∣deed it is.* So it may be as wel said of Magistrates, for them to punish sins, and yet continue in them themselves.

Page  421
There they stood, the battel in Gibeah against the children of iniquity did not overtake them.

There they stood] Either this must be meant of the men of Gibeah,* that they stood, and the battel did not overtake the children of iniquity.

Or else according to others, it is to be interpreted of the men of Israel, there the men of Israel stood, and their bat∣tel did not overtake the children of iniquity.

If it be meant of the men of Gibeah, there they stood, then it notes their stoutness, they would stand it out, There they stood. Though they had committed such a horrible wic∣kedness, and there was a desire but to have those that were Delinquents to be broughts forth for punishment, yet they combine together and would stand it out, they stood stout∣ly to maintain the wickedness that was committed, especi∣ally after their first success, they fought, and in both the daies they slew fourty thousand; now having the first day, this did hearten them, yea, they had the day the second time, and that made them stout in their way: Success will make men stand it out in their wickedness.* God manie times gives success on purpose to harden the hearts of men that they may stand it out unto their ruin, for so it proved to the Benjamites.

Be not troubled at the success of Adversaries,* God gives them success to harden their hearts, to stand it out that they may be ruined at last.

Or, if you take it for the men of Israel, There they stood.

I find abundance of strange apprehensions of Interpre∣ters and variety about this,* and it would cost one a great deal of time, the opening of this Verse, to compose but the several Interpretations that men have upon this Text, but I'le only give you what I think may be the scope of the ho∣ly Ghost, or at least what may be fairly hinted from the words.

Page  422
The men of Israel stood.

That is, (according to some,) when they saw in their battel at Gibeah they did not prevail at first,* they saw their brethren stood out stoutly, and they lost so many thousand men, upon this they were at a stand; There they stood, they knew not what in the world to do, to think that so good a Cause, and a work that they had warrant from God to do, yet they should have such ill success, there they stood.

Men had need be very well grounded in a good Cause when they meet with much difficulty. I beleeve since this Cause that we have been about in England hath bin begun,* many through unbeleef and cowardize have bin at a stand, they stood and knew not which way to go, Lord, is this the Cause of God? is this the Truth of God? what, to have such ill success. Many are lost in their spirits only by success.

Or thus,

There they stood] that is,* Though they were at a stand, and somewhat troubled, yet they persisted in their work, notwithstanding any difficulties they met withall, they would not fly off, but there they stood to it, they were resolved whatever ill success they had, to go on in the work that God had call'd them to.

The battel in Gibeah against the children of iniquity did not overtake them.

When they did fight against the children of iniquity, yet this battel did not overtake them [to wit, the Benjamites] not the first day, nor the second day, but they were foil'd twice: Though I know others do give other Interpreta∣tions of this word, yet this seems to be more genuine.

Page  423 But why doth the Prophet bring it in here? The men of Israel (to whom Hosea did prophesie) might say, You tell us that our sin is as in the daies of Gibeah, yea, but may we have the first day, and the second day, we hope we shall do well enough.* Nay (saith the Prophet) your sin is worse, you may not think that your case is so good as the Benja∣mites, the Battel did not overtake them, but it shall over∣take you; and upon this ground the Prophet brings in this, that the Battel did not overtake them, granting that which they would object, yet so as it should not make for them, but to take away their hopes to escape. And thus you have the meaning. The Observations are:

First,*That the children of iniquity may escape once, and a∣gain: Though men be children of iniquity, yet the Bat∣tel may not overtake them. It's as famous a story to take away the seeming success in an ill cause, and disappoint∣ment in a good Cause, as any I know in all the Book of God: it did not overtake them at first: Gods wrath fol∣lows many men in this world, and yet for a long time o∣vertakes them not,* but God calls it back, Psal. 78. 38. He being full of compassion, forgave their iniquity, and destroyed them not, yea, many a time turned he his anger away and did not stir up all his wrath.* But at length Gods wrath overtakes men. In Zach. 1. 6. Did not my words take hold upon your fa∣thers? I sent out my threatning words and you escaped a long time,* but at length my word catcht hold of them. As the Dog that follows the Hare barking a great while, but at length he overtakes it and ceases upon it and tears it: So, did not my Word take hold upon your forefathers?

Calvin he gives another Interpretation of these words,* and some other Notes upon it, but I think that this is the main and Genuine scope of them.

Page  424

VER. 10.

It is in my desire that I should chastise them.

IT is in my desire.] God speaks here as one that hath for∣born a long time, and now longs to satisfie him∣self.

Tremelius upon the place notes,* that the form of the word for chastising here, it is unusual, because (saith he) perhaps God would express some more than ordinary way of punishing them. And Luther renders it,*Exceeding desi∣rously will I chastise them. It is in my will to chastise them. Oh! blessed God, do not we find in thy Word that the Works of thy Justice are said to be thy strange Works, and that thou art not willing to grieve the children of men, that mercy pleases thee? but where do we ever find that Justice was so pleasing to thee?

It's true, though at first God seems to forbear the exe∣cution of Justice as a thing he hath no mind to, yet if sin be continued in, in a stubborn way, now God desires it as a thing that there's nothing more pleasing to him. He is burdened with mens sins, and desires to bring punishments upon them; as a man under a great burden desires to be eased;* In Isa. 1. Oh! I will ease me of mine Adversaries. And in Ezek. 5. 13.* you shall find there that God in threatning of wrath saith, that he would do thus, and thus, and he would be comforted:* and in Prov. 1. he laughs at the de∣struction of wicked men, it's a thing that rejoyces him at the very heart.* And in the Revelations the wrath of God is call'd the wine of his wrath, because he takes so much plea∣sure in the execution of it.

1. Gods Justice is God himself as well as any other At∣tribute.*

Page  425 2. God he doth delight to vindicate his honor, there∣fore the word that is for Chastisement, it signifies somtimes, the vindication of a mans honor: the honor of God is dear to him: Your peace and comforts may be dear to you; I, but my honor is more dear to me.

3. In Chastisements God fulfils his Word, the Word of God would be slighted & contemn'd else: Now this pleases me therfore to chastise them to fulfil my Word upon them.

Oh!* the fearful evil of sin that brings the creature into such a condition, as Gods heart is delighted in every evil that sinful creatures suffer: this must needs be a sad condi∣tion indeed, for the merciful God that delights so much in doing of mercy, yet now to look upon a sinner under his wrath, and delights in it, and loves it, and is wel plea∣sed to see the creature, even the work of his own hands to be under his wrath. Hereafter there will be pure Justice, God wil delight in the destruction of sinners in Hell, in the execution of his Justice upon them, he wil there do nothing else but rejoyce in it, there shal be nothing but joy in Gods heart to see the execution of his Justice upon sinners to all eternity, yea, and God will call all the Angels and Saints to come to rejoyce with him, Come ye Angels and Saints and rejoyce with me, here's a wretched sinner that was stubborn & rebellious against me in the time of his life, and see how my Power hath overtaken him, see the dreadful∣ness of my wrath, come and rejoyce with me for ever in this wrath of mine. This will be the condition of sinners eter∣nally in Hell.

Consider this, you that have a desire to sin, a mind to sin, to delight in sin,* that are comforted in sin? Is it in your will to sin? It is Gods will to punish: Can you rejoyce in sin? God can rejoyce in the execution of his wrath: Are you resolute upon your sin? God can be resolute in the waies of his wrath. When God chastises his Servants for their infirmities, he doth it as a thing he hath no mind at all to,* and therefore saith the Apostle, If need be, we fall Page  426 into many temptations, and it is but seeming grievous: And himself is afflicted in all their afflictions. David would have Joab go against Absolom, but saith he, Use the young man kindly, for my sake. So when God doth chastise his Ser∣vants, he sends an affliction, Go (saith he) and scourge such an one, yea, but use him kindly for my sake, for all that.

The bowels of David did yern towards Absolom, even when he sent Joab to fight against him. So the bowels of God do yern towards his People when he sends afflictions upon them. But when he comes to deal with wicked and ungodly men, I wil do it to purpose (saith God) I wil de∣light in it, I will be comforted in it, it is my desire, &c.

The People shall be gathered against them.

That is,* I will chastise them after this way, By gathering of people against them. The Assyrians when they gathered a∣gainst them, they did it meerly out of their own ends. Yea, but saith God, I have an hand in it, I will gather them a∣gainst them. And certainly God had a mind to chastise them, when he would gather enemies against them, the As∣syrians it's like would never have dar'd to presume to come against Israel if God had not had an hand in it: And cer∣tainly we could never have imagined that it were possible that so many should be gathered together in this Publick Cause in this Land to maintain wickedness, and to fight to make themselves slaves, but only that God had a mind to chastise England.

But I find by others that it's read thus:*

I will chastise them according to my mind, and so the word will bear it.

The Septuagint they reade it,*According to my desire.

So Oecolampadius upon the place,* saith, God prescribed Page  427 a certain time to have this people come in and repent, but saith God, you shal not prescribe me how long I shal stay, but I will do it when I please, both for the time of the cha∣stisment, and for the degree of the chastisement.

God when he hath a mind to bring about a thing,*he will gather the people when his mind is come. I remember it is said in the life of Pompey, a proud speech he was wont to have, when they askt him what they should do when the enemies came against them? Oh (saith he) let me but stamp upon the ground of Italy and I shall have men enough; that was a proud speech of him, but it's a true one in God, let him but stamp with his feet and he can gather people enough together.

And then further, God will chuse with what rod he will scurge us, according to his mind, for the degree, and the kind too. Many afflictions when they are upon us we mourn and re∣pine, and these discontented expressions comes from us, Oh! I could bear any thing but that.

But is it fit for thee to chuse thine own rod? God might have said also, I had rather you had committed some other sin. It may be, because that's the affliction that is most cross to thy spirit, therfore God wil have it, God sees that that's more for his honor, and perhaps for thy good, because it is the crossest affliction that God could find out, therefore thou hast that affliction that God might strike thee in the master-vain.* Therefore let us learn to submit to the will of God. Is it fit that thou shouldest chuse thy sin and thy rod too? No, stay there; If thou wilt chuse thy sin, God will have liberty to chuse thy rod.

When they shall bind themselves in their two furrows.

These words have very great obscurity in the first view of them,* and I find a mighty deal of puzling among Inter∣preters about them. The difficulty is in the word that is Page  428 here translated Furrows,* the same letters of the word, take away the points of the Hebrew, and they may be for these two sins, or their two eyes, there's a little difference in the Vau and the Jod which are much like one another. And in all these three waies according to to the signification of the word,* Either Furrows, Sins, or Eyes, the sense may go reasonable well. As thus:

First, For Sins. And they shal bind themselves. You may turn it as well of Gods Threatning what he would do;* for it is, bind them, or, in binding them, so it is translated by others, in binding them for their two sins: I will bind them for their two sins, so I find Arias Montanus hath it, Bind them for their two sins.

And I find the Septuagint translate it so too,*Chastise them for their two sins, for so it may be, Cha∣stise as wel as Bind, for the words are very near to∣gether that signifies either binding,* or chastising.

I will chastise them for their two sins: When he binds them he will chastise them. And so I find that Luther hath it, for he doubles these.

And then they think that it hath reference to the two* Calves of Dan and Bethel: Or the two Sins, of Bodily and Spiritual Adultery: Or otherwise it hath the same sense with that in Jer. 2▪ 13. My people have committed two sins: They have forsaken me the fountain of Living Waters,*and hewed them out Ci∣sterns, broken Cisterns that can hold no water.

Or if you wil have it in the second place, accor∣ding as it is in your books,*They shall bind themselves in their two furrows, then the meaning of it is this, That I wil bring their Enemies upon them, and they shall yoke them like Oxen that are yok'd to plow, they shall bring them into servitude, and into bondage, they shall make them plow in their Page  429 two furrows,* (double work.) So Polanus, because they shall put double work upon them and make them work in a servile way. And the rather do I think this is the mea∣ning of it, because the holy Ghost doth follow the meta∣phor of it, An Heifer, as it follows;

And Ephraim is as an Heifer that is taught and loveth to tread out the Corn.

And so take it in the third way,* the word that signifies an eye, only altering the letter Vau for Jod, and then this is the sense; they shall yoke them as the Oxen are yoked eye to eye. They yoke the Oxen even and set eye to eye; so the enemies shall come and yoke them so that they shall be like beasts to do their work, and this shall be the condi∣tion of Ephraim that hath this fair neck. I find others that take this;

They shall bind themselves in their two furrows.

That is,* They shall Covenant together. When the e∣nemy comes upon them then they shal Covenant together and joyn together, as Oxen that are yok'd together, and Judah and Israel shall joyn together, and they shall be in their furrows,* in their trenches, as in reference to us: that when the people are gathered together, England and Scot∣land shall bind themselves together, and lie together in their several Trenches. So I find others take it.

But rather from the chief and genuine scope, I suppose the meaning is this, That they shall be brought into mise∣rable bondage, they shall be like Oxen: and so saith one Interpreter upon the place, When you see Oxen yok'd to∣gether then be put in mind of the yoke of the enemies; you live daintily and bravely now, but when God shall let out the enemies upon you, you shall serve as slaves, yea, as beasts.

Page  430

VER. 11.

And Ephraim is as an Heifer that is taught and loveth to tread out the Corn: but I passed over upon her fair neck: I will make Ephraim to ride: Judah shall plow, Jacob shall break his clods.

IN the 2. verse you heard much of the divisions of Ephra∣im, and of the ten Tribes; but in the latter end of the 10. verse you heard how God would joyn them together: But how should they be joyned? it should be in their bon∣dage, they should be bound together in their furrows: now though it be in your books, They shall bind themselves, which hath likewise a sense which we spake to then, yet you may as well reade the words, They shall bind them together, and so carry the sense, That they should be bound in their fur∣rows, like Oxen in the Plough, there they should be yok'd; they would not come in together under Gods yoke, but they shall come intogether under the yoke of the Adversa∣ries: and that I think is the principal scope of the words, They shall bind them in their two furrows.

They that were so divided in their prosperity, when they come into bondage there they shall by their enemies be bound together.* It was said of Ridly and Hooper,* they could not agree together till they were in Prison, and then they could agree toge∣ther. And so when we were heretofore in our bondage we could agree better together than now,* Oh! it were just with God to bring us again under the bondage of our ene∣mies, and bind us in our furrows together.

But Ephraim thought her self far from this. No, Ephra∣im is not for plowing work, Ephraim loves to tread out the Corn,* but not to plow. They were wont in those times instead of threshing out the seed from the chaff, to have beasts to tread out the seed, or to draw instruments whereby the seed was seperated from the husk. Now it was the Command of God, that while he was treading out the Page  431 Corn that they should not muzzel the mouth of the Ox.*

First, There was no yoke upon them while they were treading out the Corn.

And secondly, then they were not to be muzzel'd but to feed all the while as they pleased, while they were treading out the Corn; this by the Command of God. Now this was a very easie work for them to be without yoke, to run up and down in the Corn and so they could feed them∣selves fat; They had enough to feed on, certain food, and present food, whereas those Heifers that went to plow were fain to be abroad in the storms and cold and wind, and work all day long, and it may be not have a bit of meat till night, and this was a hard work, and Ephraim did not love that work; and it seems to have reference to some of the ten Tribes who would stay in their Country, and wor∣ship at Dan and Bethel,* and would not go to Jerusalem, Oh! that was hard, and it was better for them to stay in the Land where they might enjoy their possessions, their shops, their tradings, their friends, that was easie, but for them to go to Jerusalem that might cost them their estates, it would raise an opposition against them, and they must leave all and go for the Worship of God, to worship him according to his own way; this was a plowing-work in respect of the o∣ther. Now Ephraim, those that live among the ten Tribes, they loved no such hard work as that was. From whence there are many excellent points observable. As,

The first,* It's a sign of a carnal heart for to be set upon easie work in Gods service, and to avoid any work that God calls to be∣cause it is difficult. [Ephraim loves to tread out the Corn.] It's a dangerous thing to desire more easie in Gods Work than God would have us.

Secondly,*Those services that bring present contentment, and present comfort, that there is present encouragement goes along with, even such as are carnal and Hypocrites can be content withal; for when they tread out the Corn, there was present supply. So it is with men, when they can have present supply in main∣tenance.

Page  432 I remember it's a speech of a learned man, even upon this very Scripture, saith he, Where men see not pre∣sent gain coming in, they despise Christ there. It's a speech of Iernovius,* Where they may have to eat for the present, there they may be easily brought to beleeve such a way of service and worship that is countenanced, by the State for the present, Numb. 7. 9. 2 Sam. 6. God allowed no Cart to the children of Kohath to carry the Ark, and that was their sin in putting it upon one, 1 Sam. 6. And where men may enjoy certain comings in whether they work or no, or whether they work negligently or no, there's a great temptation lies in this; there's not such a temptation lies in a mans enjoying encouragement if it be upon uncer∣tainties, and that he shall have it no longer than he doth labor, and labor to purpose; but when men shall have their estates coming in in a certain way though they labor by themselves, or other, or though negligently, or industri∣ously, here's a great temptation in this.

And then further;*For it is a sign of a carnal heart, only to mind things presently, to labor for an accommodation to themselves for the present. A generous spirit will labor for the posteri∣ty that is to come;* If none should plow, how would there be Corn to tread out? We must be willing to plow though we have not present food, though we should have nothing till night, yea, though we should have nothing till the night of death, yea, in all our lives we should be willing to plow in hope. Ephraim loved not that work. That's a generous spirit that is willing to endure difficulty here though he finds no present comings in, though it be for afterwards.

And it may be applied it to soul-work,* in our seeking to God: Many men and women they are content to pray, and follow God and his Ordinances so long as they may have present comfort, but if that fails they have no heart to the duty. Now we should be willing to plow, that is, to en∣dure difficulty though we have nothing coming in.

Page  433 This is that which caused so many to perish in the world, they must have that which is present content; whereas the Saints of God are willing to trust God though they have nothing in this world, to trust him to have their wages in the world to come.* It's a Scripture of very excel∣let use unto us. It follows.

But I passed over upon her fair neck: I will make Ephra∣im to ride.

But I passed over upon her fair neck:

By her easie work in treading out the Corn, and not ha∣ving the yoke upon her neck to plow, she became to be ve∣ry delicate, her skin was white and tender, Her fair neck: The Goodness of her Neck,* so it is in the Hebrew, or her goodly white Skin, delicate and tender she was. The meaning of it is,* by her fair Neck, is the beauty of her pro∣sperity; and so the delicacy of her Neck, through her prosperity, nothing must trouble her, let works that are troublesom and hard let others come to them if they will, But for her part she was tender and delicate and must en∣dure no burdens at all, nor no difficulty at all.

First, Her fair Neck.

Many are proud of their fair Necks and Skins,* so proud as they grow extream wanton by reason of it,* they must lay open therefore their fair necks that others may see them, see how white they are,* what fair Skins they have, and put black Patches likewise to set out their beauty and the whiteness of their fair Skins, and if that will not serve, e∣ven laying over a paint to make it fair if it be not other∣wise so;* nothing but Ease, and Delicacy, and pleasure is for them, as if they came into the world for no other end but to live bravely and be look'd upon, as if man-kind and all creatures must work and suffer to provide for these nice and delicate wantons, who yet are of no use at all in the world, certainly, God never gave any great estates in the Page  434 world for no other use but only to be brave withal, and keep their Skin white. Whatsoever estates men and wo∣men have,* yet except they endeavor to be useful in the world in a proportionable way unto those estates that they have they can have little true comfort of what they do en∣joy, the comfort of the lives of rational creatures certain∣ly it's not in a fair Skin, in a white Skin, their comfort is in being useful in the places where God hath set them,* their good consists in that. Man is born to labor, and there must be labor one way or other, every one is bound to la∣bor;* these fair white Skins, and fair Necks, Oh! what foul souls many of them have, their beauty is but Skin-deep. Oh! filthy and abominable in the eyes of God, and in the eyes of those that know the corruptions of their hearts. How would these fair necks be able to bear Iron chains for Christ? to be naild to the stake, to have such a Neck∣kercher put upon them as Alice Driver had?* You have it in the story of the Book of Martyrs, when they put the chain about her neck to nail her to the stake,* she gloried in it, and blest God for it: I but this Alice Driver was wont to plow, (for so she saith a little before in the story) her father did bring her up to plow,* she was not brought up so delicately as others were, and she could endure an iron chain upon her neck for Christ. It follows:

But I passed over upon her fair Neck.

Some carry the words as expressing Gods indulgence,* as if he was content to let Ephraim to prosper and thrive in their way, and not to bring any hard bondage upon them, but it's more like the other way that I find others to go. i.e.

I came upon her fair neck, and made the yoke to pass o∣ver.

So Hierom upon the place, saith when it's spoken of God (this Phrase, to pass over)* It's not only meant here in a Page  435 way of threatning, but it's alwaies so meant in Scripture, in a way of threatning of Gods passing over,* and it may very well be here a threatning expression following the si∣militude, for God is in a way of Allegory expressing him∣self after the manner of Husbandry, as when he threatens that they shall be yok'd.

And then Ephraim is compared to a Heifer that is taught, as if he should say, he would not willingly work. From whence the Note is,

That,*God looks upon dainty, tender, delicate people that mind nothing but their ease and delicacie with INDIGNATION. What! Ephraim must be so tender and delicate that no∣thing must come upon her neck! I'le make the yoke to come upon it (saith God.) When people through their delicacy they must live in the world and altogether be tended, and all things must be serviceable to them, and they of no use at all, God cannot bear it. And as for the eminency of a∣ny of you, either in estates, or honors in the world above others, it ought not to be the cause of envy, for it is God that puts the difference between one and the other; we do not envy that some should go finer than others, but this is that which neither God nor man can endure, That men and women should have so much in the world, and yet be so little useful to the world,* should be through their delicacy as if they were born for nothing else but like Babies to play withal. Saith God, I'le make the yoke to pass over them. But now, there are other manner of works, than servile works, though you do not put your hands to ser∣vile labor; But then you through your delicacy, if you meet with any hard work, will do nothing for God, the Lord looks upon such dispositions as sinful, and with In∣dignation, and God hath his time to bring them to hard∣ness,* as he hath done to many. How many delicate and fair necks that could not endure any difficulty hath God brought the yoke upon in these daies, that were so nice and tender, and complaining of every little difficulty in any Page  436 work that God would have them to do? God hath made the yoke to pass over ther heads, and to lie heavie upon their necks; God threatens this to the Daughters of Babylon, to the Antichristian party especially,* in Isa. 47. 1, 2. Come down, and sit in the dust, O Virgin, Daughter of Babylon, sit on the ground: there is no Throne, O Daughter of the Caldeans; for thou shalt no more be call'd, Tender, and Delicate. Take the Mill-stones and grind meal; uncover thy locks, make bare the leg, uncover the thigh,*pass over the rivers. And then in the 3. vers. Thy nakedness shall be uncovered, yea thy shame shall be seen: I will take vengeance, and I will not meet thee as a man. That which you cannot endure so much as to hear of now,* (your very ears are so delicate, as well as your necks) that I'le bring upon you.* Oh my Brethren! how much better is it to be willing to endure hardships for God, than to be brought to hardships by our Adversaries? And rather to put our necks under the yoke of Jesus Christ, than to have God put our necks under the yoke of his wrath and dis∣pleasure. But God hath his time to bring upon them hard things, and therefore though God spares you for your bodies, that you need not put your bodies to that ser∣vileness that others do;* yet be so much the more willing to do service for God otherwise, venture your selves among your kindred, that's the work that God calls Ladies to do: You meet with carnal friends that are honorable and of great rank in the world, now for one to appear in the midst of them for the Cause of God, this is as hard a work as to labor with ones hands, and they may do a great deal more service by such work as this, to speak for those that are Godly. When you come in company that is car∣nal, be willing to put forth your selves to endure hard∣ships in that way that God calls thee to, and God accepts of it; but if thou through the delicacy and niceness of thy spirit,* thy spirit comes to be as delicate as thy skin is, and thou must not displease any, nor suffer any thing for God, it's just with God to bring thee to suffer in spight Page  437 of thy heart. But it follows;

I'le make Ephraim to ride.

Still take this in a way of threatning; in Scripture it's applied both to a way of Mercy and Judgment,* in Isa. 58. 14. Then shalt thou delight thy self in the Lord, and I will cause thee to ride upon the high places of the Earth. And I find it in a way of Judgment,* in Job, 30. 21, 22. With thy strong hand thou opposest thy self against me, thou liftest me up to the wind, thou causest me to Ride upon it, and dissolvest my substance. And so there might be shown other Scriptures where this expression is in a way of Judgment, and so it's thought by Interpreters that it hath reference to the speedy captivity of the ten Tribes that they shall be carried out of their own Country. As if God should say, by his ease, and by his much feeding, in treading out the Corn he is grown so fat and lusty that there's no ruling of him; yea, but saith God,*I will ride him: though he kicks and spurns and is so unruly with his fat feeding, yet I'le put such a Curb in∣to his mouth, as I'le order him and rule him according as I please.* He is so fierce; for so I find that the word in the Hebrew that is for fierceness, tumultuousness, and insolen∣cy, it is by divers taken for the word that signifies, to be at Peace, because that Peace, and Ease, and Rest makes the hearts of men and women insolent. It was so with Ephra∣im, just like a pamper'd horse that is kept at full feeding, none can ride him; I but, I'le cause him to ride, saith God.

God hath waies to curb men and women that through their prosperity are delicate and unruly,* though they may champ upon the bit, and foam at the mouth, and stamp a∣gain, yet God will rule them; I'le cause Ephraim to ride.

Page  438
And Judah shall plow.

That is,*Judah shall take pains and go through many difficulties in the waies of my Worship, and shall suffer much while Ephraim lives delicately for a long time, yet Judah suffered more difficulty, Judah suffered much more difficulty and hardship than the ten Tribes did. And I think that this Scripture hath reference to those two Scrip∣tures that we find,* the first is in 2 King. 18. from ver. 3. to ver. 9. and the other Scripture is in 2 Chron. 28. 6. Ju∣dah shall plow and be kept in a great deal of hardship in that time when Ephraim was so frolick as he was. In 2 King. 18. you shall find the great Reformation that Heze∣kiah made in the Worship of God in Judah, and Jerusalem: And then for his suffering that you have in 2 Chron. 28. 6. and 2 King. 14. 13.* In 2 Chron. 28. 6. it is said, That Pekah the son of Remaliah slew in Judah an hundred and twenty thou∣sand in one day, which were all valiant men. It's a very strange Scripture, Israel, the ten Tribes they were worse than Ju∣dah: Israel forsook the true Worship of God; Judah kept themselves to the true Worship; and yet God let Israel so prosper that they did prevail against Judah and the Tribe of Benjamin, so as to slay in one day an hundred and twen∣ty thousand valiant men. Oh! what crying and shree∣king was there in the Country then, that of two Tribes an hundred and twenty thousand valiant men should be slain in one day. We think it's a dreadful battel to have three thousand slain in the Field, but here's a battel of an hun∣dred and twenty thousand slain in one day, and that of two Tribes. And in 2 King. 14. 13. Hoshea King of Israel took Amaziah King of Judah, the son of Jehoash, son the of Aha∣ziah at Bethshemesh, and came to Jerusalem, and brake down the wall of Jerusalem &c. Here they were put to a great deal of trouble even by Ephraim; Judah and Benjamin those two Trib that kept to the Worship of God were to put a great Page  439 deal of afflictions by Ephraim (the ten Tribes) that did for∣sake the Worship of God; in the forenamed place, 2 King. 18. there you may see how these reformed, and yet they suffered much difficulty. Strange is the Counsels of God concerning men.

For the first,*That Judah is said to plow. That is, They shall endure a great deal of trouble in the reforming what is amiss among them. From whence our Note is this:

That it is an honor for men to labor and go through difficulties for God while others are laboring for taking their ease:* Be not troubled that you see other people can take liberty to them∣selves to provide for their estates and comings in,* and to live bravely, Doth God give you an heart in the mean time to be willing to go through hard work for God? Envie not at them, thou art in the better condition, thou art plow∣ing for God; while they are providing for their own ease, thou art doing God service, and they are only providing for themselves, Oh! thou art far the happier man, the hap∣pier woman.

And then in the second place,* Take the plowing for the hard things they suffered for God, aswel as the hard things they did for God. Then the Note of Observation is this:

Let no men boast they live more at ease than others.* Others suffer more hardship than thou; do not think that God loves thee more than others: God loved Judah at this time more than Ephraim, and yet Ephraim lived bravely, and prevailed over Judah, and Judah was brought under in such a manner as this; Judah was Gods true Church, and Israel did apostatize from God, and yet one had more out∣ward prosperity than the other.* Thus many times those upon whom Gods heart is more set, they suffer hard af∣flictions: And those that Gods heart is not so much upon, they enjoy their prosperity.

Oh!* I beseech you consider of this point; for at this day, how many of our Brethren in the Western parts, Oh! the Plowers have plowed deep furrows upon their backs, Page  440 while we have been here (as it were) treading out the Corn; let not us think that God loves us more than them, they may be more dear to God than we; Judah was far more dear to God than Israel, and yet Israel must live jocundly and bravely.

Oh!* consider of this you that are of greater rank, all your life is treading out the Corn, you see your poor neighbors endure much hardship, Oh think not that you are higher in Gods thoughts than they, they may be more dear to God than you, and yet they may be put to difficul∣ties, and you may live bravely all your lives.

But that that may seem to weaken this Note,* is only this: viz. They shall plow. But the Hebrews do ordinarily make use of the Tenses, the Future and the Preter promiscuous∣ly; but if you put it to the Future, that they shall plow here∣after, they interpret it to signifie the Captivity of Judah, that they shal be carried into Captivity, and so be brought under by the Babylonians. Yea, but,

Jacob shall break his clods.

By Jacob, we must understand the ten Tribes. As if God should say here, That Judah shall be put to some difficul∣ties,* yet Jacob, the ten Tribes must be put to more; Judah shall be carried into Captivity; yea, but Jacob shall break the clods. Though Judah shall plow, yet the breaking the clods is worse than the plowing,* for that's more servil, For the Work-Master he is the chief, he goes on in plowing, but it is his Servant or Boy he may set to breake the clods after him. So, though Judah shall be brought to difficul∣ties, yet Jacob shal be put to more difficulties; for the Cap∣tivity of Judah was great, yet it was not so great as Ja∣cobs.

Or others thus:

Judah shall plow,* and Jacob shall break her clods.

That is, [Judahs clods] The expression we have here, Page  441 with the reference it hath to Judah, seems to carry this with it, That there shall be a time, though now you that are the ten Tribes, you are so delicate and proud above Judah, Judah is lower than you, and you despise them, yet time shall come that you shall be glad to joyn with Judah, and be as a servant to Judah, to break her clods, when God shall restore his people again; Judah shall return from his captivity and shall be taking pains in the Service of God; and it shall be well for you if you can but come and be as their servant.

Those that do forsake the true Worship of God,*though God may have mercy upon them afterwards to joyn them with his People, yet it is well if they may come to be in the meanest condition among Gods People, they should be willing to submit unto it; those that have dishonored God and sham'd themselves in times of tryal, to forsake the Truths of God, it's mercy that ever God will bring them to joyn with his Church again; But if he doth bring them to joyn with his Church they should think it a great mercy and be willing to be in the meanest condition, what must those men think to be Masters & Lords that have forsaken God and his Truth and have been very false for their own ends, to save themselves and states in time of tryal, shall they think in times of Reformation to bear all before them? Oh! it's mercy if they may be but admitted to break the clods, to joyn with those Servants of God that have been faithful and willing to serve him through diffi∣culties. It follows.

VER. 12.

Sow to your selves in Righteousness, reap in Mercy.

THE holy Ghost still goes on in this Allegory of Hus∣bandry, continuing the metaphor that he had in the Threatning, when he comes to exhortation. In the midst of his threats he falls to exhorting.

Though the sins of a people be great,*and Judgments neer, yet Page  442 who knows what an exhortation may do? who knows what an ex∣hortation may do to the worst people in the world? Oh! there were many things spoken concerning Israel that one would have thought it should have discouraged the Prophe to meddle with Exhortation. But God would have him yet exhort, one cannot tell what an Exhortation may do, in the most desperate hardness of mens hearts, and pride and stoutness of mens spirits, therefore the Prophet ex∣horts them, as if he should say, Well, if you would not plow, if you would not come under the yoke and be put into the furrows as you were threatned before, why then, sow to your selves, Oh! be willing to break up the fallow ground of your hearts, and sow to your selves in Righte∣ousness, and so you shall reap in Mercy.

Sow in Righteousness, and reap in Mercy.

I find some of the Antients they interpret this somewhat wildly.*

Sow in Righteousness: that is, (saith Hierom upon the place) Sow in the Law, in obedience to the Law, and reap in the Grace of the Gospel; that's his Interpretation; you shall sow in the works of the Law, and reap in the Gospel. This is far fetcht.

I find Luther upon the place, as Hierom goes somewhat too legal, (so Luther) because his heart was much in the Gospel; and he brings all Scriptures to the uttermost he can for expressing the Grace of the Gospel, he goes some∣what at the furthest the other way:

Sow in Righteousness: what's the seeds of Righteousness? that is,* saith he, The Doctrine of the Gospel tendering the Righ∣teousness of Jesus Christ: the attending unto this Doctrine of the Gospel, and imbracing this, that there is Righteous∣ness in Jesus Christ alone, this is sowing in Righteousness: for (saith he) what other Righteousness is there but this? When Reason would come to the highest degree of Righ∣teousness, Page  443 what is it that it doth, only this, to conclude Righteousness to be, to depart from evil, and do things that are good, but what Righteousness is this? But the Scripture Righ∣teousness is this: for a man to know that he hath no good at all in himself, that all his evil is pardoned in Jesus Christ, this is the Righteousness of the Gospel, and this is the seed, the seed of all good works: I name this, though I can hardly think that this is the scope of the Prophet at this time, yet there is a very good meditation from this which I see that useful man in the Church of God [Luther] goes on in, saith he, What madness and blindness in the Ad∣versary is there, that will urge people to sow, and yet they do reject and cast off this seed that they should sow? That is the Doctrine of the imputation of the Righteousness of Christ by faith, why saith he, in all Pulpits there's crying out to men for good works, that they would sow in Righteousness, but (saith he) where have they their seed? The thing certainly is an excellent truth that he hath upon the place: how vain is it for men to be taught to sow good works till they have got the seed? And the seed of all good works is, The Righteousness that we have by Jesus Christ; and therefore he falls a rebuking those that shall blame the Doctrine of the Gospel as the means of licentiousness, saith he, there's a great many when we preach of the Righteousness of Jesus Christ, think that we preach licentiousness, and that men may live as they list, it's quite contrary, when we preach the Righteousness of Jesu Christ, we preach the seed of all good works, and those that have this seed, good works will come out of them. But saith he further, They would have Righteousness, but what? they slight the Righte∣ousness of God making, the Righteousness of his Son, but they must have Righteousness of their own to tender up to God & then when they come to good works they wil slight Gods good works, and they will be giving to God of their good works, the world doth neglect those as light things, that is, the works of mercy, to receive the Saints &c. No, but Page  444 they will have other brave works, to build Churches, and Temples, and Monastries, and to lavish out gold about them, and they are the chief good works: they will not come to do the work as it were of a Servant, but rather the work of a Benefactor to God, for in relieving thy poor brother when none but thy self and God knows it thou dost the work of a servant then, but to build brave Temples, and Monastries, and lavish out Gold upon them; this is for you to be a Benefactor to God. But thus much for his speech.

Sow in Righteousness.

We know that the Prophet,* though he would lead the People to Christ, yet his preaching was most in a Legal way, Sow Righteousness: that is, Go on in the works of Righteousness, those works that are right, and just, and equal, such as you may give a good accompt of them be∣fore God and man;* as if he should say, Do not you think to put me off meerly with outward services, with offering sacrifices, and with this kind of pompous worship, in this superstitious way, I will never accept of these things; but let me have Righteousness, let there be the works of Righteous∣ness, according to the Rules of Righteousness, so work. And the Jews if they did but perform the the external works of Righteousness, they might have external Mercies, if so be there were a proportion between one work and another. If indeed they did some works of Righteousness, and not the other, then they could not expect mercy from God; but though there were no saving Grace in them, yet if they did but perform external works of Righteousness, and there was a proportion between one and another; there doth seem to be an external Covenant that they were under for outward Mercies that they should have for their outward Righteousness;* Not but that I think for Heaven there they must have true Grace and Godliness, as the Saints must have Page  445 now; but external Mercies were more annexed to external Duties than now among us.

You will say,* We have external Promises too.

Yea,* but that's made to Godliness in Christ Jesus.

Now from the words we may note,

First, That the Actions of men they are Seeds; such seeds as wil certainly come up:* other seeds may die in the ground & rot and never come up; but there is never an Action that thou performest, but it will come up one way or other, it will come up to something.

And secondly,*It will come up in the same kind; the seeds of Tares will not come up to Wheat; but it will be a Tare; and so the Wheat a Wheat: all our actions will come up in the same kind. Men neglect their actions, and think that when they have done, it's over, they forget what they did yesterday or the day before; but though you may for∣get it, yet it will come up in the same kind, though you think not of it:* I remember Pliny reports of some parts in Affrica, that when they sow their seeds, they go away and never look after it for many months together: So t is in many men they sow but they never mind what they have done, and quite forget what they have done till they must come to reap. But certainly thy actions there they lie and will grow up to something.

Thirdly,*The seed lies in the ground rotting a while, but af∣terwards comes up: so it is in our actions, they seem as if they were quite forgotten, but they will come up, yea, and good actions they seem as if they were wholly lost many times; well, though the seed doth rot, rot in the ground for a time, yet it will come up afterwards.

Fourthly,*The seed when it is sown it comes up through the blessing of God upon it; it's no endeavor of the Husbandman can make the seed come up, but he must leave it to the blessing of God. So the seeds of our Actions must be left to God, Gods Justice will make the seeds of the wicked come up, and his goodness and mercy will make the seeds Page  446 of the Saints to come up; leave thy actions to the blessing of God.

Fiftly,*The better the seed, is for the most part the longer it lies under ground. When you sow Wheat and Rye you sow it at this* time of the year, but when you sow Barly and Oats you sow them in the Spring time, but that endures not frost and snow as the Wheat doth. And so the best of our actions lies longest under ground.

The Minister of God they are Sowers of the Seed of the Word;*and the Hearers they should be Sowers too. The Ministers sows the Word in thy ears, and then thou shouldest take it from thence and sow it in thy heart, thy life and conversati∣on.

If our actions be seeds that we sow,* then large opportunities of do∣ing much service for God should be our riches: like a large field, that is sown with good grain, if thou hast a heart to im∣prove those opportunities.

Oh!* that we would but consider of this, That when the Lord gives to men and women a large opportunity for ser∣vice, God lets them out so much Land, Go (saith God) you must husband so much Land, and sow it for mine ad∣vantage: Many of you that are poor people you have not a foot of Land in the world, and you think that those that are Landed-men they are happy men; Doth God give you opportunity of service to honor him? Oh! thou hast got a great deal of Land, the meanest of you that have opportu∣nities of Service, God lets you out his Land, you have a∣bundance of Land and Ground that God gives to you, and a man should account himself rich according to the oppor∣tunity of his Service: As men in the Country account themselves rich according to the Land that they have to plow and sow,* in Levit. 27. 16. If a man shall sanctifie unto the Lord some part of a field of his possession, then thy estemation shall be according to the seed thereof. The meaning is, That if a man will sanctifie a piece of Land to God, well, what is this Land worth? Why (saith the holy Ghost) you shall Page  447 prize it according to the seed thereof, if it be a great piece of Land, yet if it be not fit to bear so much seed you must account it worth but little, but if it be a less piece of Land yet if it be fit to receive so much seed, then it's worth so much, thou shalt prize it according to the seed thereof: so the opportunities that are fit to receive much seed,* Oh! those opportunities should be rich opportunities; and we should account the price of our lives to be according to the seed thereof: Thou livest such a year, what's thy life worth? it's according to the seed thereof. And so for these four or five last yeers, Oh! what opportunities have we had for service for God? Now they are to be prized accor∣ding to the seed thereof, that is, as we might do service and work in these yeers. Then certainly if we must make the estimation of our lives according to the advantage of ser∣vice that we might do for God, then these last five years we may reckon for fifty. It's a great blessing to have a good seed time; the Lord hath blest us with this good seed-time. Oh now, what a folly were it for a man out of base penu∣riousness to save his seed, that he will not sow his ground, because he is loth to venture it, or through love of his ease he is loth to go abroad, it's somewhat cold, and he will keep by the fire side, and wil not go abroad to sow his seed. Oh! thus it is with us, we through our base unbelief, we will venture nothing for God, we are loth to put our selves upon any difficultie, Oh this is our folly.

Well,* It is not every seed will serve the turn.* Be sowers, but sow in Righteousness, let it be Righteous∣ness, let it be precious seed, In Psalm, 126. 6. They shall bear precious seed with them: Oh! there's many that sow vene∣mous seed, that will bring forth poysonful fruit, all their daies they have been sowing nothing but seed of unrighte∣ousness, yea, this field that God hath given to us, of oppor∣tunity of service for him, What have many done? what have they sown? they have sown salt in it: that is, They have sown their Passions, they have sown Contention, and Page  448 they have sown the seeds of Discord, for that hath been the cause that our field that we have had, those opportuni∣ties that we have enjoyed for God hath bin so barren, there hath been so much salt, the salt spirits of men and women have been so manifested in their Passion and Frowardness, and their Contentions one against another, that it hath made us barren:* In Prov. 6. 14. Frowardness is in his heart; he deviseth mischief continually, he soweth discord. And vers. 19. it is made one of the things that the Soul of God doth hate, That a man should sow Discord.* And so in Prov. 16. 28. Fro∣ward men sow strife. Oh! how many are there amongst us that go from one place to another, and tell you such a tale, and such a report, and sow nothing but strife and discord? Oh! it's that that the Lord hates. What! in such a time as this is to sow Discord! there could never have been a time wherein the sowing of Discord could have been so a∣bominable as in such a time as this is;* Oh! let men take heed of sowing Discord; God calls for the seed of Righ∣teousness.

And reap in Mercy.

For the opening of this,* I find many carry it, Mercy to men: that is, Do you sow the seeds of Righteousness, and let the fruits of Mercy be abundant amongst you. But to carry it according to that that is more like to be the scope of the holy Ghost.

By Mercy,* we are to understand, the Mercy of God. Now there's Two things that is to be observed in this phrase.

First,* That it is in the Imparative Mood, Reap in Mercy, not, Ye shall reap in Mercy.

Secondly,* In the Original it is, The Mouth of Mercy.

Now for the opening of the words according to these phrases.

For the First, That it is in the Imparative Mood, Reap in Mercy; not, Ye shall reap in Mercy.

This signifies these two things.

Page  449 1. The certainty of the Mercy they shall have. And

2. The readiness of the mercy, that it is ready at hand for them to possess; just as if one should say to you in your shops, Let me have this commodity and here take your mo∣ney, that is, here's your money readie and certain.

And then, from the other word, In the mouth of Mer∣cie.

Now if the Translators had translated it thus, Sow in Righteousness, and reap in the mouth of Mercy, it would have been obscure: but those that understand the Hebrew tongue, know the meaning of this Phrase to be nothing but thus much. The mouth of a thing is used for the propor∣tion and measure of a thing,* you shall have it thus in Lev. 27. 16. (the same Scripture that I quoted before for ano∣ther purpose) Thy estimation shall be according to the seed there∣of. Now the word in the Hebrew is, The estimation shall be to the mouth of the seed, that is, according to the proporti∣on of the seed so shall the estimation be. And so you have it in Exod. 16. 16. Gather every man according to what he shall eat.* It is the same here, To the mouth of every man, in a pro∣portion according to what's fit for every man.

You shall sow in Righteousness.

Thus, Sow in Righteousness, it's a poor seed that we shall sow: now God doth not say, you shall reap in Righteous∣ness, but in Mercy, from the mouth of Mercy. You take out of the mouth of the sack, and sow, but your poor pro∣portion that you sow, when you come to reap (if you be faithful) you shall reap according to the proportion of Mercy, what is fit for a merciful God to do, what is suta∣ble to the infiniteness of my Mercy, so you shall reap, not sutable to what you do and your proportion, but look what is sutable to the infiniteness of my mercy that you shall reap: It was so towards the Jews, if their obedience was but external, yet they should have mercy beyond their Page  450 outward obedience: but if it be applied to those that live in the times of the Gospel, indeed that which comes from you being so mixt as it is, is but poor, yet you may expect to reap,* not according to what you do, but according to what may manifest the infinite mercy of an infinite God; every man that shall in the uprightness of his heart, that is never so weak, and is imployed in very poor, and mean ser∣vices, yet if their hearts be upright they shall not reap ac∣cording to the meanness of the work, but look what glory and happiness is sutable for an infinite God in way of infi∣nite Mercy to bestow, that they shall have in the mouth of Mercy, sutable to Mercy. Thus you have the meaning of the word.

Now observe:* First, As a man sows so shall he reap; Though he shall reap more than he sows, yet he shall reap in the same kind; if he sows wickedness, he shall not reap mercy; but he that sows righteousness, he shall reap mer∣cy. It is a mocking of God, for men to think that though they sow wickedness yet they shall reap mercy,* therefore saith the Apostle in Gal. 6. 7. As a man sows, so shall he reap. God is not mocked, if thou thinkest to reap mercy when thou sowest wickedness, thou mockest God to his very face; If a man should go and sow Tares and say, I shall have a good crop of Wheat, would not you think that man mad, or he should think you a fool to tell you so and you beleeve him? So for you to think that either God or man should beleeve that you should have mercy when you sow not righteousness (I say) it is to mock God, and know, God is not mocked, for what a man sows, that shall he also reap, and they fruit shall be another manner of fruit, Thou shalt rent that which shall be bound in bundels, and thou bound together with it, and cast into unquenchable fire: But those that sow righteousness, there's never a seed of theirs shall be lost, they shall be recompenc'd for all their pains,* & labor, & sufferings, for so saith the Lord, Ps. 126. 6. That those that sow in tears, they shall reap in joy, there shall be Page  451 an assuring fruit to those that sow in Righteousness, for Righteousnss it is the most pretious thing in the world,* if it be true Gospel Righteousness, it is (I say) more worth, one right act is more worth than Heaven and Earth; God will not lose that seed, it's precious seed, there is more of God in one righteous Act of a Godly man than there is in all the works of Creation and Providence, (except Angels and Saints) than in all the whole frame of Creation.

The reason is this,* Because in all the Creation Gods Glory is there but passively, God works there and it is pas∣sively, and holds forth his glory; But now, when it comes to the Righteous Acts of the Saints, there is an Active way of glorifying God, there's an act of Gods life, There's an Act of the very Image of God, and the Life of God, and the Divine Nature is there, and therefore there is more of God in the working of Righteousness than in any thing else besides.

Oh!* let the Saints get a price upon the actions of Righ∣teousness, though there be much evil mingled, yet there's a great deal of the glory of God in every Action. If we were but grounded in this principle it would make us abound in the work of the Lord; so in the morning and in the eve∣ning let not thy hand rest, trust God with thy seed, do not be deterred with this difficulty and the other,*He that ob∣serves the wind (in Eccles. 11.) he shall not sow; and he that re∣gards the clouds, he shall not reap. Is it a duty that God re∣quires of thee; do not think, Oh! but it's windy weather, and ill weather: no, but sow it, Sow it in righteousness, and commit it to God, and thou shalt reap. Oh! blessed are those who have sown much for God in their life time, Oh! the glorious harvest that these shall have, the very An∣gels shall help them to take in their Harvest at the great day, and they need not take thought for Barns, the very Heavens shall be their Barns, and Oh the joy that there shall be in that Harvest, and the Angels will help to sing the Harvest song that they shall sing that have been Sowers Page  452 in Righteousness; but the confusion of face which will be upon those that were not willing to endure difficulty in plowing and sowing,* The sluggard will not plow because it's cold: and therefore shall beg in Harvest, and shall have nothing: in Harvest he will be crying for mercy, Lord, mercy now; But what fruits of Righteousness? No fruits of Righteousness, no Mercy. Oh! Reap in Mercy, that's a very observable expression as we have in all the Book of God, Not reap in Righteousness, but reap in Mer∣cie.

From whence our Note is, That after all we do, yet we have need of Mercy. Let us be the most plentiful in sowing the seeds of Righteousness, yet we are unprofitable servants af∣ter we have done all.

It is true,* An Act of Righteousnesse hath much in it.

Yea,* but it's Gods, so much as there is in it, it's bad, and after we have done all we had need come to God as beggars to cry for mercy; those men that have liv'd the most holy lives that ever men did live in this world, yet wo to them if they have not mercy; if they have not a Righteousness beyond their own, If mercy comes not in to plead for them, wo to Abraham, Isaac, and Jacob if mercy comes not in to plead for them, if at the great day if they have no∣thing to tender up to God but their own righteousness they are certainly lost and undone for ever. Al that we can do is infinitely unworthy of the Majesty of God, Oh! the text that you have in 1 Chron. 29. 14.* when the people did offer so much to God for the building of his Tabernacle, Mark how David was affected with it, Who am I (saith Da∣vid?) and what is my people, that we should be able to offer so willingly after this sort? for all things came of thee, and of thine own have we given thee.* And when David in 1 Chron. 22. 14. when David had provided a thousand thousand Ta∣lents of silver, and an hundred thousand talents of gold for the building of the Temple of God, besides brass and iron, Page  453 without weight,* yet when all comes to all, Out of my po∣verty have I offered this; so Arias Montanus turns it: In your books it is, In my trouble have I done this, but the same word that signifies trouble and affliction, signifies poverty likewise, and saith David, after al this, yet in my poverty have I done this; whereas this was a mighty thing that was offered. I remember Sir Walter Rawlegh it is in the 17. Chap. of his 2d Part,* and 9th Sect. he reckons up the sum of what David did there prepare for the Temple of the Lord, & he makes it more than any King in the world is worth, he makes it to come to three thousand,* three hundred and thirty, and three Cart-load of Silver, allowing two thousand weight of Silver, or six thousand pound sterling, to every Cartload; besides threescore and seventeen Millions of French Crowns: and yet when he had done all, Out of my poverty have I done this.* As if he should say, Lord, what is this in respect of thee who art the great God? If thou wilt but accept of this, I shall be infinitly bound to thee.

Oh my brethren,* let us learn for ever after all our duties not to be proud, keep your hearts low and humble before God; Hath God enabled thee to sow in Righteousness? our hearts are puft up presently: Oh no, thou must keep thy heart still under. Alas! such is the proudness of our spirits, if we be but enlarged a little in Prayer we are ready to be puft up presently: Oh! what's this to the service that a creature owes to the blessed and eternal God? hadst thou spent all thy daies since thou hadst any understan∣ding, night and day in the work and service of God, hadst thou been the greatest Instrument of Gods service that ever was in the world, yet thou hast cause to lie down at Gods Mercy-seat and cry, Mercy, Lord, Mercy for a poor wret∣ched vile Creature after thou hast done al,* we are so unable to do any thing our selves. It's an expression of Luther, The very Act of Thanksgiving is from God: And therefore be humbled, and cry, Grace, grace to al that hath been: And let all Publick Instruments not take too much upon them, Page  454 but lie low, And there's a man that's worth his weight in Gold, that can be an Instrument of great and publick work, and yet lie low before the Lord. Oh! did we but know God we would be so after our duties, we would be low.

There's a notable story I find concerning Cyprian when he came to suffer martyrdom,* and (you will say) that was a great service, to lay down his life for God: In his last prayer he had these two expressions, which are remarkable in it. The first expression was this,*Lord (saith he) I am prepared to powr forth the very sacrifice of my blood for thy Name sake, yea, Lord, I am prepa∣red here to suffer any torment whatsoever. These two expressions he had. You will say, Now sure∣ly this man might stand upon his terms with God. (But he goes on) But when thou doest lift up thy self to shake the Earth, Lord (saith he) un∣der what clift of the rock shall I hide my self, to what mountain shall I speak even to fall upon me? As if he should say, Lord, though I be here ready to give up my body to be massacred for thee, to give up my blood to be an offering, and to suffer any torment, yet when I consider what a God I have to do withal, if thou shouldest deal with me as I am in my self, Oh! I must cry to the Rocks to cover me, and the Hils to fall upon me. Oh! this should teach us to keep our hearts low and humble af∣ter we have done the greatest work whatsoever. I remem∣ber one of the Germane Devines when he was full of fears and doubts, when he was to die: say some to him, You have been so imployed,* and have been so faithful, why should you fear? Oh! (he gives this Answer) The Judge∣ments of man and the Judgments of God are different; I am to go before the great and Al-seeing God: though it's true, God would not have us daunted with any terrible apprehensions of him, but yet he would have us be possest with reverence so as to be humbled when we think what a God it is we Page  455 have to do withal: you must reap in mercy, Oh! this shall be the song of the Saints to all eternity, Mercy, Mercy: Not un∣to us, Lord, not unto us, but unto thy Name be the praise.

And then the other Note from that expression that we have there is,*That God will give abundantly above our works. Oh! it's a point that hath very much encouragement to poor troubled sinners that are low; raise up thy faith, it's not what thy work is, though it be low and mean, and though there be many failings in thy work, yet is there up∣rightness, are they seeds of Righteousness that thou hast sown, thou shalt reap according to what shall honor the mercy of an infinite God at last.* I remember Alexander when he was giving a gift to a poor man, Oh! the poor man dar'd not receive it, it was too great: yea, but saith he, though that be too great for thee to receive, yet it is not too great for me to give. So I may say to poor souls, when they hear of the glorious promises to poor people, Oh! their hearts are ready to think, this is too good news to be true, it is too great a mercy for thee to receive, as thou art in thy self, but if God will give according to the pro∣portion of his mercy, it is not too great for him to give.

Now that's the way that God will deal with those that are in Covenant with him, that have all their fruit to come from the seed of righteousness: Christ in the heart. I say there the Lord will deal according to the proportion of in∣finite Grace.

Take this one Meditation, That where there is any up∣rightness when thou shalt come to reap from God thou shalt reap so much from God as must manifest to all Angels and Saints to all eternity,* what the infinite Mercy of an infinite God can do, and that' enough one would think; the poorest Christian that doth but the least for God when he comes to reap shall have an Harvest that must manifest the infinite riches of the infinite mercy of God, and what he is able to do for the raising up of a Creature to glory. Page  456 Comfort thy self in this, in thy poor low condition in which thou art, and in the performing of thy poor servi∣ces. Thus for the manner of the Phrase.

Break your fallow ground; for it is time to seek the Lord till he come and rain Righteousness upon you.

Break up your fallow ground &c.] The Prophet exhorted them in the words before, to sow in Righteousness, that they might reap Mercy.

But you must not sow without plowing,* that were a pre∣posterous way, therefore though the words come after, yet the thing is to be done before. Look that you plow up the fallow ground: you have been sinful and ungodly in your way, It will not be enough for you now to set upon some good actions, we will do better, we will do such and such good things that God requires of us: No, that's not the first work you must fal upon, but it must be to plow, to plow up your fallow grounds.

In this expression you have here implyed,* first, That the hearts of men naturally are as follow grounds, nothing but thorns and bryars grows upon them, they are unfit for the Seed of the Word. And by this word is here meant these three things; when he bids them plow up their fallow grounds.

First, The work of humiliation, the Truths of God, both of the Law and of the Gospel must get into their hearts, and rend up their hearts, even rend it up as the plow doth rend up the ground.

And secondly, That weeds, thorns, and bryars must be turned up by the roots, the heart must be cleer'd of them; It is not enough to weed out a weed here and there, and to pluck out a thorn here and there, but plow up the ground, turn all upside down, and get up al the baggagely stuff and thorns that was in your hearts heretofore.

And then thirdly, Get a softness to be in your hearts; Page  467 as when the ground is plowed, that which was before hard on the outside, and bak'd by the heat of the Sun, being now turned up there is a soft mould of the ground, and so by the softness of the mould of the ground it is prepared to receive seed.

There are many evils in us that we would reform,* but we have not been humbled for them, for our ceremonies, and subjection to* false Go∣vernment of the Church, Who hath bin humbled for these things, as sin? We re∣form them as things incon∣venient,* but not being hum∣bled for them as sin, the ve∣ry roots of these things are in the hearts of many, so as if times should change, a di∣stinction would serve their turn to come and submit to them again, so that we sow before we plow.* I find in Jer. 4. 3. you have this ex∣hortation even in termiminis, That, They must plow up the fallow-ground of their hearts (only exprest a little fur∣ther) They must not sow among thorns. They must not think to mingle that which is good with that which is evil, it may be a few good seeds are brought into a business, yea, but there is a great deal of evil. My Brethren, take heed of being deceived that way; many though they do not in∣tend to deceive you, yet they may deceive you by mixing some good things with a great many evil, and therefore examin things. But I note this place in Jeremiah the ra∣ther from the consideration of the time of Jeremiahs Pro∣phesie. Page  468 You shall find that the time of Jeremiahs Prophe∣sie was in Josiahs time. Now the time of Josiah was a time of great reformation, there was very much reformation in his time, yea, but saith Jeremia, What though you did re∣form, what though you do many things, you sow among thorns, you do not plow up the ground, you are not hum∣bled, the roots of your sin are not got out of you, and therefore though there be a great deal of ill stuff that seems to be cast out, and many good things are set upon in the Worship of God that was not formerly, yet you must plow, plow up your fallow grounds. The holy Gost joyning of them together, Sow Righteousness, and plow up your fallow ground.

This Note I would have you observe, That there are some that do Sow, and not Plow, and there are others that do Plow, and not Sow, but we must joyn both toge∣ther.

There are that do Plow, and not Sow; that is, They (it may be) are troubled for their sin, it may be much humbled for their sin, but they do not reform, after their Humilia∣tion there doth not follow Reformation.

Now as Reformation, where Humiliation hath not gone before, usually comes to little purpose, so Humiliation where Reformation follows not after, comes likewise to little purpose.* In Isa. 28. 24. Doth the Husbandman plow all day to sow?

The text is brought to note thus much,*That God observes his times; and that is the scope of the text, that we must not be offended because that the Lord doth not do things as we would have him alwaies, that is, he lets wicked men prosper sometimes, and the godly suffer afflictions, but as if the holy Ghost should say here, let God alone with his work, God observes his times and seasons, as the Plow-man doth, he doth not alwaies plow; so God hath his times and seasons and knows when to relieve his Church and af∣flict his Church, and when the wicked shall prosper and Page  469 be brought into adversity, God instructs the Plow-man to know his season, and so doth he, and therefore be not of∣fended. And so should we know our seasons, we should observe our times to be humbled and reform, to reform and be humbled. But this for the Reformation of a State.

But the plowing of the heart, that's the thing that is here especially intended, and I desire to apply it particularly to every man and woman. Those who have such sore necks who cannot bear the yoke, yet you must be Plow-men and Plow-women, for Alice Driver that I told you of, her fa∣ther brought her up to plow, and both men and women, the daintiest Ladies of all must hold this plow that is here spoken of. Now for this plowing of humbling your hearts it is for the getting in of Truths into your spirits, that may rend up your hearts, I'le name some few Truths that are as it were the Plow-share, that you must not only know them, but labor to get them into your hearts.

As first, That such is the vileness of every sin, as it sepe∣rates the soul from God and puts it under an eternal Curse. This one Truth, you must get this into your hearts, and get it deep into your hearts, it will help to unloosen the roots of the thorns and bryars that are there, the setled appre∣hension of this Truth.

And then secondly, This Truth: That, there is such a breach between God and my soul by sin, that all the po∣wer in all the Creatures in Heaven and Earth is not able to make up this breach, here is a sharp plow-share to get into the heart.

And then thirdly, This Truth, that by nature I am full of this sin, my heart is full of it, all the faculties of my soul are filled with sin that is of such an hainous nature. Here is a sharp plow-share to get into the heart.

And then fourthly, That every action that ever I have done in all my life, in my unregenerate estate, it is nothing else but sin, nothing else but sin that hath such a vile na∣ture.

Page  470 Yea further, That if any sin be pardoned to me it is by vertue of a price paid that is more worth than ten thousand worlds: This Truth. Now here's the Gospel as well as the Law, for the plowing is but the spiritualness of the Law, the Truths of the Law in a Gospel way, for you must take notice that the Law [as Law] accepts of no humiliati∣on for sin, it is as it is reveal'd in a Gospel way, in a Gos∣pel way it doth tend to humiliation, for let men be hum∣bled never so much, the Law never accepts of them for their humiliation, but the Law in a Gospel way so it comes to humble the soul so as to do it good. Now therefore the Consideration of the Truths that the Law requires, having reference to the Gospel they serve for the humbling of the soul; Now get in these truths and see what they will do in thy Soul, you must work them in, And let conscience be put on to draw this plow, These are as the Plow-share, and the working of Conscience is the drawing of this plow; while the plow stops (as when it meets with a thorn and bryar) now a strong Conscience will draw it on, and will make the thorns and bryars to be rent up by the roots, if the Conscience be put upon with strength to draw these Truths in the soul; and though they put you to pain, yet you must be content to draw them on in the soul; And if these and the like Truths be got into thy soul, and thou beest at plow, and thy Conscience be drawing, This is that I shall say, God speed the Plow, yea, God speed these Truths that Conscience is drawing on in the soul, for it may tend to a great deal of good, to prepare thee for the seed that may bring forth Righteousness and Mercy to thy soul for ever. I confess it is a hard work to be thus plowing; In∣deed for men and women only to hear Sermons, and be talking and conferring of good things, these things are pretty easie, but to go to plow, to plow with such Truths as these are, to get up the thorns and bryars by the roots, this is a very hard task; but we must be willing to do it, and to continue plowing; as the fallow ground must not Page  471 only be plowed once,* but (it may be) it may stand in need of plowing the second and third time before it may be fit for the seed to be cast in, and so it must be with our hearts. It may be some of you have got in some Truths,* and you have been plowing; yea, but since that time you have had many weeds and thorns grown up, and you must to plo∣wing again; it may be it is divers yeers ago since you have been thus plowing,* and your hearts have lain fallow all this while, do not think it enough that once you have been humbled, but be often plowing up this fallow ground, you were as good have the plow get into your hearts though it be sharp, as to have the Sword of Gods Justice be upon you. We have in these times a wanton ge∣neration that have risen up, that cannot endure to go to plow, they would be doing nothing but taking in the sweet, (as I told you before in a former Exercise) Treading ut the Corn. But this plowing they cry out of meerly through a wantonness, and tenderness of their spirits, a sinful tenderness, because they would have nothing but jo∣lity and licentiousness in their hearts and waies,* yet the Scripture in Luke, 9. 62. compares the Ministers of the Go∣spel to the plow, He that puts his haud to the plow and looketh back, is not fit for the Kingdom of God, not fit to be imploy∣ed in the administration of the Gospel. Though these men cry out so much of humiliation for sin, which is as strange a Generation as ever have risen up, that should cry out of that, when there's nothing more humbles for sin than the price that was paid for sin in the blood of Jesus Christ, and there is no such sharp plow-share as that. If I were to preach one Sermon in all my life for the humbling of men for sin, I would take a text that might shew the great price that was paid for it, and therein open the breach that sin hath made between God and mans soul. But they will not make use of the Gospel neither, so much as to be a plow to plow the heart for the work of humilia∣tion.

Page  472 Well,* God hath prospered this work heretofore, and notwithstanding al the wantoness of mens spirits this way, yet (I say) still, God speed the plow, God speed this way of plowing the hearts of men, and getting in those Truths that do humble the hearts of men for their sins; these were the Truths that God hath blest in former times, and there's none that ever did live to the honor of the Gospel so much: for this generation that is come up, they talk of the Gospel, but they live not to the honor of it, the Gospel hath not honor by them, nor Jesus Christ hath not honor by them. But the former generation of men, though in some things they might fail, yet certainly God blest them in their way so far as it was according to Truth.

No mervail though these men bring forth such little fruit of Righteousness,* it is, because they sow among thorns,* presently they are up at the top, and so confident presently in their way, their seed is among thorns and therefore it doth not prosper. And thus much for this expression about the plowing up of fallow grounds, both in reference to general Reformation, and Hu∣miliation, and concerning mens Souls in particular. It follows;

For it is time to seek the Lord.

It is time.*

First,* Yet you have time to seek the Lord; 'Tis well for you that you have time to seek the Lord; It is mercy that there is any time at al to seek the Lord. It might have been past time with you for seeking the Lord, God might have forc'd his honor from you in another way, have fech't out his glory from you in your eternal ruin, Oh! 'tis mercy that God will be sought of you,* and therefore plow up your Page  473 fallow ground, and sow in Righteousness; for it is time to seek the Lord. Oh! you that are the oldest and wickedest, and yet live still, Oh! remember this Scripture; yet, you have time to seek the Lord, It is mercy that you have any time to seek the Lord: If you did but understand what this mercy were, ye would fal down with your faces upon the ground and bless the Lord that you have yet time to seek him. What do you think those damned creatures in Hell would now give, if it might be said of them, That they have time to seek the Lord, if they might have but one hour more to seek the Lord with any hope to obtain mercy from him? What you are now, they were not long since: Oh! do you fear and tremble, lest, if you not seeking the Lord, you ere long be, as now they are, that it shall be said of you, Time is gon, time to seek the Lord is past; I will not now be sought of you; Seek the Lord while he may be found, and call upon him while he is near, It was a speech once of a woman in terror of Conscience,* when divers came to her (it was in Cambridge) divers Ministers and others coming to her in way of comforting of her, she looks with a gastly counte∣nance upon them, and gives them only this Answer, Call time again: If you can call time again, than there may be hope for me: but time is gone.

Oh! that we had hearts to prize our time, to seek the Lord therefore while he may be found. And when thou goest home, fall down upon thy face before the Lord, and bless him that yet it is time to seek the Lord. It is time for the publick, through Gods mercy it is time, yet for us to seek the Lord. It might have been past time; and who almost that did desire to know any thing of Gods mind for seven or eight yeers ago or more, but did think that Englands time was even gone of seeking God? But the Lord hath been pleased to lengthen out our time to seek Him; and this we should prize and make use of.

Page  474
Secondly,* It is high time to seek the Lord.

For first,* God hath been long time patient towards you. He hath been long suffering, there is a time that the Lord saith, He will be weary with forbearing, and therefore the Lord having suffered so long, it is high time for you to seek him, for you to look about you, lest the Lord should say, That he would be weary in forbearing, and forbear no more. It is fit you should seek the Lord at all times, but now it is high time when God hath been so long suffering towards you; how do you know but that the time for the end of patience is at an end? And that is the second con∣sideration, God hath been long patient.

And 2.*Mercy it is even going, for Judgments are now threat∣ned by the Prophet: as if the Prophet should say, if ever you will seek him, seek him now, God is going, and Judgments are at hand, and therefore it is high time for you to seek the Lord. As a Prisoner when he is at the Bar, he is plea∣ding a great while when the Judg is at the Bench,* but if he sees the Judges ready to rise off the Bench, and if they be gone, then he is gone and undone for ever, then he lifts up his voice, and cries out, Mercy, mercy. So it is high time to seek the Lord, high time, Mercy is going, Judgment is at hand; God as the Judg is going off the Bench, now cry, crie out for your lives or you are undone for ever.

Oh!* this may well be applied to us both in the general, and in the particular, it is high time, God hath shewn him∣self to be going and departing from us, only there hath a company of his Saints been crying, and as the Lord hath been going from us yet they have lifted up their voice and cried to the Lord, so yet he grants us time.

And then thirdly,* It is an acceptable time, because now God calls upon you, and he holds forth the Scepter of his Grace towards you, therefore it is now acceptable to seek God, seek him now and he will be found, 2 Cor. 6. Now is Page  475 the accepted time,*the day of salvation, while you do enjoy the means of Grace, while God is offering mercy in the Gospel it is the accepted time, therefore now is the time to seek the Lord, The misery of man is great upon him for not kno∣wing his time,* in Eccles. 8. 6. There the wise man saith, There is a time for all things, but therefore is the misery of man great, because he knoweth not his time. Oh! 'tis true in this regard, we know not our time and therefore is our misery great up∣on us.*O that thou hadest known at least in this thy day those things that concern thy peace; missing of time is a dangerous thing; That may be done at one time with ease, that can∣not be done at another time with all the labor that possibly may be:* Thou canst not tell what may depend upon one day, upon one minute, perhaps even eternity may depend upon this moment, upon this day. A man goes abroad from his family and gets into company, perhaps into an Ale-house, or Tavern to drink, and there spends the day in wickedness; thou doest not know but upon that time the day of thy eternitie may depend, it may be cast upon that day; as Saul was cast upon that act of his, saith Sa∣muel to him, The Lord had thought to have established thy King∣dom, but now he will not; so God may say, Well, notwith∣standing all thy former sins I would have been content to have past by them, if thou hadest sought me upon this day: The consideration of this would make us take heed how we spend our time, how one spends any day in ones life. A Marriner may do that at one time that he cannot possi∣bly do at another.* He hath a gale of wind and now he may quickly get over Sea, but if he staies till another time, if he would give his heart blood to get over he cannot: and so sometimes thou hast such gales of the Spirit of God as may do good to thy soul for ever, take heed thou doest not lose them, if thou losest them thou maiest be undone for e∣ver. Oh! 'tis fit to wait upon God for our time, and if God gives us time take heed we do not trifle and say, we shall have time hereafter: therefore in Phil. 2. 12. the Apostle Page  476 saith,*Work out your own salvation with fear and trembling: (and it follows) for it is God that worketh in you, both to will and to do. What a connexion is there? If God work the will and the deed, what need I work at all? Nay, the connexion is thus, Do you work out your salvation with fear and trembling, take all opportunities you can, let the fear of God be upon you, so as to omit no opportunity, for you do absolutely depend upon God, that if he doth with∣draw himself from you, you are undone for ever, for you can do nothing of your selves, for it is God that worketh the Will and the Deed.* As if we should say to a Marriner, Be careful, take your wind and sail, for al your Voyage depends upon God, if you neglect your opportu∣nity you are gone. It is time for the youngest of all to seek the Lord, As soon as ever you begin to have the dawning of reason it is time for you then to seek the Lord, Oh! that you did but know your time. Oh! but what time is it for old ones, for those that have neglected seeking the Lord the most part of their lives; Is it not high time for you to seek the Lord, who have spent so much of the time of your lives in vanity and folly as you have done? The re∣mainer of the time you have is uncertain, and yet suppose you should have so long a time as in the course of nature you are like to live, yet many of you cannot have so much time to seek the Lord as you have had in departing from God, you cannot have so much time to honor God as you have had to dishonor him: and therefore is it not time for you to seek the Lord? I remember it is said of Themistocles, that he died about an hundred and seven years of age,* and when he was to die, he was grieved upon this ground, Now I am to die (saith he) when I begin to be wise. And certainly it cannot but be a grief to a man or woman, though they should be godly, to think, Why through Gods mercy, the Lord hath begun to work Grace (I hope) in my heart, yea, but assoon as I begin to know God, and have any heart to serve him in this world, I must be taken out of this world: Page  477 It was a proverbial speech once,*Weighty things to morrow: you shall find it in Plutarchs lives. Oh! take heed this proverb be not fulfill'd concerning you, Weighty things to morrow, take weighty things, things of infinite consequence while you have time, Let weighty things be regarded then.

It is time to seek the Lord.

Time,* Certainly our time is now for the publick as much as ever to seek the Lord, for never did God give us such an opportunity for honoring him as of late.

Never any Nation in the world had a greater opportuni∣ty [ 1] for seeking God and honoring of him than we have had; we were like to have been befool'd of our opportu∣nity of getting mercy from God: but the Lord hath given it us again, and betrusted us with an opportunity again after it was got even out of our hands; Oh! let us then catch hold of it now, and bless God that we have it even restor'd to us again, and let it be a strong argument upon us now to seek the Lord, seeing we have an opportunity yet to do it, we have the liberty of his Ordinances more fully than ever, let us not be befool'd of it.

And certainly it is time in a more special manner now [ 2] for us, because that things are in so great a confusion, that every body is at their wits end almost: alas our wise Coun∣sel that is at the stern, yet they are fain to depend upon meer providences, and casualties, and the truth is, there is such a confusion of things, that if God should say to the wisest man in the Land, Well, do you contrive which way you think things should be best, and I'le do according to your contrivance, they could scarce tell what to say, or what to determine of, if God should leave it to them: such a confusion there is, that in a rational way you could not tell how to determine of things, Is it not time to seek the Lord then?

Page  478 [ 3] We thought it was time to seek the Lord when we were in great danger of the Adversaries; that they would come to our gates. Surely it is as great time to seek the Lord now, to seek the Lord that when he hath delivered us from our enemies that we may not devour one another. And when God hath given us some rest from them and said, Well, all that before you were afraid of was, That the E∣nemies would prevail and then you could do nothing, but I have queld their power in a great measure, and now set upon the work of Reformation, Oh! we are now at a stand and know not what to do, and we go on in such craf∣tie waies one against another that every one is at a stand. Oh then, it is time for us to fall down upon our faces, to seek God to direct us, to regard the great opportunity that God hath put into our hands.

[ 4] We only now want light to know what to do, and therefore whereas heretofore we have sought God for po∣wer that we might be able; now we are to seek God for light that we may know how to improve our ability, see∣king God; To labor to put our selves into such a disposi∣tion as God doth use to communicate mercy to his People in, besides praying to God. There's those two things in seeking God, Praying to him, and laboring to put our selves into such a way and disposition wherein God doth use to meet with his people, and communicate himself to his People.

Till I come and rain Righteousness upon you.

The word that is here translated [Rain] it doth some∣time signifie to Teach,* it is of the same root; and the Scrip∣ture makes use of that similitude of Rain, for Doctrine; be∣cause of the likeness of Doctrines distilling as the Rain, therefore one word in the Hebrew is used for both.* And therefore I find divers in Interpreters go that way, Ply the work until he teaches Righteousness; and so it is a Prophesie of Page  479 the Messias, do you Sow Righteousness, and plow up your fallow ground, for it is time to seek the Lord, till the Messias shall come and teach you the Righteousness of God. So they carry it. But take it is it is here.

Ʋntil he rain Righteousnes.* And then there is these things in it.

First, I'le open what is meant by Righteousness, and then Rain.

By Righteousness is meant,* First, That God will deliver them from oppression, that though they have unrighteous dealing with men, yet they shall have righteous dealing with him. And this is a great mercy to a people that God shall undertake that there shall be nothing but righteous dealings betwixt them and himself.

Secondly, By Righteousness is meant, The fruit of Gods faithfulness in the fulfilling of all those promises of his for good un∣to them, wherein the Lord doth stile himself Righteous. (Saith he) If you will now plow up your fallow ground, and seek the Lord, the Lord will deliver you from oppression, and the Lord will make good all his faithfulness to you, ac∣cording to all that good word that he hath promised.

And this Righteousness it shall be Rain,* that is: First, to note that all their good and help it must come from Heaven as the Rain doth, as if the Prophet should say, If you look to men, yea, to men in publick place you have little hopes that there should be such righteous dealings, or to expect that the good Word of God in all his Promises to his Peo∣ple should be fulfilled, yea, but look to Heaven, saith God, I'le rain, it shall come down from Heaven by waies that are above nature, that are above the power of man, I'le rain Righteousness; seek him therefore till he rain Righteousness, be not discouraged though you should see those in publick glace to carry things never so unrighteously, yet seek the Lord till he rain Righteousness.

Secondly, By raining Righteousness is meant, the plenty of Righteousness, that Righteousness shall come in abundance. Page  480 It may be now, some men may meet with some Righteous dealings and be encouraged when things are at the best a∣mong men, but this Righteousness comes but by drops, yea, but seek the Lord till He Rain Righteousness. What is it to have a few drops of water? You may go into your Garden, and with a little pot of Water, water the Herbs; yea, but when it rains down water, then the earth is refreshed. And so saith the Lord here, Seek me till I come with a shower of Righteousness, and rain it down upon you.

Thirdly, Till he rain Righteousness. That is, Till I work so graciously in the works of my Righteousness to you, as shall make the Seeds that you have sown to be fruitful, to grow up to the honor of my Name, and to your good. Now there are many godly amongst you, and they sow Righteousness, they do many good Actions, but alas, it is kept down still by the scorching heat of the Oppressors; in places where Oppression prevails, many godly, truly godly men and women they sow much seed of Righteousness, but there is little good comes of it, and all is kept down: yea but saith the Lord, Seek me till I rain Righteousness, I'le rain from Heaven such showers that shall be the fulfilling of my Promises to you, that shall make all your righteous actions grow up to the praise of my Name, and the good of your Brethren, Oh! what a blessed time is this, when there shall be nothing but righteous dealings, and all the faith∣fulness of God shall be fulfilled, and there shall be plenty.

The Notes are:

First,*That God will come to sow Righteousness in time. Those that plow and sow in Righteousness God will come in way of Grace and Goodness to them;*Prov. 11. 18. To him that soweth Righteousness shall be a sure reward. Be not discouraged you that sow Righteous seed; for it is not with the seed of Righteousness as with the seed that is sown in the earth, for if that do not come up in such a certain time, it will ne∣ver come up; but you cannot say so of the seed of Righte∣ousness, it will come up.

Page  481 Secondly,*God sometimes comes not presently in raining Righ∣teousness upon his people that do sow Righteousness: Seek the Lord till he comes and rains Righteousness: As if the Pro∣phet should say, You have hearts to seek the Lord, to be humbled, and reform, to sow in Righteousnesse; well, be not discouraged, continue seeking, stay till he doth rain Righteousness. After the seed is sown, you would fain have a shower the next morning, but (may be) it will not be the next morning, stay till Gods time; God doth not alwaies hear the prayers of his people so as to answer them when they would. It is very observable concerning Eli∣jah, at one time when he cried for fire to come down upon the Sacrifice, it came down presently: but when he cried for rain, he was fain to send his servant seven times: Elijah did not get Rain from Heaven so soon as Fire from Hea∣ven.

The Third Note is this,*That those that seek aright will con∣tinue seeking God till he comes and rains Righteousness. There is an excellent Scripture in Psalm. 101. 2.* saith David, I will behave my self wisely in a perfect way; O when wilt thou come unto me? I will walk in my house with a perfect heart. As if the Prophet should say, Why Lord, 'tis thy presence I de∣sire more than a thousand worlds, and I'le endeavor to be∣have my self in my house, in my family, not only in the pre∣sence of others, but in my family, in the most perfect way I can: Lord, when wilt thou come? It seems God did not come and manifest Himself presently: though David did behave himself in a perfect way in his house, yet David professes he would wait still. There's many Scriptures may be given for this, and many arguments why a gracious heart will not leave over seeking till the Lord comes.

'Tis the Lord I seek, and he is a great God, and is fit to be waited on, though he doth not come presently. We think it is a matter of State,* because of the distance that there is between one and another to make them stay, Why should we think much that we should wait upon the great and In∣finite Page  482 God? And perhaps you pray, and find no benefit; it is fit for you to wait upon God. There is an infinite di∣stance between God and you,*Seek till he comes. If you do not get that, that you seek for, yet you are doing your du∣ty, and that is enough.

[ 1] This is a very great evil among many, They are praying and seeking God, but they only have their eyes upon what they shall get by seeking God, and if nothing comes of it, then they are discon∣tented; whereas meerly the consideration of that, that thou art doing thy duty should be enough to quiet thy heart.

[ 2] And then further, Thou canst not be better certainly than seeking God. Whither wilt thou go? If thou leavest see∣king God thou turnest from thy own mercy to vanity. And hast thou a temptation to leave off seeking God? shalt thou get any thing by it? Certainly thou canst not do bet∣ter, and therefore seek the Lord, seek the Lord Till he comes,*Isa. 30. 18. is a most excellent Scripture to uphold the heart in seeking God though God do not seem to come. The Lord is a God of Judgment; blessed are they that wait for him. You are not a man or woman of Judgment, you know not when it is a fit time that things should be done; But God is a God of Judgment, he knows how to do things in Judgment; and therefore blessed are they that wait for him. Think of this, and deny your own Judgments, and your own thoughts, and know that you are waiting up∣on God, that is a God of Judgment, that is infinitely wise to come to his People in a fit season, and to come so that at last you would not wish that he had come sooner.

And know, That all the while you are waiting, God is wor∣king good. We are waiting upon mens doors, and they take no notice of it: but if we knew that all the time we are a waiting our Petition were a reading and they in con∣sultation about it, and we only waited for the issue of the consultation, it would satisfie us. And so a gracious heart may be assured of this, Hast thou sought the Lord in the Page  483 truth of thy heart? The thing is not come yet, but ever since thou hast sought the Lord the heart of God hath been thinking of that thing which thou soughtest him for, and wilt not thou be seeking God still till He doth come?

And then, While thou art seeking God, thou art not altogether [ 4] without some dews; Indeed God doth not come and rain in showers, that Righteousness that he will hereafter, but surely thou hast dews, thou hast some encouragements, and do not slight those dews of Gods Grace that thou hast, for then thou maiest stay the longer before the showers of Righteousness come; prize the dews of Gods Grace and the showers of Righteousness they will come the sooner. Many Christians though they have many dews of Gods Grace upon their hearts to refresh them, yet because they have not showers they think it is nothing; what hast thou no dews of Grace? What is it that keeps thy heart so ten∣der as it is? Thou wouldest not for a thousand worlds wil∣fully sin against God, certainly if thy heart were hardened the Truths of God would not get into thy heart so as they do: Indeed the rain comes in a visible way; yea, but there are dews of Grace that come in a secret way: Thou doest not indeed see the comings in of those dews of Grace up∣on thy heart, yea, but others may see the effect of those dews.

And then lastly, Seek the Lord till he comes; why? Because when he comes he will come more fully a great deal. It was a no∣table [ 5] speech of Mr. Glover the Martyr, when he had been seeking God for the raining of Righteousness,* he was wil∣ling to give his life for God, and yet God had absented him∣self from him, Oh! God was not come, he complain'd to his fellow Austin, that God was not come; well, but saith his friend, he will come; and give me a sign before you die, if you feel the Spirit of God come to your heart: well, the poor man continued all night, when he was to be Page  484 burnt the next day, and yet he was not come, yea, the Sheriff came to carry him to the Stake, and yet his heart was dead. But he goes on till he came within the sight of the stake, and then the holy Ghost came into his heart, and fil'd him with joy, so that he lifts up his hands and voice, and cries, He is come, he is come. Now there came a shower of Righteousness upon his heart, he was content to seek the Lord till he came.

And that may be a fourth Note,*That those that are con∣tent to seek God till he comes, when he comes he will come with plentiful showers in raining Righteousness. Oh! how many! how many cursed Apostates are there that will curse them∣selves one day for not continuing seeking of God till he comes? Perhaps there are some that have had some convi∣ctions of conscience, and because they have not had encou∣ragement presently they were discouraged, and so thou hast basely gone back, and now God hath left thee, and thou art become a base useless Hypocrite, and art a disho∣nor, and disgrace to Religion, and all because thou woul∣dest not stay till God came: Oh! but others staied till God came, and God came at length so fully that now they bless his Name that they did stay. I remember I have read of Columus that was the first that found out the West Indies,* and the story saith of him,* that his men were even weary, he was so long in sailing, & so they were resolved they would come back again, that they would, so that then all their labor had been lost. But Columbus he came to them with all intreaties to go on a little time, and at length prevail'd with them to go on but three daies longer. So they were content to venture three daies, and within that three daies they came to see Land, and so discovered those parts of the world that were so little known to these parts. Now what a miserable thing had it been if they had come back and lost all their Voyage? Thus it is with many a soul sailing towards Heaven and eternal life, Thou hast been a long time tost up and down in the waves of the Sea, the waves Page  485 of Temptation, and of Trouble, and thou thinkest it's best to come back again: Oh! stay a while, do not limit three daies, but go on; yet it may be said of some that had they proceeded in their voiage but three daies more, they might have come and seen, whereas now they have lost all. Oh! seek the Lord then till he comes and rains Righteous∣ness.

And then the fifth is this,*The help of those that seek God it is from Heaven. Till HE Rain. They do not so much ex∣pect help from Creatures as from Heaven, they look up to Heaven for their help; when all comforts in creatures fail they look upwards and there see their help.

And then the sixt Note is this,*That the fruit of Gods coming to his People after seeking, it is, To make them fruitful, that's the end of Gods coming, the end of the Mercy of God in coming to people, it is, to make their seeds to grow up and be fruitful. It may be you would have God come, but wherefore, to bring comfort to you? No, the end of Gods coming to his Saints, it is, To make them fruitful, and this would be an Argument of the sincerity of your hearts in seeking God: When you are seeking him, what do you seek him for, only for comfort, and peace, and to ease you from troubles? Yea, but do you seek God that you may be fruitful?* The Hypocrits seek to have Grace that they may have Comfort, and the godly seeks Comfort that they may have grace, so it is, That God may rain Righteousness: I am as a dry ground, Oh! that God would come with the in∣fluence of his Grace to make me fruitful in the works of ho∣liness: Many of you would have comfort, (as now in these daies mens ears are altogether set upon comfort) but is your comfort the showers of God? doth it make the seeds of Righteousness fructifie in your hearts? Certainly you can have little comfort of that comfort that is not as rain from Heaven to bring up the fruits of Righteousness in your hearts, and in your lives.

Page  486 And then seventhly,*Gods coming with blessings upon those that seek him, it is, Righteousness: that is, The good that they have as a fruit of seeking of him, it is, The fulfilling of Gods Word, it is but Gods Faithfulness that was engaged for it. Jesus Christ had purchased it by his blood, and they had a bond for it before, what ever good they have from God.

It is an excellent Note to help us both in our seeking God, and in the comforts that we have. When we are seeking God we are not seeking God meerly as a gratuity. Though in reference to us it is only free Grace, but to Christ it is Righteousness, it is that which Christ hath pur∣chased,* therefore saith Saint John, If you confess your sins: he doth not say, it is mercy for God to forgive them, but it is Just with God. And so when you receive a mercy from God, you are not to look upon it as a meer Alms, though in reference to your selves indeed it is so, but in re∣ference to Christ your head it is Righteousness, it is that which Christ hath purchased, and that which God gives you as a fruit of his faithfulness, as wel as of his free Grace, when thou art seeking of God let not only the eye of thy faith be upon the Grace and Mercy of God, but upon the very Righteousness of God.

And then another Note may be,*Though the good we do is our own good, yet God rewards it as if he got by it: God makes Promises to us that if we do thus and thus we shall enjoy such and such mercies.

Sow to your selves.

When we sow, God gives us leave to aim at our selves, but yet when God comes to reward us, he doth reward us as if it were only for him and not for our selves, he rewards us in waies of Righteousness.

And thus much for this Verse of raining Righteousness. God hath another rain for the wicked and ungodly, in Page  487Psalm, 11. he rains snares, and fire and brimstone up∣on them.

VER. 13.

Ye have Plowed wickedness, ye have reaped iniquity, ye have eaten the fruit of Lyes.

NOtwithstanding all exhortations,* and all offers of mercy, yet you have gone quite contrary (saith the Prophet:) Instead of breaking from your iniqui∣ties, you have plowed your iniquities. The meaning is this: You have taken pains to propagate that which is evil, you have taken pains to prepare for wicked things and to do all you can for the propagation of that which is evil, both in your selves and others. That is the plowing of wickedness.*The plowing of the wicked is sin, their endeavors, (that is the meaning) their labor it is e∣specially for the furtherance of sin, the very strength of their spirits is let out for the furtherance of their sin; In Job, 4. 8.*Even as I have seen, they that plow iniquity, and sow wickedness reap the same: to plow it is to endeavor, and labor for iniquity, for so the word that is here transla∣ted Plow,* it signifies, to Frame things, to Work things, to Endeavor any thing with all our might; that is the sig∣nification of the word. You have set your hearts alto∣gether upon this work, for the furthering of wicked∣ness, in thinking of it, in plodding about it, in stirring of one another, and doing all you can in your endea∣vors for the furtherance of wickedness.

Yea, You have been willing to go through all diffi∣culties to accomplish your wicked intentions:* As we reade in Micah, 7. 3.* it is a notable Scripture, it shews the strong endeavors of wicked men after their sin. They do evil (saith the text) with both hands earnestly.* It is a very strange text, they are willing to take pains and plow for their sin.

Page  488 Oh!* how many are there that take more pains to go to Hell, than others do that go to Heaven? they will so struggle, and suffer for their sin, willing to break with their friends to accomplish their sinful lusts, willing to venture their estates, to hazard their healths, willing to do any thing in the world, they are willing to go through all difficulties that they may have their sin: Yet they will not plow for God: Oh! they complain of any little difficultie in the waies of God;* but com∣plain of no difficultie in the waies of sin, Oh! what a wicked and wretched heart is this, to be offended with any hardness in Gods waies, and yet be content to en∣dure any hardness at al in the waies of sin! Oh! that we were but as instrumental for God, and willing to plow, as hard as others do for that which is sin. And Oh! when you shall come to die, to reap the fruit of your labor, what terror do you think will this be to your consciences, when it must tell you that you have taken more pains in the waies of wickedness than ever you did in the waies of God?* As it was said of Cardi∣nal Wolsey, when he was to die, Oh! saith he, Had I but served God as diligently as I have served the King, he would not have given me over in my gray hairs. So when you shall come to die and your consciences shall say, Oh! that I had but broken as much sleep to prayer and seeking God, Oh! that I had but ventur'd my estate, and name,* as much in the waies of God as in the waies of sin, it had been happy for me; Is it possible that any of you can die in peace of conscience, and yet your cons∣ciences shall tell you that you never took that pains for God as you have done for sin? In a good motion that is for God, if others do it you will agree and go on with them: I, but you will not plow hard for it; but in things that are sutable to your lusts, you will not only move such a thing, and joyn with others, but you will plow hard for it, Oh! what pity is it, that mens parts Page  489 and strength should be laid out so much upon that which is evil! Men that have active spirits, Oh! how instrumental might they be for God if their necks were but in Gods yoke? but they, all the daies of their lives, have their necks in the Devils yoke, and are plowing for the Devil all their daies, and they will reap accordingly.

Now this plowing wickedness was especially their way of false worship,* Oh! they endeavored there, they plowed hard to get up their false worship, their worship at Dan and Bethel, and not to go to Jerusalem to worship. It follows.

You have plowed wickedness, ye have reaped iniquity.

You do not hear of any sowing; for the truth is, there need no sowing for wickednss, there need be but the pre∣paration, do but plow, that is, do but prepare the ground, and wickedness will come up alone. When you plow Righteousness you must sow the seeds of Righteousness.

Ye reap iniquity.

The meaning is this,* You have your hearts desire to bring about your own ends, to have what you plowed for. Sometimes men do plow and take a great deal of pains in that which is evil, and God crosses them; but at other times God lets them reap: that is, Do you labor for to promote such a thing though it be not according to Gods mind, it may be God will let you have it; well, you plow for it, and you shall have it; and doest thou bless thy self in that? Oh! wo to thee, it is a woful harvest that thou hast, it is a fearful curse for any man or woman for to have their hearts desires satisfied in their sin, it were a thousand times better that thy plowing were to no purpose at all, that all thy labors and endeavors were quite lost; thou art loth to lose thy endeavors in the waies of sin, Oh! but it were a Page  490 thousand times better that thy endeavors were all lost than that thou shouldest attain that which thou plowest for.

But I find the word that signifies Iniquity,* is used in Scripture to signifie, The punishment of iniquity: for the Hebrews have the same word to signifie Sin, and the punish∣ment of sin.

Or thus, which I think the holy Ghost hath some aim at,*You plow (saith he) wickedness, and reap iniquity; the plo∣wing was for their false worship, and their reaping was ini∣quity: I beseech you observe this Note further.

That, The fruit of false worship it is the encrease of sin in a Nation.*

You plow wickedness, for so afterwards it is called, The great wickedness; and the fruit of that, it is the encrease of much sin, it brings forth a harvest for sin. When men have striven to set up any false worship, and have gotten it up, what is the fruit of it? There grows presently a formality in Religion, Men have a Religion, and yet they enjoy their lusts, for only the true Worship of God is that which will not stand with mens lusts, therefore when men set up any kind of false Worship, this will be the fruit, there will be a formality in Religion, and this will please men ex∣ceeding well, for they can live in worldliness, and licenti∣ousness, and this will be the fruit of it. And verily my Brethren, this is one main thing, that makes carnal, loose hearts contend so much for a loose kind of worship,* that they may have loosness in their waies so much the more: Endeavoring for this kind of evil the fruit of it will be the reaping of iniquity.

You have eaten the fruit of lyes.

First,* What are those lyes that they eate the fruit of?

First,* Those arguments by which you justifie your selves in your iniquity. Yea, but they are but the fruit of lyes. Page  491 They would set up a way of false worship, but they would have some Reasons for it, they would have some arguments to defend it, and those, Oh how they hugged and closed with them, and let any one bring and shew them that such a thing may be proved thus and thus by such an ar∣gument; now because they had a mind to the thing, their hearts closed upon those arguments, and they fed upon it, it did them good at their hearts.

Secondly,*You feed upon lyes; that is, Those comforts that you have from the way of false worship, the way that you set up you have a great deal of comfort in it, and you are very glad that it thrives, It is but a Lye (saith God.)

Thirdly,*Their hopes that they had when that way was esta∣blished of theirs, they had such hopes that all should be so well, and that there should be no more trouble between them and Jerusalem: I, but you feed upon Lyes (saith God) It is but a Lye that you feed upon.

The Fourth Lye that they fed upon was,*The Interpreta∣tion of Gods dealings, in blessing them for the way of their false worship which they had set up; then all kind of outward bles∣sings which they had they made this Interpretation of them, the goodness of God to them for that which they had done: As that is usual in places where there is any thing in matters of Religion altered, though it be not right, yet you shall have men that are for that way, what ever blessing comes upon a Nation, they will interpret it as the fruit of that. I, but this will come to nothing.

And then fiftly,* The fift Lye, was, Those false reports that came to them against those that did oppose their way of false wor∣ship: there were many that would not yield to the way of false worship, and upon that reports were raised upon them, what kind of men they were, and what they had done, and when these reports were brought to them of the other way, Oh they did them good at their hearts, I but, You have eaten the fruit of lyes: many mens Break-fasts, and Page  492 Dinners, and Suppers are nothing else but lyes. Surely now this will breed no good nourishment. And what's the reason that we have such a deal of ill blood among us? It is, because that men have such course food as they have.

Because thou didest trust in thy way, and the multitude of mighty men.

Israel (the ten Tribes) had two great Confidences that are expressed in this lattter part of the 13. Verse.

1. The Confidence of their Way.

2. And the Confidence of their Mighty Men.

Now the Way in which they did trust was, the Way of Religion that they chose to themselves, that way that was distinct from the way of Judah, from the true Worship of God.

And the Mighty Men was, the Power they had in their State.

These are two great Confidences of people.

First,*Thou didest trust in thy Way; they were confident that was right, they were not willing to hear any thing to the contrary: And if they did, yet their hearts were so byassed by their false worship, that any thing that was said to the contrary was nothing to them, they were very con∣fident that there was no man able to say anie thing to pur∣pose against them, no, we have so many understanding learned men for this way, no question it is right, there's none but a company of silly, weak men that are in any other way.

Thus they trusted in their way, they please themselves, and one another, and did seek to harden themselves, and one another in their way, they have got the day, no que∣stion they have laid all upon their backs that have oppo∣sed them, there's a great deal more reason for this way than for any other. There's no way of peace to the State, Page  493 to the Kingdom, but this, that which others would have, namely to go to Jerusalem to worship, it's a most unreaso∣nable way. Yea, they think that God is well pleased with their way, and they do good service in opposing and per∣secuting those that are not of their way; Thus they trust in their way.

From whence the Note and Point is,*That which is a mans own way he is very ready to trust in, to make much of; Whatso∣ever is a mans own way: we have for this a notable Scrip∣ture in the Book of Judges, 2. 19.* Oh the strength of spirit that there is in men when the way is their own, saith the text there, They cease not from their own doings, nor from their stubborn way. I beseech you observe it, 'tis but a several expression, own doings, and own way, the doings were their own, such things as they had contriv'd to themselves, Their own way; and then they ceased not from, they would stick to their own way, they were stubborn in their way because their way was their own,*Prov▪ 12. 15. The way of a fool is right in his own eyes; but he that hearkeneth to counsel, is wise. A fool, one that understands little, yet if the way be his own, he will not hearken to counsel, he thinks he is sure, he needs not counsel with any, he is so strong in it because it is his own way. It's a hard thing to get men out of that way that they have contriv'd to themselves in matters of Religion: and therefore it's observable what God saith of all the Heathen in Jer. 2. 10, 11.*Have any of the Nations changed their gods? but my people hath (saith he.) No Nation would change their gods whom they had chose, only Gods People they were peculiar in this to make change of their God: Why? because the gods of the Nations were of their own making.* What waies are of mens own that they stick exceeding much to, They trusted in their own way; as when an object is too neer the eye,* the eye is not able to see it, to see any evil in it; If a foul thing be put too neer the eye, the eye cannot see it: so the evil that is neer ones self, very neer, that is ones own, that is very hard to see; and yet Page  494 what great difference is it between ones being defil'd by ones own dung, and by the dung of another? If a mans heart be engaged in a way of his own, he will be ready to father it upon God himself, and say, It is Gods way, and he will be ready to think that all other waies different from his are mens own.

No men are more ready to charge others of pride than proud men; and no men more ready to charge others of go∣ing to their own way, than those that do most stick to their own waies;* it's one fruit of a mans heart sticking to his own waies and conceits, to think that whosoever differs from him, doth stick to his own conceits and his own waies.

It's a hard thing to make a man or woman that sticks much to their own waies, to own it that it is their own; but how ever men wil not own what is theirs, but put it upon God many times, yet the Lord he will one day discover all the waies of men, discover all the waies of men and wo∣men and shew how much is their own in it:* It's a notable text for that in Prov. 21. 2. Every way of man is right in his own eyes; but the Lord pondereth the heart, (or the Lord weigh∣eth the heart) for pondering and weighing is all one. Mark, every way of man is right in his own eyes, but the Lord pondereth the heart; that is, Though we chuse waies to our selves, and think they are right, and we are ready to think that our waies are Gods, that we might justifie our selves so much the more, but saith the text, God pondereth the heart; that is, God weigheth exactly how much there is of his own, and how much there is of our own in it, Oh! it were a happy thing if we were able to do so, it's a great part of the skill of a Christian to be able so to ponder his own waies as to know how much of God & how much of himself is in a thing. There's very few in the world knows this, there's scarce any action that the best of us do but there is somewhat of self in it, there is somewhat of God, and somewhat of self; but now here's the skill, to be able to weigh how much of God, and how much of our Page  495 selves is in an action. It's a great skill that your Gold∣smiths have, they can presently tell you how much gold and silver is in a vessel; an unskilful man looks upon it and thinks it's all gold, but your Refiners will tell you even how much to a drachm is mixed with it. Oh! it were an excellent skil to be able in all our actions thus to ponder al our waies, to know how much of God, and how much of our selves is in our waies, for want of thi it is that we do miscarry so much in our waies as we do; every way of man is right in his own eyes, but God ponders, God weighs mens actions to see how much of himself; and how much of us there is in our actions.

But now then,* Is it so, that it is in the hearts of men to trust so much in their own way, because it is their own? Oh! what a shame is it then that we should not have our hearts close with, and trust in Gods way! Let a way be never so base and vile, yet if it be a mans own, his heart doth close, and trust, and is strong in it: Oh then! when the way is apparently Gods, why should we be so fickle and unsteadie as we are almost alwaies in the way of God? Make but the way of Religion to be thy own, and then thou wilt be strong enough in it, but till that time is, till we have given up our Wils to the Will of God, and we have made Gods Wil to be our own Wil, we are never like to be strong in the Waies of God. When there is but one Will between God and us, that Gods Will is our Will then we are strong, when Gods Interest is our Interest, when Gods Glory is our Glorie then we come to be strong. Oh! happie are they that have so given up themselves to God, as that they look upon their own good to be more in God than themselves, this is the work of Grace to look upon ones own good, and Wil, and comforts of our hearts and happiness of our lives, to be more in God than in our selves, that's the way to per∣severe in Godliness; as thus, As it is between man and wife; when the wife comes to make the Will of her hus∣band her own, then she loves him strongly, and constantly: Page  496 so when Gods will is made to be our own, then we will fol Gods will strongly, and shall persevere in it. It follows;

And in the multitude of their Mighty Men.

This made them very confident in their way: Why, they had an Army to back them,* they had an Army to fight for them, to maintain that way of theirs, they had countenance from men of Power, they had strength enough to crush any that should oppose them.

That's the Note that lies plainly before us:*When the outward strength of a Kingdom goes along with a way of Religion then men think it must needs be right, and that all men are but weak men that appears against it. Mark the connexion: They trusted in their way: that is, (as I find generally Interpre∣ters go) The way of Religion. And then, their Mighty Men, these two are put together: so that you see the Note is very evident before you,* that's the way that generally men will trust in, and men will go that way; were the scale turn'd and the strength of the mighty men went another way; As now, Suppose that the strength of the Kingdom of the ten Tribes had been bent to go up to Jerusalem to worship, and not to worship at Dan & Bethel, Do you think there would have been almost any considerable party that would not have gone up to Jerusalem, but worshiped at Dan & Bethel? but when the strength of the Kingdom held the other way, when the mighty Men and the way of Religion went both in one, the generality of the people went that way that the mighty men went. This is the vanity and the exceeding evil of mens hearts, that which way soever the mighty men go, that way they will trust in. There are very few that will deliberatly say so, I will go that way that I see the mightie men go in: But this is a secret byass & poise upon the spirits of men wch inclins them to harken to what may be said for that way, & not willingly to what may be said for another. And secondly, It is such a poise upon their Page  497 spirits, as makes them to be willing and ready to let in any probability, if there be but the least probability for the way that the mighty men go on in they take in that, and when they have taken in one probability, that makes way for another, and another, and so they drink in more and more, & so com to be strengthned for that way, so as to put off the strength of any thing that can be said against the way, except it be so apparent, as whether they will nor no, they must be forced to sin against their consciences directly if they go another way; I say, when the spirits of men are byassed by seeing the strength of the Kingdom go in a way, though (perhaps) they may have some good lie at their hearts, yet there is that corruption in mans heart that ex∣cept we can make the other way so cleer, that notwithstan∣ding all shifts, and all kind af reasonings that may be, they shal be self-condemned in their own consciences, that their consciences shall tell them, they go directly against their light, I say, except we can come thus, we cannot prevail with mens hearts, when the sway of a Kingdom goes ano∣ther way. And there are many Truths of God that con∣cerns his Worship, that cannot be made so cleer but that a man may have such a diversion to satisfie his conscience in this, That I in going another way, do not go against my conscience; God would have us, that what is most likely to be his mind that way to go, without any consideration of any outward respects. Now if there be a temptation for outward respects that they will come into the ballance, do but turn the ballance; and suppose in your own heart that all outward respects were in the other ballance, that all the mightie men were of the other way, what would your hearts think?* In Revel. 13. 3. That when Power and Au∣thority was given unto Antichrist, The whol World won∣dred after her. So it is ordinary, that way that the mighty men go, that way mens hearts will generally go. Oh! the little honor that Jesus Christ hath by us! Our hearts are swayed for the most part by carnal Arguments, and car∣nal Motives.

Page  498Again, They trust in their way and in the multitude of their Mighty Men.

Great Armies are the things that are the Confidence of Carnal hearts:* when they can get a great Army up of a multitude of Mighty Men, let there be never such threats in the Word, yet if they think they have strength enough to bear them out, they bless themselves in that. Oh! let us take heed of this Carnal Confidence: Through Gods Mercie the Lord hath given us now, that we have the multitude of Mightie Men on our side,* let us take heed that our Faith do not eb and flow as our Armies do; and I wil give you one Scrip∣ture that shews how far a gracious heart is from making flesh his Arm, Cursed is that man (you know the Scripture) that maketh flesh his Arm. But an example of a godly man to shew how far he was from trusting in an Armie of migh∣ty men,* in 2 Chron. 14. 11. It is nothing (saith Asa) with thee to help with many, or with them that have no power. Why Lord, though we have no power, yet thou canst help us. Why did Asa speak thus? Had he no power? You shall find in the Chapter a little before, that Asa had five hun∣dred and fourscore thousand valiant fighting men, Almost six hundred thousand valiant men that he had at that time when he is pleading with God, Lord thou canst save where there is no power. We account it a great Army, if we have twentie, or thirtie, or fourty thousand men; he hath al∣most six hundred thousand men, and yet goes to God and praies, Lord, thou canst help where there is no power.

And yet further from the connexion of these two.

Their way in which they trusted.] That is, The way of Re∣ligion, they thought that was good; But had they had no∣thing else to trust in but that, their trust would not have been very sure.

From thence the Note is this,*That those who trust to any way of their own, had need of creature strengths to uphold them. It's a Note of very great use, they had need of bladders to be under their arm-holes, if they trust in a way of their Page  499 own. But now if the Way be the Way of God that a man hath confidence in, why then though all outward helps should fail him, though all encouragements should fail in this world, though we should see the creatures at never so great a distance, yet the heart that hath confidence in Gods way hath enough to uphold it; here's the difference be∣tween men trusting in their own way, and in Gods way. Indeed when men trust in their own way so long as the Sun shines upon their way, that they have external helps, they can go on confident, but let outward helps fail, and their hearts sink within them.

But now when the heart is upright with God, and trusts in the Word,* and Promises, then it is able to say with Ha∣bakkuk, in Chap. 3. 17. That though the Fig-tree shall not blossom, neither the fruit be in the Vines; the labor of the Olive should fail, and the Field should yeeld no meat, the Flock should be cut off from the fold, and there should be no Herd in the stalls; yet they will rejoyce in the Lord, and joy in the God of their salva∣tion. Let Heaven and Earth meet •••ether, whatsoever be∣comes of Armies, and of the Policies of men, of Friends, and all outward respects; yet I will bless my self in the Lord, and bless the time that ever I knew God, and his waies,* my heart yet is confident it is the way of God, and I can venture my state upon it, and my libertie, and my life and soul upon this way; let all things seem to be under a cloud and never so dismal, yet my heart is steady, and is fixed in this way of God that the Lord God graciously hath drawn my heart into.

Oh! this is an excellent thing.* Examin your hearts in that; when at any time you have seen things go very cross, yet then whether you have not had your hearts to shake.

I remember it's an Observation that one hath about John Baptist.* After he was cast into prison, he sends two of his Disciples to know whether Christ were the Messias, or no: They think that though before he was cast into prison he did know that he was so; Behold the Lamb of God! but when Page  500 once he came to sufferings, some think that there was some shaking of his Spirit. So it is many times with men, that when they begin to set upon a way and things do some∣what shine upon them, and they have some encouragements outwardly,* then they go on, and are perswaded that it is a right way; but when things fall cross, that they are like to suffer in that way, and the hearts of men are against it, and they are like to meet with more evils than ever they made account of, then they begin to call things into que∣stion, And is this the right way? Oh! it is a sign that there was much failing in thy heart (at first) when in the time of outward afflictions thou comest to call into question whe∣ther it be the way of God, yea or no. It follows.

VER. 14.

Therefore shall a tumult arise among thy people; and all thy fortresses shall be spoiled.

AS if the Prophet should say,* you have the Militia on your side, and you think you shall be able to drive on your design, this your trust is, you have all the strength with you: but (saith he) what if there should be seditious tumults within you; What if the power of the enemy with∣out you should not come upon you, cannot God work your ruin that way that you think not of; Oh! how sud∣denly may God suffer the discontentments of people to break forth into rage and fury so that a tumult should a∣rise among them, to make tumults and bring all into a most miserable confusion.* It's a great fruit of the wrath of God and a plague upon a City or Country when God shall suffer tumults to arise among them. Therefore shall a tumult arise among them: as a threatning of Gods severe wrath among these people that were so confident in their way. A man may avoid external dangers for his body, yea, but the distempers within his body may be his death. There's fearful miseries comes upon Cities and Countries Page  501 when tumults rises, and there are these two main things that have been the cause of tumults.*

First, Great Oppressions [ 1]

Secondly, Engaging numerous parties in matters Contro∣versal. [ 2]

These going both together are very dangerous, for men they will carry on what they have begun, if once they be engaged in it.* To engage a rude multitude in a business especially if it be controversal, it's a very dangerous thing; for they being once engaged we do not know what they may do to pursue and follow their engagements, the evil it is inconceivable. When the multitude is in a rage, they are like to a tiled house that is on fire; when houses are on fire in the Citie the great part of the evil is,* if the flame have gotten to the tiles you cannot come neer the house the tiles flies so about your face: so it is in tumults, there's no coming neer to talk to them,* to convince them, but they are ready to fly presently upon you. And there are none so cruel as the vilest of people when they are got together in a head; men of no blood care not what blood they shed. In Prov. 28. 3. A poor man that oppresseth the poor, is like a sweeping rain which leaveth no food.* When a poor man comes to oppress; it's true, Oppressions are great, the evil of Ty∣ranny it's very great;* but the evil of Tumults is greater than the evil of Tyrannie: We see it many times in men that are of mean rank, sometimes in those Committees that some of you complain of. Now men could bear oppressi∣on a great deal more if it were from those that are much a∣bove them, rather than from those that are their equals, or it may be under them in estate, and those that are most un∣der men, if they come to get power any way they are like to be more oppressing than others: we have cause to bless God for delivering of us from tumults in this re∣gard.

I might shew you most dreadful examples of tumults in stories. Josephus he speaks of many; for when God was Page  502 about to destroy the Jews at last by the Romans, their utter ruin was prepared by tumults and seditions that were a∣mong themselves.* In his second Book of the Jewish Wars the 11. Chap. he speaks of one Eleazar, and Alexander that raised a Tumult, and murdered as they went, men, wo∣men, and children, and so made havock of the Country, that the Nobles of Jerusalem were fain to come out cloathed with sackcloath and ashes upon their heads to beseech them that they would have pitie upon their Country, and upon their wives and children, and the Temple, The Nobles with sackcloath and ashes upon their heads came to aswage the rage of this Tumult so grievous was it.* And I find in his sixt Book and 11. Chap. another story of Tumults and seditious Spirits, that they being in some straights for food if there were but any places in the City that had their doors shut up they did suspect there was meat and would present∣lie break in, and assoon as ever they came in, catch whoso∣ever they found by the throat so as to take the meat out of their very mouths that was half chewed, they would not stand to ask them whether they had any thing or no but would run and catch them by the throat and pull the meat half chewed out of their mouths, and if any of them should let it go down before they could get hold upon their throats they would use them most cruelly for doing so. And in another place he tells that the Citizens suffered more by them than when the Enemies took it; so that when the enemies took it they thought that it was rather a relieving of their miserie, than bringing evil upon them, because the evil of the Tumults was so great among them. My Brethren,* we should rather bear much than be any fo∣menters of the raising of Tumults, take heed of that, you know not what the end of such things will be, A Tumult shall arise among them.* In Amos, 2. 2. Moab shall die with Tumult.

When God intends the sorest scourge of all,* utterly to destroy a people, he suffers Tumults to be among them. I Page  503 find some take this word Tumult [A Tumult shall arise] that is only meant the Confusion of the hearts of people when the enemies should come upon them, that they should be all in a Confusion, not knowing what to do through fear and terror altogether. As suppose on a sudden an Army should come against a Citie, people would be wringing of their hands and running up and down from place to place, and paleness in their countenances, and not knowing what in the world to do, all in perplexity and tumult: Thus God threatens it should be with them. As if he should say, You are jolly and brave now, but when the Assyrians come out upon you then your hearts shall fail, and you shall all run together and not know what to do, the women and children shall cry, not knowing how to help your selves, and so shall be brought into a confused Tumult. This is the sense that some carries it in. But the sense may very well go either of these waies.

It is a mercy that God hath not tried us this way; We live in our houses, and follow our tradings, and lie down and sleep in quietness and rise again, but we cannot ima∣gin what woful distractions there would be in the spirits of people in the Citie, if there were a considerable Army encamped round about it: Perhaps some of you here have been in places where the enemies have come suddenly so that you know what this Tumult in the spirits of men and women means. Bless God (I say) that the Lord hath de∣livered us from such Tumults as these: And the Power and Providence of God in Government of the World by a few, in keeping people from Tumulting, and so bringing all to Confusion, it is to be acknowledged, and his Name to be sanctified.

The word that is translated Tumult,* it doth indeed seem to import this, The crying of fearful creatures, those that are terrified and scar'd, it signifies the crying out of them. Oh! 'tis a great mercie for the heart of a man to be so stablished that when all dangers shall be apprehended, yet they can Page  504 find their hearts fixed in God, and not in a tumultuousness presently.* A righteous man, it's said of him in Psalm, 112. 7. That when he hears ill tydings, his heart is fixed: but it is a greater blessing, that when we see the Armies before us, and hear the neighings of Horses, and clattering of the Speers, then to be fixed. Oh! we should labor in the time of peace to make our calling and election sure.* In Psalm, 57. 7. My heart is fixed, O God, my heart is fixed, I will sing and give praise. Awake my Glory, awake Psaltry and Harp, I my self will awake early, I will praise thee, O God, &c. When was this that David cries to awake, and to give Glorie to God, and sing praise, and that his heart was fixed? It was when Saul persecuted him,* it was when he was in danger of his life, when Saul pursued him to take away his life, yet, My heart is fixed, my heart is fixed, I will sing and give praise (saith David) even at that time.* So in Psal. 46. 2, 3. We will not fear though the earth be removed, though the mountains be carried in∣to the midst of the Sea, though the waters thereof roar and be trou∣bled, though the mountains shake with the swelling thereof. Selah. This Psalm was wont to be called Luthers Psalm, for in times of trouble he would say, Come and let us sing the 46. Psalm. Many Scriptures we might have to this purpose. I remember the storie of Archimedes,* that when the Citie of Siracuse was taken, and the enemies came in with their drawn swords and hack'd and slew whom they pleased, and abundant of blood-shed there was; yet he was so setled upon the drawing of his Lines (being a Mathematition) that when the Soldiers came in with their swords drawn, he was drawing his Lines about his Art.* Which of you could, if you were at prayer, or any serious duty, if you should hear of the breaking in of Adversaries, Could you have your hearts fixed in a setled constant way, fixed upon God in such a time as this is?

As outward Tumults in Cities and Countries are very great evils,* so are likewise Spiritual Tumults in the heart, when God seems to come against the Souls as an enemy, I Page  505 have a place for spiritual Tumults, that is, the trouble and destraction of the heart in the time of the apprehension of Gods absence:* in Psal. 40. 2. He brought me up (saith the Psalmist) out of an horrible pit.* Now the word is in the O∣riginal the very same word we have here, From the pit of Tumultuousness. Oh! it's true, as if he should say, my heart was fixed indeed, yet at other times I found my heart in a tumultuous condition when I apprehended God not co∣ming in according as I expected, yea but the Lord did bring me up out of the pit of tumultuousness. Oh! hath not this been the condition of some of you in time of trou∣ble of your spirit, when you have apprehended the absence of God from you? Your hearts have been all in a tumult, hath the Lord delivered you? Remember the Psalm, The Lord hath delivered me out of the pit of tumultuousness; I was in a tumultuous condition, my heart was even overwhelmed, but the Lord hath delivered me out of the pit of tumultuous∣ness.* And then in Psal, 61. 2. From the end of the earth will I cry unto thee, when my heart is overwhelmed; Lead me to the rock that is higher than I. Remember that Scripture like∣wise.

And all thy fortresses shall he spoiled.

What are strong holds for the safeguard of a people when the strong God is against them? You have made Lines, and Fortifications, Oh! but the strong God is a∣gainst you.* In Nahum. 3. 12. All thy strong holds shall be like Fig trees, with the first ripe figs, if they be shaken they shall even fall into the mouth of the eater.

And now my Brethren, blessed be God we know this Scripture to be true in a way of mercy, God hath made our enemies so to us,* and not in a way of Judgment: God might have made our strong holds so to them, this Scrip∣ture might have been fulfilled thus, All thy Fortresses shall be spoiled, that is, though we have made Fortresses we might Page  506 have heard, first, of this strong hold spoiled, and the other strong hold in such a place spoiled, this Castle taken, and the other Castle taken, and we might have been ama∣zed with the news, and have said, How doth God fight a∣gainst s, that though we had such strong holds, and men enough to man them, yet for all that they might have been but as the first ripe figs that being shaken fall into the mouth of the eater? How were our hearts dejected when we heard but of one strong hold being taken from us, (Bri∣stol) But I say through Gods mercy this Summer the Lord hath made this text good unto us,* all thy strong holds, not all ours, but all the Enemies: How have they been spoiled generally? Oh! the Lord hath appeared glorious this way, and hath made this last Summer to be a continual miracle of mercy to us in this very thing, All thy Fortresses shall be spoiled. It follows.

As Shalman spoiled Beth-arbel.

Hierom reades it,* As Salmana was destroyed by the house of him that vindicated Baal in the day of Battel.* And so all that follow the old Latin, they refer this to the story that we have in Judges, 8. and think it hath reference to that, the story where Gideon slew Zalmunnah the Prince of Midian, and so they make Arbel to signifie the same with Jerubbaal though more short. And the holy Ghost doth seem to make that great Judgment of God upon Salmunna to be ex∣emplary,* he makes use of it afterwards in Psalm, 83. 11. Make all their Princes like Zeba and Zalmunna.* But now the letters in the Hebrew do differ here, and we do not reade of Gidion though he did use very much severity upon Zeba and Zalmunna, yet we do not reade that he dasht the mother upon the children.

But Luther thinks that it is meant of some notable act of cruelty upon some that was very neer to them;* but the particulars whereof we have not recorded in Scripture,* but Page  507 only here mentioned, some notable execution of Justice it was upon a City Beth-arbel not long before, that God sets forth as an example of his most dreadful wrath that they might expect against themselves; this Beth-arbel we find it not in the Canonical Scripture but in 1 Maccab. 9. 2. we find mention of such a place,* and afterwards it was very fa∣mous for the great overthrow that Alexander the Great gave to Darius,* so that it is as if the holy Ghost should say, Did you not hear of that horrid savage slaughter that Shalman caused in Beth-arbel when the mother was dashed in pieces upon her children, they had no pity of any sex or conditi∣on, the tender hearted mother imbracing of her children she was dashed in pieces upon them; such dreadful wrath of God your Bethel may expect, for so he alludes to that.

Beth-arbel signifies the House of the insnaring god,* the god of Policie, and Subtiltie, it seems the people that call'd this City by this Name, they had a god that they honored for the god of Subtilty, that would ensnare all their enemies they thought,* and so they trusted in this god. And upon that called the City Beth-arbel, the house of the Insnaring god. But now this would not do, the more they sought by subtilty to undermine their Enemies, the more were their Enemies enraged, and therefore when they came up∣on them they spoiled them, and dashed the Mother upon her own Children.

We might from this very word take notice of such a me∣ditation as that,*That we should not think by our plots and poli∣cies to prevail, if God be against us. Do not think to put off God by plots and policies and to avoid dangers that way; this people did so because they had a Beth-arbel, a God of Policy, they thought to prevail, but their misery was so much the greater. Mothers and Children were dashed in pieces one against another. If you make Arbel your God, Policy to be your God, you may expect so much the more rage of God, and of the Instruments of His wrath against you.

Page  508 And let men take heed how they seek to deceive & cozen other men,* for there is no such way to encourage one man against another as this is, when a man sees that he is sought to be undermined by policies, do not deal by that way with your friends, acquaintance, and neighbors, you will encourage them so much the more.

But oh!*the fury and rage of War when God lets it out, to dash Mother against Children.* We reade in Psal. 137. concer∣ning the children of Idolaters, that when the Lord lets out his wrath upon the parents, he will let it out upon the children too, Happy shall he be that taketh and dasheth thy lit∣tle ones against the stones. It's a very strange phrase. And in Isa. 13. 16.*Their children shall be dashed in pieces before their eyes. I remember Ʋrsine in his Comment upon that place of Isa. he quotes this 137. Psal. and he hath first this Note,* That though God doth thus execute his Wrath, yet usual∣ly because it is so dreadful and there is so much savageness in the thing in mans eye, therefore God doth use to do it by wicked men, and we never read that he made use of his own Saints to execute that wrath. And then he answers that doubt,* I, but is it not said in the Psalm, Blessed are those that dash their little ones against the stones, it may seem that it is approved of?* Now that is his answer, and Calvins, and others, that he doth not mean Blessed, that is, That they are blessed in their persons, or eternal blessings of Mercy; but it is a Prophetical wish that they might have success in the work, that they might have the blessing of success in the work, as an execution of Gods Wrath, and Gods Ju∣stice, though the Instruments did sin in it, they did it to exe∣cute their savage cruelty, yet the Prophet doth look upon the Justice of God in it, and wishes success unto them in such a work as that is, that the Justice of God may go on and have its course, speaking in the way of a Prophetical spirit.

The sins of parents (you may see) many times comes upon little ones.* What hath the poor Infant done? Oh! you tender-hearted Page  509 mothers, consider of this, how far your sin may reflect upon your children: If ever you should see bloody Soldiers to come in in a terrible way, (as sometimes you have had fears that way) and dash you upon your children, consider this is your sin that hath done it.

But you will say,* Shall the children suffer for the Fathers sin?

Do not we reade that God will visit the sins of Idolaters unto the third and fourth Generation?* Indeed were your children innocent, had they no original sin, then it were a∣nother matter; but now considering they have enough in them to make them subjects of Gods wrath, God may take advantage the rather because of thy sin, and therefore take heed, ane especially take heed to Gods Worship, for we do not find in Scripture where any children are so threatned as the children of Idolaters are.

And then a further Note is this,*That the Judgments of God neer to us should awaken us; we should think, Why may it not be upon our selves?* This was a heavy Judgment of God upon some City neer, and God would awaken them, Oh! what have we heard hath been upon our Brethren in other parts, and we have been sottish, and not sensible of it because i hath not just come upon our Gates; the Lord expects when we hear of any dreadful evil upon others, that we should tremble and fear before him. And then one thing further note from hence.

As Shalman spoiled Beth-arbel.

The word that is here Shalman,* it signifies the name of one that is peaceable; one that is peaceable, and yet he shall exercise his cruelty so, as to dash the Mother upon her Children, this is not one that bears cruelty in his name, not a Tyger, but a Shalman, a peaceable man as his name carries it, and yet thus cruel when he comes to have power?

Page  510Oh! men who have peace in their names, and peace in their mouths, and peace in 〈◊〉, yet when they come to have power of∣ten times are very cruel; We were like to have found it so, if our adversaries should have prevailed, especially this Citie might have been made a Beth-arbel, & Mothers dashed upon their Children. It's true, when the adversaries did prevail in any place they did not do so, but it was not through a∣ny ingenuity or pity, but out of fear, but had they gotten the day then we might have expected even dashing of the Mother against the children.

VER. 15.

So shall Bethel do unto you, because of your great wicked∣ness.

SO shall Bethel.] What shall Bethel rise up against the rest of the ten Tribes, and come and destroy Mother and Children together? That's not the meaning.

But Bethel shall do it;* that is, Bethel is the Cause of this, that dreadful slaughter that is like to be among you it shall come from Bethel. Who would ever have thought that?

Oh my Brethren!*Miserable Judgments do many times a∣rise from causes we 〈◊〉 think of: that's the Note from thence. I say, miserable Judgments do many times arise from cau∣ses we little think of, From Bethel there should come this slaughter and dreadful blood-shed. And as that Note more generally, so more particularly this;

That from places of Idolatry comes the greatest evils to King∣doms.* As 'tis very observable on the contrary, from the pla∣ces of Gods Worship comes the greatest good,* so from pla∣ces of Idolatry the greatest evil. In Psal. 76. 2, 3. In Salem is his Tabernacle, and his dwelling place i Zion: There brake he the Arrows of the B••, 〈◊〉 Shield and the Sword, and the Battel. Did God break them there? Was there a Fight in Zion, and in Salem? No, that's not the meaning, but in Zion and Page  511Salem where Gods Tabernacle was, those Servants of God that were worshiping of God in Jerusalem, and in Zion, and praying to God they got the Victory: so we may say that such a place that was fasting and praying in the time of our battels,* there God brake the Arrow and the Bow, in that place where they were praying and seeking God, it was in Salem and Zion: Where the true worship of God is, from thence comes the good of a Kingdom.* And so in Isa. 31. 9. Whose fire is in Zion, and whose furnace is in Jerusalem: The Lord is there threatning the Enemies of his people, and he saith, That his fire is in Zion, and his furnace is in Jerusalem, there God hath his furnace and from thence it shall go to destroy the adversaries. And so on the contrary, where Idolatry is set up, and false worship maintained, from thence comes evils and miseries upon us.

Because of your great wickedness.

The word is,*Because of the wickedness of your wickedness, so the Hebrews express the suparlative degree, by a genetive case, the evil of the evil, the wickedness of the wickedness. From whence observe,

Other sins are great sins,*but this of false worship indeed is THE great sin that God is provoked against a people for. Whence, let us not make light account of the Worship of God, for how little soever Gods Worship is in our eyes, yet it is a great matter in Gods eyes, and though you think that the sins against God in the matter of his Worship be but small, yet God saith, it is the great wickedness, it is the wickedness of wickedness: And great wickedness it may be call'd not only in respect of the nature of it, but from ma∣ny aggravations, and long continuance in it, notwithstan∣ding all their means.

You may Note further from hence;*God takes notice not only of mens sins, but of the aggravation of their sins. Oh! let us do thus, do not only look upon your sins and acknow∣ledg Page  512 your selves to be sinners, but look upon the Aggrava∣tions of your sins; Oh! this sin committed against so ma∣ny Mercies, so many Prayers, and Resolutions, and Vows, and Covenants, and so many Deliverances that I have had; labor to lay the Aggravations of your sins upon your hearts, and this is the way to humble your hearts before the Lord. Indeed the Saints of God they need not seek to ex∣cuse their sins, be not afraid to lay the aggravations of sin upon your own hearts, according to what great aggrava∣tions there may be. Greaten your wickedness before the Lord, do not so as ordinarily people do, to extenuate your sins, for if there be any extenuation that possibly can be Jesus Christ will find out that in his pleading, Christ is your advocate who sits at the right hand of the Father, and it is his work to plead your cause, and therefore if there can be any thing to extenuate a sin he will do it; you know that when he was here in this world, when his Disciples did offend very much in that sleepiness of theirs, that when Christ was to suffer they could not watch with him one hour,* that sin might have been aggravated with abundance of circumstances, but saith Christ, The flesh is weak, but the spi∣rit is willing; he falls to extenuate and excuse. Now that which Christ did there, he wil be ready to do in Heaven, for thou that art a Saint.

And then further,*According to greatness of sins so is the great∣ness of wrath; great wickedness and great wrath they go to∣gether, and therefore according to the greatness of sins should the greatness of our humiliation be. For so it is said of Manasses, That he humbled himself greatly, and in Lament. 1. 20.* where the Church is humbling its self before God for the great wickedness and the great wrath that was upon them. Behold, Oh Lord, for I am in distress; my bowels are troubled, mine heart is turned within me; for I have grevously re∣belled. Mark, here you have these two points together, [ 1] The Church aggravates her sin, I have grievously rebelled; [ 2] and what then? Oh Lord, I am in distress; my bowels are trou∣bled, Page  513 my heart is turned within me. Oh! remember this text you whose consciences do tell you of grievous Rebellions.

The last words follow;

In a morning shall the King of Israel be utterly cut off.

Now for the understanding of this, we must consider to what this refers,* what King of Israel this was, and when this was fulfilled. For that if you reade 2 King. 17. it hath reference to the story there; and this King of Israel that is here spoken of, is Hoshea that was the last King of Israel, and therefore it's said,*That he shall be utterly cut off: For he, and all his family was utterly cut off, there was an end of the Kingdom of Israel that had continued so long provoking God; saith he, I have forborn the Kings of Israel a long time, but now they shall be utterly cut off in Hshea.

This King of Israel his spirit was stout enough against God and his Prophets,* and he would, and he would. My Brethren, It is not the stoutness of the greatest men upon earth to say, They will, and they will, and they will ven∣ture their Lives, and Kingdoms. Why, if they Will, God Will too, he hath a Will as well as they, at length Gods Will grows as strong as theirs, and proceeds against them, and against their very families: The King of Israel shall be utterly cut off.

Kings of the Earth they suffer little from men. What a brave business i it for a man that he shall be able to go up and down in Countries, and rend, and tear, and oppress, and bring thousands into woful miseries and extremities, and yet be afraid to suffer nothing at all Himself, therfore it is fit for God to take in hand those men that are above the power of men; when men cannot deal with them, it is the Lord himself he takes them into hand, and they are so much the more under the imediate Justice of the Infinite God.

Page  514
Shall be utterly cut off.

But when shall this be?* In a morning: There is a sad morning coming.

But I find Cyril carries it thus:* God in his Patience is compared to a man asleep, and in the execution of Judg∣ment is said to awake; God brings his Righteous Judge∣ments to light every morning. But that's a little too forced.

But Secondly, In a morning: that is, Early, betimes; so in Jer. 21. 12. O house of David, thus saith the Lord, Execute Judgment in the Morning. So the King of Israel shall be early cut off; And indeed this King of Israel he was early cut off, he did not reign above eight or nine yeers at most. God doth take some in the morning of their time, in their youth, when their day is but as it were dawning, he takes some sinners sooner than others: In the morning he shall be cut off.

But Thirdly,*In the morning, which comes yet neerer and more full to the sense and the scope of the Spirit of God here; that is, even when the light comes, when they have hopes of further good, then he shall be cut off. And so you shal find if you reade the story in the book of Kings, at this time when Hoshea was to be cut off, that it was when he had entred into League with the King of EGYPT, and now Hoshea thought a morning would arise, and he should have a brave day, and live many merry daies now; and when he thought the light began to come, in a morning doth God come to cut him off.

Oh!* so it is many times (my Brethren) That at that time when people have some enlightening, and they think that now light is breaking out,*when after a long night of darkness, then Gods displeasure breaks forth upon them. We cannot but ac∣knowledge that the Lord hath granted us a morning light, but let us fear and tremble; for the time of Gods displea∣sure, somtime it is in the morning; when we think we have light breaking forth, God may have other waies to bring Page  515 darkness upon us than we are aware of; we know how dreadful a day it was with Sodom after a Sun-shine mor∣ning. It's very observable, the difference of Gods dealing with his own People, and with those that are carnal and of the world:* compare this Scripture with Zach. 14. 7. Here, In a morning shall he be utterly cut off. But in Zach. 14. 7. where God is speaking of mercy to his People, he speaks of a day that should be known to God, and saith he, At evening time it shall be light; He comforts his People thus. But when he threatens the wicked (saith he) When the mor∣ning comes it shall be darkness. The Lord doth use to turn the darkness of the Saints into light, and to turn the light of the wicked and ungodly into darkness. Oh! let us learn to fear that God then that is able to turn light into darkness,* and darkness into light. Amos, 5. 8. Seek him (saith the text) that turneth the shadow of death into the mor∣ning, and maketh the day dark with night. He can turn the shadow of death into morning. Suppose there be the greatest darkness upon you, God can make that a mor∣ning of light: and suppose there be a morning of light, God can turn that into darkness. Many men they set up∣on some waies, and because they have a morning they bless themselves and think all must needs go on according to their way; it is a very ordinary thing in the hearts of men, especially that are compassing some notable design of their own, if it doth prosper in the begining they think al wil go on: Oh! thou maiest be utterly deceived, thy designs may have a morning, and then God may cut thee off and thy designs, and all thy thoughts may then perish. We reade that Saul had many Victories after that God had pronounced that he should be rejected. And therefore we had need fear that God, that can turn the morning into darkness, and darkness into light.

Fourthly,* God did not discomfit the Host of the Egyp∣tians until the morning. God loves to draw forth great sinners to the light; not to come upon them in the dark, Page  516 but to bring forth his judgments in the morning openly and cleerly.

And lastly,*In the morning he shall be cut off. That is, Sud∣denly, God will be quick at his work: They thought by their power to hold it out: No, saith God, I will not make a daies work of it,* it shal be in the morning, so the old Latin turns it, It shall pass as the morning, as the light of the morning quickly passes over; as you heard before, as the King of Israel is compared to the foam, so he is here compared to the morning. Now my brethren to close this Chapter, Oh! what alteration of things God is able to make in a morning! They (it may be) the day before, and over night were jolly and merry, and blest themselves in their way; they had confidence in their way, and mul∣titude of their mighty men; but in a morning all is spoi∣led. God can make mighty alterations in a Kingdom in a morning, and in Cities, and Families, and particular Persons, mighty alterations in a morning: My Brethren, Who knows what a day may bring forth? who knows what a morning may bring forth?*Ezek. 7. 5, 6, 7. Thus saith the Lord God, An evil, an only evil, behold, is come. An end is come, the end is come, it watches for thee, behold, it is come. The Morning is come unto thee, O thou that dwellest in the Land; the time is come, the day of trouble is near. As if God should say, Al this while that thou hast bin in the act of the pride of thy heart, and vanity of thy spirit, I did determin, that such a morning, such an evil should come, and it's come, it is come, it is come, saith God: Again, again, and again, the morning is come.* O! think, when you lie down at night, think what thou hast done this day, do not dare to lie down, but first make thy peace with God, thou knowest not what may be in the morning, and when thou risest up in the morning,* look up to God, and seek blessing and mercy from the Lord; for though thine eyes be opened, and thou come to see the morning light, yet before the morning be quite gone, thou knowest not what may befal Page  517 thee, and therefore seek to make thy peace with God, both in the night and in the morning; for great changes may come to thee both in the night and in the morning, that thou never thoughtest of in all thy life. And thus (through Gods blessing) we have finished the Tenth Chapter.

FINIS.