JEREMIAH BURROUGHES Gospell-Preacher To two of the greatest Congregations in England Viz. Stepney and Cripplegate London Aetatis Suae. 45.   portrait of Jeremiah Burroughs C●●ss sculpt: june. 1. 1646   

AN EXPOSITION WITH Practical Observations CONTINUED Upon the Eighth, Ninth, and Tenth Chapters of the PROPHECY OF HOSEA.  
Being First delivered in several LECTURES at michael's Cornhill, LONDON.  
By Jeremiah Burroughs.  
Being the Sixth Book published by 

Thomas Goodwin,  
William Greenhil,  
Sydrach Simpson,  
William Bridge,  
John Yates,  
Will. Adderly.    
LONDON: Printed by Peter Cole, at the sign of the Printing-Press in Cornhill, near the Royal Exchange. 1650.   

To the READER.  
WHAT We have by way of Preface set before the Edition of the Fourth, Fifth, six and Seventh Chapters, may sufficiently serve for a Premise to these Eighth, Ninth and Tenth Chapters, as holding forth the Use and Scope of the whole Prophecy, and the Author's Intentions in his Comment thereon: So as We shall only need now to give LETTERS of CREDENCE before the World, to the passing of These, as the best, and most authentic Notes that could any way be obtained, both as the Extracts of the best Notes of Sermons, taken from his Mouth, and chiefly his own Writings, which were more brief. Expect shortly the Eleventh, Twelfth, and Thirteenth Chapters from the same hand. We commit Them, and the Reader to the blessing of God.  


Thomas Goodwin,  
Sydrach Simpson,  
William Greenhil,  
William Bridge,  
John Yates,  
Will. Adderly.     

THE CONTENTS  

Hosea, Chap. VIII.  

VERSE I  
Observation 1 Minister's must not only be trumpeters of Mercy and Peace, but also of Judgement Page 2  
Obs. 2 Ministers must not be weary of their work though little good come of it 3  
Obs. 3 The denunciation of threatening in the Name of God, is a terrible sound ibid.  
Obs. 4 Men flatter themselves when danger is at a distance 4  
Obs. 5 All the swiftness of an enemy is from God 5  
Obs. 6. God doth not presently cast away a Church, though it be guilty of many sins. ibid.  
Obs. 7. It is an high expression of the Privilege of a Church, That it is the house of the Lord. 6  
Obs. 8 Though we be God's house, yet enemies may come upon us. 7   

VERSE II.  
Opened 8  
Obs. 1 In affliction men see their need of God. 9  
Obs. 2 The vilest wretches in time of distress will call for help of God ibid.  
Obs. 3. Acknowledgement of God in a formal way, is that Hypocrites think will commend them to God 10  
Obs. 4 Degenerate children look for favour for their godly parents sakes. 11  
Obs. 5 They will think to have the same mercies their fathers had ib.   

VERSE III.  
Obs. 1 The true Worship of God is the Good thing by way of Excellency 12  
Obs. 2 Gods Worship is repelled by carnal hearts ib.  
Obs. 3 Though at first men only leave God, yet at last they cast him off with abomination ib.  
Obs' 4 When the good of Duty is cast off, the evil of punishment will come in 14   

VERSE IU.  
Expounded 15  
Obs. 1 We may do the thing God would have done, and yet sin highly against God 17  
Obs. 2 To go about great businesses without consulting with God, is sin. 18  
Obs. 3 Alteration in Civil Government is a great matter ib.  
Obs. 4 When we are about great businesses we must look at God's ends. ib.  
Obs. 5 We can have no comfort of God's mercies, if we stay not God's time 19  
Obs. 6 When we have a mercy promised, we must take it by lawful means ib.  
Obs. 7 When we have a mercy we must improve it for God 20  
Obs. 8 God knows how to make use of men's sins 22  
Obs. 9 God many times suffers sinners to prosper a long time ib.   

VERSE V.  
Obs. 1 Though Idolaters promise themselves safety by their Idols, yet they will leave them at last 26  
Obs. 2 Take heed of Engagements in what is evil 28  
Obs. 3 If by custom in evil we have no power to get out, this will be no excuse ib.   

VERSE VI.  
Obs. 1 None are so so●●ish in wicked ways as Apostats 30  
Obs. 2 To he devisers of evil in God's Worship is a great aggravation of sin ib.  
Obs. 3 Men stick close to their own inventions in God's Worship ib.  
Obs. 4 There is no sin more hereditary than Idolatry ib.  
Obs. 5 Idols must be broken in pieces 34  
Obs. 6 Whatsoever may be broken in pieces we may not make our God ib.  
Obs. 7 Deifying a Creature makes way for the destruction of the Creature 35   

VERSE VII.  
Obs. 1 Idolaters are willing to take pains for their false worship 35 Use. Let us take pains for the the true Worship ib.  
Obs. 2 Idolaters sow in hope 36  
Obs. 3 Idolaters lay a ground for succession ib.  
Obs. 4 Idolaters observe their season ib.  
Obs. 5 Many sow the wind 37  
Who sow the wind 

1 Some Students ib.  
2 Idolaters ib.  
3 Formalists 38  
4 Vain glorious ib.  
5 Carnal Politicians 39  
6 Such as serve themselves of sin. ib.    
Use 1. Comfort for the Church that all their enemies do but sow the wind 39  
Use 2. Ministers must beware of sowing the wind 

1 If they bring empty words.  
2 Their own fancies to the people 41    
Obs. 6 They that sow the wind, it is just with God they should reap the whirlwind 42  
Obs. 7 Sometimes wicked actions may seem to prosper, though the curse of God be upon them. 44  
Obs. 8 To have our desires satisfied for a while, and then destroyed, is a great judgement 45   

VERSE VIII.  
Expounded 46   

VERSE IX.  
Expounded 50  
Object. Why doth God compare the ten Tribes to a wild Ass?  
Answ. 1. To show their stubbornness 52  
2 To show their contemptibleness 53  
Obj Why doth he say [Alone?]  
Answ. 1. To show they would be under no Government 54  
2 That they were fit for no society 55  
Obs. 1 Where we place our confidence, there our love should be placed ib.  
Obs. 2 Idolaters will not stand upon terms if they may have their Idols any way 56  
Obs. 3 It is an evil thing to be drawn to false worship 57   

VERSE X.  
Obs. 1. It is a great evil when wicked men seem to prosper more than God's people in outward estate 59  
Obs. 2 Many times when men think they provide most for their peace, they provide most for their ruin 61  
Obs. 3 People many times run headily on in evil ways that will destroy them 62  
Text opened in divers Particulars 63  
Obs. 1. When sinners have brought trouble upon themselves, than they complain much 66  
Admonition to England ib.  
Obs. 2. Taxes upon men's estates is but a little burden in respect of being brought under the power of the enemy 67  
Obs. 3 Taxes are but little burden in comparison to the carrying of our brethren into captivity 67  
Obs. 4 It is God's mercy to bring lesser evils upon us thereby to prevent greater ib.  
Obs. 5. The consideration of little burdens upon us, should move us to turn to God 68  
Obs. 6. God's judgements against wicked men are the beginnings of further judgement's ib.   

VERSE XI.  
Opened 69  
Object. Why God would have but one Altar? 74  
Answ.. 

1. These Altars did typify two things 

1 That Christ was to be the only sacrifice 74  
2 That all our services are accepted only in him ib.    
2. That it might be the bond of the Church.    
Other Objections Answered. 76  
Obs. 1 Man's inventions in God's Worship are rejected of God 77  
Obs. 2 There is no stop in superstitious worship 78  
Obs. 3 We are ready to imitate our forefathers in what is evil, but not in what is good 79  
Obs. 4. Take heed distance of time make us not to fear the threatening the less. 80  
Obs. 5 Every age adds something to Idolatry and false worship 81  
Obs. 6 What ever names we give to things it may be God will give other names and titles 83  
Obs. 7 When men's hearts are set upon falls ways of worship, it is just with God to let them have their desires to the full ib.   

VERSE XII.  
Obs. 1 Whatsoever is urged or practised in matter of worship, it must have warrant out of the written Word of God 85  
Obs. 2 We should look upon the Scriptures as concerning ourselves 92  
Obs. 3 The things of God's Worship are to be looked upon as great things. 96 

1 Because they are from a great God ib.  
2 The lustre of the great God shines in them ib.  
3 They are the mysteries of Gods will 97  
4 They are of great concernment. 98  
5 They have great power on the heart of man ib.  
6 They make all those great that receive them 99  
7 They are great in God's account ib.    
Obs. 4 The word is matter for the greatest spirits to exercise themselves about 101  
Obs. 5 It is a special means to obedience to have high thoughts of God's Law 102  
Obs. 6. The worship of God is a great matter 103  
The Word of God accounted strange 

1 As not concerning them 105  
2 Strange in their apprehensions. 106  
3 There is no sutableness between their hearts and the Doctrine. 107  
4 They use the Word as a stranger viz. for their own ends 108    
Obs. 7 Superstitious people that are very zealous in their own way of worship, are very negligent in God's way 108  
Obs. 8 It is a dangerous thing for men to have their hearts estranged from God's Law 110  
The Degrees of the heart's estrangement from God. 

1 His delight in God abates 111  
2 They are less frequent together. ib.  
3 He hath hard thoughts of God's Word ib  
4 He wisheth the things in the Word were otherwise ib.  
5 He begins to listen to things that are against the Word 112  
6 He will not search throughly into truth's ib.  
7 An engagement in some unlawful practice ib.  
8 Weighty arguments now become weak ib.  
9 He violently rejects the Word. ib.    
Obs. 8 That which men's corrupt hearts will not close withal they put it upon Christ, as if Christ had delivered them from it 113   

VERS. XIII.  
Obs. 1 Men may continue in outward profession, and yet the great things of God's Law may be strange to them 115  
Obs. 2 Most men offer up nothing to God in sacrifice but flesh 116  
Obs. 3 To aim at Self in serving God, eats out true devotion 117  
Obs. 4 If Self be regarded, all is rejected 119  
Obs. 5 Men may be much in holy services and yet their sins stand upon the score nevertheless 120  
Obs. 6 Howsoever God may forbear wicked men a time, yet he hath a time to remember all ib.  
Obs. 7 God remembers the sins of wicked people, especially in the performance of holy duties 122 

1 Because we come into God's presence ib.  
2 Holy Duties are aggravations of sin. ib.    
Obs. 8 God visits men's sins when they think he neglects them most 123  
Obs. 9 Carnal hearts, when God visits their sins, plot which way to shift for themselves 124  
Obs. 10 It is one of the most dreadful judgements of God upon a Nation, when he hath delivered them from one bondage, to deliver them into the same again 125  
Obs. 11 It is just with God that those that inherit their father's sins should inherit their father's judgements ib.  
Obs. 12 All places are places of misery when God forsakes a People ib.   

VERSE XIV.  
Obs. 1 God punisheth for sin when men are most secure 126  
Obs. 2 It is God's favour that makes a man 127  
Obs. 3 The greater excellency God raiseth a man to, the viler is his sin to forget God 128  
Obs. 4 When men's hearts are farthest off from God, then are they forwardest in superstition 128  
Objections answered 129  
Obs. 5 Men are more subject to secure themselves from outward things than from God's wrath 132  
Obs. 6 When men bless themselves in their own thoughts, they should consider what are Gods thoughts? 133  
Obs. 7 Brave things are subject to God's devouring fire 134    

CHAP. IX.  

VERS. I.  
Obs. 1 That's a sad war where the Conqueror hath cause to be sad at the Conquest 137  
Use for England ib.  
Obs. 2 Leagues wherein we much rejoice may prove occasions of sorrow. 138  
Use. Be not greedy of peace before the time ib.  
Obs. 3 Carnal hearts bless themselves in in outward prosperity 139  
Obs. 4 When men be jolly and merry, they should consider whether it be from God or not 140  
Obs. 5 We may prosper, and yet have no cause of joy ib.  
Obs. 6 Carnal hearts are immoderate in joy 141  
Exhortations. 

1 Be not taken with the world's jollity. 142  
2 Imitate them not in their ways of rejoicing ib.  
3 Do not rejoice as a People 143  
4 Rejoice not profanely ib.  
5 Rejoice not as having so much cause as others 144    
Obs. 7 Many that scorn mean men may not be in so good a case as they. ib.  
Obs. 8 Although we enjoy the same blessings that othess do, yet we may not have the same cause to rejoice that they have 144  
Obs. 9 It is a great argument of men's misery that others rejoice, when they cannot 145  
Obs. 10 That which we call little matter in corrupting Gods Worship, God calls a going a whoring from him 147  
Obs. 11 A People may be free from the gross evils of another people, and yet be in a worse condition than they 147  
Proved 148  
Obs. 12 To be constant to evil principles is not so great an evil, as to be false in good principles ib.  
Obs. 13 The sins of God's People are the greatest sins of all 149  
Obs. 14 Idolaters love outward prosperity because it is a reward of their service to their Idols 153   

VERSE II.  
Obs. 1 God often lets wicked men come near a mercy, and then cuts them off 154  
Obs. 2 God strikes wicked men in those things their hearts are m●st set upon ib.  
Obs. 3. The promises of the creature will lie, the promises of the world will not. 155  
Obs. 4 Men shall fail at last in what they think they to get in a way of sin ib.   

VERSE III.  
Obs. 1 It is a great judgement of God to drive men out of a Land for sin 159  
Obs. 2 The state of the Church of God is excellent ib. 

Use 1. To show the happiness of Believers ib.  
Use 2. To show what a judgement it is to be cast out of the Church of God ib.    
Obs. 3 Those that make Leagues with wicked men, it is just with God they should be enthralled in their abominations 161  
Obs. 4 When men are inwardly unclean, God cares not for their outward cleanness ib.  
Obs. 5 A great sin it is for the Saints to join with the World in evil worship 161   

VERSE IU.  
Obs. 1 Those that abuse their joy to lust, it is just with God to take it from them 163  
Obs. 2 This makes the affliction bitter when the joy in God's service is gone ib.  
Obs. 3 It is a sad thing when a creature would seek to God, and yet God rejects him 170   

VERSE V.  
Opened 173  
The perplexity of the wicked in the Lord's day. 

1 All comforts are gone 177  
2 God Himself fights against them ib.  
3 Conscience terrifies them ib.  
4 They know not whither to go for help ib.  
5 The thoughts of God are terrible to them ib.  
6 These miseries are but the beginning of sorrows ib.    
The Saints know what to do in a day of calamity 

1 Bless God that ever they knew him 178  
2 Exercise Faith in the Word 179  
3 Sanctify the Name of God in his Judgements ib.  
4 Ease their souls by Prayer. ib.  
5 See beyond present evils. ib.     

VERSE VI.  
Obs. 1 Carnal hearts have always some shifting thoughts how to provide for themselves 180  
Obs. 2 Carnal hearts will rather make any thing their refuge in affliction, than God 18●  
Obs. 3 It is a great affliction to be forced to leave ones own Country and never return 183   

VERSE VII.  
Obs. 1 God hath his set time for execution of Judgement 187  
Obs. 2 The apprehension of present evil terrifies the soul 188  
Obs. 3 Wicked men will not know till they feel ib.  
Obs. 4 The knowledge men have of God in time of affliction is a working knowledge 189  
Obs. 5 In time of affliction men cry out that those are fools that seduced them ib.  
Obs. 6 It is no excuse for men to be led aside by their Ministers 190   

VERS. VIII.  
Obs. 1 Many vile things are hid under glorious titles 191  
Obs. 2 When the Truth is clear, it is dangerous to seek the Opinions of others 192  
Obs. 3 No cause so ill but will be maintained by some learned 193  
Obs. 4 It is a great grief to those that have interest in God, to see those that maintain that which is evil, to pretend as much for God as any ib.  
Obs. 5 You must have ground from Scripture before you submit to any thing in the Worship of God. 195  
Obs. 6. Those that have interest in God rejoice when they see faithful Ministers keep close to God 199   

VERSE IX.  
Obs. 1 When superstition hath gotten deep root in the heart it is hardly got out 202  
Use to England ib.  
Obs. 2 We may find worse usage from those that profess Religion than from those which profess it not 207  
Use. Take heed how you carry yourselves towards your Brethren ib.  
Obs. 3 God may behold those filthy who carry fair shows in Religion. ib.  
Obs. 4 For men to stand out impudently in wickedness committed is abominable in the eyes of God 208  
Obs. 5 To join with others to do so is worse ib.  
Applied to some of the Gentry and Nobility of this Kingdom ib.  
Obs. 6 Such as do so may prosper a while. 209  
Obs. 7 At last they shall all perish ib.  
Obs. 8 The sins of the forefathers is an aggravation of the children's sins ib.   

VERSE X.  
Obs. 1 We should lay to heart God's love to our fathers, and seek to continue it to ourselves 211  
Obs. 2 The greatness of God's love is not enough to engage carnal hearts. 214  
Obs. 3 There is no evil so shameful but a carnal heart will forsake the glorious God to cleave to it. 216  
Obs. 4 So to leave God and cleave to wickedness is abominable ib.  
Obs. 5 It is usual for people to be of the Religion those are of whom they love. 219   

VERSE XI.  
Obs. 1 Multitude of children is a glory to a people 221 

1 By them they are multiplied. ib.  
2 What excellency is in their children they look upon it as their own ib.  
3 They have hope of continuation from generation to generation by them ib.    
Use. Bring up your children in the fear of God ib.  
Obs. 2 Godliness brings blessings swiftly, and wickedness drives them away as fast 245   

VERSE XII.  
Obs. 1 Many think all is well when they have escaped some judgement. 246  
Obs. 2 It is a judgement to be deprived of children ib.  
Obs. 3 It is God in the Creature that upholds it 248   

VERSE XIII.  
Expounded 253  
Obs. 1 God may depart from men or kingdoms in their greatest prosperity 255  
Use Take heed when you are in your prosperity ib.  
Obs. 2. God never shows so much respect to any, but if they forsake him, wrath follows 256  
Obs. 3 The curs of God goes forward from the Parents to the children 257  
Obs. 4 For the curse to follow from the parents to the children is an heavy curse 259   

VERSE XIIII.  
Obs. 1. men's sins oftentimes make God's Ministers at a stand what to say in prayer 263  
Obs. 2 The fruitfulness or barrenness of the womb is from God. ib.   

VERSE XV.  
Obs. 1 Above all sins, the sin of Idolatry makes a people hated of God. 169  
Obs. 2 To take occasion to sin from God's mercy is a thing which God hates 269  
Obs. 3 'Tis a hateful thing to cast off the Government that God would have men under 271  
Obs. 4 Some sins provoke God to hatred. 272  
Obs. 5. Sometimes God manifests his displeasure in the places where we sin. ib.  
Obs. 6 God cannot endure wickedness in his own house. ib.  
Obs. 7 Men in Authority think it a dishonour to be persuaded to alter their minds 276  
Obs. 8 Engagements work deeply in men when they are engaged in their honour's ib.  
Obs. 9 According to people's interests so they are 277  
Obs. 10 Princes though they should be used with reverence, yet they should not be flattered ib.  
Obs. 11 When Princes successively are wicked, there is little hope of good to that people 278   

VERSE XVI  
Obs. 1 God will not always forbear sinners 278  
Obs. 2. If God leave Governors to revolt the people will be smitten 282  
Obs. 3 Compulsion of Authority doth not excuse sin 283  
Obs. 4. the apprehension of God's hand in smiting should humble the hearts of sinners 284  
Obs. 5 God hath his time to dry up the roots of sinners 285   

VERSE XVII.  
Obs. 1. Let all the world forsake God a faithful soul will not 290  
Obs. 2 It is no presumption for a few to challenge interest in God, when the generality do not 291  
Use. Let thou be offended at the 〈◊〉 of those that keep the faith ib.  
Obs. 3 It is a dreadful thing for wicked men to be declared against by the godly 292  
Use. Do not slight it 293  
Obs. 4 When men are violent in wickedness, God will be violent in his judgement's ib.  
Use. Take heed of being violent in the ways of sin 294  
Obs 5. In matters of God's Worship we must hearken to God ib.  
Obs. 6 It is a judgement to have an unsettled spirit 296  
Obs. 7 Prize the Communion of Saints. 298    

CHAP. X.  

VERS. I.  
Obs. 1 The Church is compared to a Vine 300 

Reasons  
1 It hath an unpromising outside ib.  
2 It is the most fruitful plant that grows ib.  
3 No plant requires so great care ib.  
4 It is the most depending creature 301  
5 If not fruitful it is most unprofitable ib.  
6 It is the emblem of peace. 302    
Obs. 2 Emptiness of professors is a very great evil 303 

Reasons.  
1 'Tis unnatural 304  
2 'Tis a dishonour to their root. ib.  
3 It frustrates the Lord of all his care ib.  
4 There is no blessing upon thy soul ib.  
5 If there be Grace it cannot but bear fruit ib.  
6 Common gifts shall be taken away 305  
7 An empty spirit is fit for the Devil to possess 306  
8 God doth not let us sit empty of blessings ib.  
9 The Lord hath justly made our Vine bleed for its emptiness ib.  
10 The evil of emptiness is great according to the greatness of opportunities ib.    
Use 1 If it be evil to be empty, what an evil is it to bring forth ill Grapes ib.  
Use 2 Let us prise fruitfulness 307  
Obs. 3 It is all one to be an empty Christian, and to bring forth fruit to ones self 315  
Obs. 4 When God is spoiling a Nation it is vain for people to think to provide for themselves 317  
Obs. 5 To increase our wickedness by God's blessings is an abominable thing 319 

Reasons  
1 It is against the ingenuity of a Christian 320  
2 Christian Principles are above estate ib.  
3 It is against our prayers. ib.    
Obs. 6 The love Idolaters have to their Idols is according to that ability they have to show their love. 320   

VERSE TWO  
Obs. 1 Though men strive never so much to maintain what is evil, God will break it 326  
Obs. 2 Though men be convinced of an evil, yet if the temptation abide they will fall to it again. 327  
Obs. 3 Superstitious Images and Altars are to be taken away. ib.  
Obs. 4 If we give that respect that is due to God to another thing, the Lord will destroy it ib.  
Obs. 5. If God break down what is evil let not us set it up ib.  
Obs. 6 We must not break down Images to make up our own broken estates 328  
Obs. 7 men's divisions break the neck of what they contend for ib.   

VERS. III.  
Obs. 1 It is a great evil for a people not to have the protection of a right Government 331  
Obs. 2 It is a great evil not to fear the Lord 332  
Obs. 3. When men have the countenance of great ones, there is little fear of God amongst them ib.  
Obs. 4. The taking away of Kingly power is a punishment for the want of the fear of God 333  
Obs. 5. The times of God's wrath forceth acknowledgement from their hearts that fear not God 334  
Obs. 6 When the heart is humbled it will not put off the cause of evils to other men 335  
Obs. 7 When God forsakes a people there is nothing can do them good 337  
Obs. 8 It is just with God to make those things unuseful which sinful people dote upon ib.  
Obs. 9 God can soon change the hearts of people in reference to their King 339  
Obs. 10 The difference between God's people and wicked men ib.  
Obs. 11 The stouter creature confidence is, the more do they sink when they are crossed in their hopes 340  
Obs. 12 When a carnal heart is knocked off from creature confidence than he despairs ib.   

VERSE IU.  
Expounded 361  
Obs. 1 Carnal hearts in their straits take shifting courses, because they have no God to go to 364  
Obs. 2 It is an evil thing for professors to combine with wicked men 365  
Obs. 3 There is no trust to wicked men's Oaths and Covenants 365  
Obs. 4. Breaking Covenant, though with wicked men, is a great wicked●ness ib.  
Obs. 5 Injustice and Oppression is a forerunner of Ruin 372   

VERSE V.  
Obs. 1 Those that fear God least, are most afraid of any thing else 379  
Obs. 2 In times of danger we should be most solicitous about the Worship of God 384  
Obs. 3 Cities that are safe should be sensible of the miseries of others. 385  
Obs. 4 Idolaters that dedicate themselves to Idols, are the people of that Idol 387  
Obs 5. Idolaters account their Idol worship glorious 391   

VERSE VI  
Obs. 1 Our depending upon men for help is dearly bought 392  
Obs. 2. It is the fashion of Idolaters to rejoice much when they get one another's gods ib.  
Applied to England ib.  
Obs. 3 men's own counsels in matters of Religion bring them to shame. 396 

1 Because it is much regarded ib.  
2 God leaves them to folly. ib.  
3 They provoke God by them. 398    
Use. 1. What to avoid in Counsels. 

1 False principles. ib.  
2 Wicked men ib.  
3 Self ends ib.  
4 Pride and conceitedness ib.  
5 Flesh and blood ib.  
6 Passion and frowardness ib.    
Use. 2 What we should attend in our counsels 

1 Look up to Jesus Christ 399  
2 Pray much ib.  
3 Let the fear of God be strong 400  
4 Keep to the Word of God. ib.  
5 Be not put off with shows of Reason 401  
6 Be humble ib.  
7 Consult with an indifferent judgement ib.  
8 Do as you would be done by ib.  
9 Whether it may not cost too dear, though good ib.     

VERSE VII.  
Obs. 1 ungodly men in their greatest rage are but as foam, if God come against them 403  
Scripture Expressions touching the vanity of great persons 404   

VERS. VIII.  
Obs. 1 God destroys the glorious Names of Idolatry 406  
Obs. 2 The nearer a thing comes to the nature of sin, the viler it is. ib.  
Obs. 3 False worship is the great sin. 407  
Obs. 4 We may so abuse the creatures, that we may turn them into sin itself ib.  
Obs. 5 When any Ordinances of God are abused, they are to be but purged; but inventions of men are to be destroyed ib.  
Obs. 6 Man's sin brings destruction upon the creatures 408  
Obs. 7 If it be sad that false worship is neglected, how sad is it that true worship is? 409  
Obs. 8 The ruin of Idolatrous places is more pleasing to God than their pomp 410  
Obs. 9 What men account highly of in matter of worship, when the enemy comes in he contemns them ib.  
Obs. 10 God can make an alteration in Cities and Kingdoms 413  
Obs. 11 It is a great misery to fall into the hands of one's enemy 414  
Obs. 12 The wrath of God is very dreadful ib.  
Obs. 13 To live in misery is worse than present death 415  
Obs. 14 The misery of wicked men in affliction is wonderful 416  
Obs. 15 Desperation is a dreadful thing. ib.   

VERSE IX.  
Opened 418  
Obs. 1 To commit the same sins our ancestors did, is greater than theirs was 419  
Obs. 2 God takes it ill when those whom he hath used to punish others for sin, commit the same sins themselves ib  
Obs. 3 Children of iniquity may escape once and again 423   

VERSE X  
Expounded 425  
Obs. 1 When God hath a mind to bring about a thing, he will gather a people 427  
Obs. 2 God will choose his rod he will scourg us with ib.   

VERSE XI.  
Obs. 1 Such as are divided in prosperity, shall be bound together in bondage 430  
Obs. 2 It is a sign of a carnal heart to avoid any work God calls to, because it is difficult 431  
Obs. 3 Hypocrites are content with such services as bring present comfort ib.  
Obs. 4 It is a sign of a carnal heart to seek present accommodation 432  
Obs. 5 God looks with indignation upon such as mind nothing but ease and delicacy 455  
Obs 6 It is an honour for men to go through difficulties for God 439  
Obs. 7 Let no men boast they live more at ease than others ib.  
Use. Comfort for the afflicted  
Obs. 8. Those that for sake the true Worship of God, 'tis well if they come into the meanest condition among God's People 441   

VERSE XII.  
Obs. 1. Though the sins of people be great, and judgements near, we know not what an exhortation may do 441  
Obs. 2 The actions of men are seeds 445  
Obs. 3 They shall come up in the same kind ib.  
Obs. 4 The seed lies in the ground rotting a while, yet afterwards comes up. ib.  
Obs. 5 The seed sown comes up through the blessing of God upon it ib.  
Obs. 6. The better the seed is, the longer it lies under ground 446  
Obs. 7 The Ministers of God are sowers. ib.  
Obs. 8 Large opportunities of doing service for God should be our riches ib.  
Obs. 9 It is not every seed will serve the turn 447  
Obs. 10 As a man sows so shall he reap. 450  
Use. Let the Saints set a price upon the actions of Righteousness 451  
Obs. 11 God will give abundantly above our good works 455  
Obs. 12 The hearts of men naturally are fallow grounds 456  
Obs. 13 It is high time to seek the LORD 474 

Reasons.  
1 God hath been a long time patient ib.  
2 Mercy is even going ib.  
3 It is an acceptable time. ib.    
Obs. 14 It is time for England to seek God 478  
Obs. 15 God will come to sow Righteousness in time 480  
Obs. 16 Sometimes God doth not presently rain Righteousness upon his people that sow it 481  
Obs. 17 Those that seek aright will continue seeking till God comes ib.  
Motives to continue seeking. 

1. Thou art doing thy duty. 482  
2. Thou canst not do better. ib.  
3. While you are waiting God is working good ib.  
4. While thou art seeking thou art not without some dews. 483  
5. When he comes he will come more fully. ib.    
Obs. 18 To those that are content to seek God till he comes, he will come with plentiful showers 484  
Obs. 19 The help of those that seek God is from Heaven 485  
Obs. 20 When God comes he makes his people fruitful ib.  
Obs. 21 God comes in righteousness to them that seek him 486  
Obs. 22 Though the good we do be our own good yet God rewards us as though he got by it ib.   

VERSE XIII.  
Obs. 1 The fruits of false worship is the increase of sin 490  
Obs. 2 A man is ready to trust in his own way 492  
Use, What a shame is it Saints should not trust in God's way 495  
Obs. 3 When great men go along with Religion men think it must needs be right 497  
Obs. 4 Great Armies are the confidence of carnal hearts 498  
Use, Examine what your confidence is 499   

VERSE XIV.  
Obs. 1 Tumults are a token of great wrath of God 500  
Obs. 2 Policy will not prevail if God be against us 507  
Obs. 3. Great is the rage of war if God let it out 508  
Obs. 4 The sins of parents many times comes upon little ones ib.  
Obs. 5. The judgements of God when near us should awaken us. 509   

VERS. XV.  
Obs. 1 Miserable judgements many times arise from causes we little think of 510  
Obs. 2 From places of Idolatry come the greatest evils to a Kingdom ib.  
Obs. 3. False worship is the great sin God is provoked against a Nation for 511  
Obs. 4. God takes notice not only of men's sins, but their aggravations ib.  
Obs. 5. According to the greatness of sin is the greatness of wrath 512  
Obs. 6 When people have some enlightening then God's displeasure breaks out upon them 514  
Use for England ib.  
Obs. 7 God loves to draw forth great sinners to the light 516  
Obs. 8 God will make quick work with great sinners ib.     

The Names of several Books printed by Peter Cole, at the sign of the Printing-Press in Cornhill, by the Exchange, in LONDON.  
A PHYSICAL DIRECTORY; or, a Translation of the London DISPENSATORY. Whereunto is added, The Virtues of the Simples and Compounds. And in the second Edition are 784. Additions, the general heads whereof are these, Viz. 1 The Dose (or quantity to be taken at one time) and Use, both of Simples and Compounds. 2 The Method of ordering the Body after sweeting and purging Medicines. 3 Cautions (to all ignorant people) upon all Simples and Compounds that are dangerous. With many Additions in every Page, marked with the letter A.  

Five Books of Mr Jer. Burroughs lately published: As also the Texts of Scripture upon which they are grounded. VIZ.  
1. The rare Jewel of Christian Contentment, on Phil. 4. 11. Wherein is showed: 1 What Contentment is. 2 It is an holy Art and Mystery. 3 The Excellencies of it. 4 The Evil of the contrary sin of Murmuring, and the Aggravations of it.  
2. Gospel-Worship, on Levit. 10. 3. Wherein is showed: 1 The right manner of the Worship of God in general: and particularly, in Hearing the Word, Receiving the Lord's Supper, and Prayer.  
3. Gospel Conversation, on Phil. 1. 27. Wherein is showed: 1 That the Conversations of Believers must be above what could be by the light of Nature. 2 Beyond those that lived under the Law. 3 And suitable to what Truths the Gospel holds forth. To which is added, The Misery of those men that have their Portion in tbis life, on Psalm, 17. 14.  
4. A Treatise of Earthly-mindedness. Wherein is showed: 1 What Earthly-mindedness is. 2 The great Evil thereof, on Phil. 3. part of the 19 verse. Also to the same Book is joined, a Treatise of Heavenly mindedness, and walking with God, on Gen. 5. 24. and on Phil. 3. 20.  
5. An Exposition, with Practical Observations, on the 4th, 5 th' 6 th' & 7th Chapters of the Prophecy of Hosea.   

Twelve several Books of Mr Will. Bridge, collected into one Volume. VIZ.  
1. The great gospel-mystery of the Saints Comfort and Holiness, opened and applied from Christ's Priestly Office.  
2. Satan's power to tempt; and Christ's love to, and care of his People under temptation.  
3. Thankfulness required in every condition.  
4. Grace for Grace; or, The overflowings of Christ's fullness received by all Saints.  
5. The Spiritual actings of Faith, through Natural Impossibilities.  
6. Evangelical Repentance.  
7. The Spiritual-Life and In-being of Christ in all Believers.  
8. The Woman of Canaan.  
9 A Vindication of Ordinances under the Gospel.  
10. Grace and Love beyond Gifts.  
11. The Saint's Hiding-place in time of God's Anger.  
12. Christ's Coming is at our Midnight.   

Dr Hill's Works. VIZ.  
1. The Beauty and Sweetness of an Olive Branch of Peace, and Brotherly Accommodation budding.  
2. Truth and Love happily married in the Saints, and in the Churches of Christ.  
3. The Spring of strengthening Grace in the Rock of Ages Christ Jesus.  
4. The strength of the Saints to make Jesus Christ their strength  
5. The best and worst of Paul.  
6. God's Eternal Preparations for his dying Saints.   

Mr J. Owen's two Books.  
1. Steadfastness of Promises, And the sinfulness of Staggering.  
2. The Death of Christ, the Price he paid, etc.  
The Oath of Allegiance, and the National Covenant proved to be Non-obliging, etc. by Sam. Eton.  
Dr Sibbs on the Philippians.  
The best and worst Magistrate, by Obadiah Sedgwick.  
Barrisf's Military Discipline. Cum multis 〈◊〉    

AN EXPOSITION Of the PROPHECY of HOSEA.  

CHAP. VIII.  

VERS. 1.  Set the Trumpet to thy mouth: he shall come as an Eagle against the House of the LORD: because they have transgressed my Covenant, and trespassed against my Law. 
THE Prophet still continues the Denunciation of Judgement against Israel, with the Declaration and Aggravation of their sins.  

Set the Trumpet to thy mouth. 
1. Text.   
Let there be a full, 
2. Apptic. by paraphrase.  and free, and open manifestation of the sin and the danger of Israel: The same commandment that we have here to the Prophet, we have in the 58 of Isa. at the beginning to the Prophet there, Cry aloud, spare not, lift up thy voice like a Trumpet, show my people their transgression, and the House of Jacob their sin.  
Ministers must not only be Trumpeters of the Gospel, Trumpeters of Mercy and Peace, 
Obs. 1  but Trumpeters of Judgement and of War; they are set to give warning to people of danger, and woe to them if they do not, God will require the blood of people at their hands. How ever people's spirits may be against it, against the free and bold work of the Ministry in denouncing Judgements, yet the spirits of God's Ministers must go on in their way: 
Luther called the trumpet of rebellion  Luther in his time for the freedom and boldness of his spirit inveighing against the sins of the times, he was called the very Trumpet of Rebellion, he inveighs against their sins and threatens Judgements, and they exclaim against him, they are as loud against him, and trumpet out their exclamations against him, calling of him the Trumpet of Rebellion and sedition. If a Town be besieged by the enemy, it is not the crying of children or women that must hinder the beating up of the Drums, 
simile  nor the roaring of the Canon. God takes it exceeding ill at his Ministers hands to be mealy mouthed, when his wrath is incensed; and therefore he calls the Watchmen that did not give warning by an ignominious name, DUMB DOGS, that cannot bark, 
Pliny  in Isa. 56. 10. I remember Pliny in his 29. Book, 4. Chapter, tells of the Dogs in Rome, that were set to keep the Capitol, because when the Gauls did scall the Capitol, the Dogs being fed too full, lay sleeping and did not give warning; they therefore not only hanged them up, but every year the Romans observed that time of the year, and on that day, hanged up certain Dogs in the City for exemplary Justice, by way of crucifying of them alive upon an Elder tree, 
Why crucifying on a tree was so hateful to the Romans.  and upon this ground it is thought that the Romans did so hate that kind of death, of hanging upon a tree. And therefore it was the more cursed death that Christ died to hang upon a tree. It is that that God is exceedingly provoked against his Watchmen for, if they give not warning.  
Hosea had proclaimed war before this in the name of the Lord, 
Expos. 3.  but he must do it again; from whence the Note is further.  
That God's Ministers must not be weary of their work though they see little good come of it; 
Obser. 2.  yea so far from being weary or discouraged as their spirits must rise up in their intentions strength and fervency of it.  
Before Hosea's voice was the voice of a man; 
The paraphrase.  but now it is the sound of a Trumpet: Let wickedness stop her mouth, but let the mouths of God's Servants be opened, yea let a Trumpet be set against their mouths in disclaiming against the wickedness of the times wherein they live.  
Thirdly, 
Obs. 3.  The denunciation of threatening in the Name of God, it is a terrible sound, if men be not afraid of this Trumpet, and awakened by it, there is a time that shall awaken them, when a Trumpet (I say) shall awaken them and make them afraid, when the Arch Angel shall blow his Trumpet, those that are most awakened and fears the sound of this Trumpet shall have the most comfort when the Trumpet of the Arch Angel shall blow.   

He shall come as an Eagle.  
Luther upon the place thinks this Prophecy meant against Judah, 
Luther  because of the naming of the House of the Lord, as follows after. And then this Eagle must be understood of Nebuchadnezzer, who is called an Eagle in Ezek. 17. 3. and Jer. 48. 40. 
Author.  But rather I think it to be meant of the Assyrian, for the Prophet here is prophesying against the ten Tribes, and he seems to take away the two great confidences that they had whereby they hoped that they were not in so great danger.  
The first was, that they had made a league with Egypt which was nigh hand, as for the Assyrian he was a great way off, and there was not so much danger to be thought of the Assyrians.  
Secondly: As they imagined they had the house of the Lord with them, and did worship the true God. Now the Prophet takes away these two, He shall come as an Eagle, against the House of the Lord: 
The Assyrians Army, why an Eagle.  that is, the Assyrian, Salmanesser he is called an Eagle, and because he was to come with an Army, therefore an Eagle; (and it may be his Ensign might be an Eagle) you know the parts of Armies are called Wings, and so is compared to an Eagle, to show to them that their danger is not so far off as they imagine. He shall come as an Eagle, that is swiftly, with a mighty force and vehemency; and he shall have an Eagles spirit, an Eagles eye: the Eagle is quick sighted, and the spirit of an Eagle is not easily daunted: and yet it is observable that in the Law the Eagle was an unclean bird, 
Why the Eagle was unclean under the Law.  though the Eagle the King of Fowls, and of a brave spirit, yet he was unclean, God would not have the Eagle offered in sacrifice, but rather the Dove, God many times doth not regard Eagles spirits, 
Obs. Go● accepts not Eagles, but Doves.  those that sore aloft and fly on high, but he doth receive Dovelike spirits, such as are of meek and quiet spirits.  
But he shall come as an Eagle swiftly, that is upon the prey before it is aware.  
Men flatter themselves when danger is at any distance from them, 
Obs. 1.  if it be not just upon them, then think themselves safe, but God can bring evil suddenly and iresistably upon them. In Isa. 5. 26. He will lift up an Ensign to the Nations from far, and will hiss unto them from the end of the earth: 
Gualt.  and behold, they shall come with speed swiftly. Gualther upon this place applies it to the Turks coming into some part of Germany, they were come on a sudden from the uttermost part of Europe, yea from Asia, and so Spain and Secily, and Italy; God, to punish the contempt of the Gospel, 
Applied to England.  brought them suddenly upon them. Howsoever the Lord hath delivered us hitherto from foreign Nations, we think ourselves secure because God hath put work enough into their hands for the present, the Danes, French, Spaniards, but how easily is it for the Lord in an instant when there is no fear of them at all, to bring them swiftly.  
Secondly, 
Obs. 2  All the swiftness, and fierceness and quick-sightedness, and spirit of an enemy is from the Lord: If an enemy be swift in his course, and quicksighted and fierce, and hath a strong spirit we are to attribute this from the Lord.  
Thirdly, 
Obs. 3.  Wicked men in satisfying their rage and malice, they are as Eagles; much more should we be in our service, we should not be slow: if they be to satisfy their rage as Eagles, we should imitate them in this to be much more so in the service of God. But it follows,   

He shall come as an Eagle against the House of the Lord.  
Interpreters differ much about this, Against the House of the Lord: 
Luther.  because Hosea prophesied against the ten Tribes, therefore Luther and divers others think that this clause must be meant against Judah, as if God threatening Israel should say, do not you think to escape, for the enemy shall come as an Eagle even against the house of the lord 
Author.  But we need not strain it so, for it may be meant against the ten Tribes notwithstanding this expression, upon this ground: because they called that place, the Eminent place, where one of their Calves were set up, they called it Bethel, the House of God: and so ironically here the houses of their Idols may be called the House of the Lord, because they chose those Houses and Places instead of the House of the lord He will come against the House of the Lord; that is, against that which you account so. But I think that is not satisfactory, but rather this: the Church of Israel though very corrupt, yet before their actual devorce, is called the House of the Lord, so that from thence then the note is:  
That God doth not presently cast away a Church so as to unchurch it though they may be guilty of many heinous sins. 
Obs. 1.  Great sins do not ipso facto, do not un-church a Church therefore there should be much patience before any do decline from a Church by way of renouncing it.  
It is a high expression of the privilege of a Church, 
Obs. 2.  that it is the House of the Lord, wheresoever there is any true Church, yea though it be very corrupt. But you will say, What do you mean by a true Church? I take it for the present nothing but this: Any company of Saints in body to set up what Ordinance of God they know, 
A true Church.  that's a Church wheresoever it is, and here God dwells, here God keeps house; 
Use. 'Tis good dwelling in God's house  and it is good keeping house with God; He is worse than an Infidel that provides not for his own house: certainly God will provide for his own House: Moses was faithful in all the House of God; that is, in all the Church of God: What then though thou dwellest in a poor Cottage, so be it thou be'st a Member of the Church of God? if God give thee this blessing to dwell in his own House, you are well enough. In Psal. 26. 8. Lord I have loved the habitation of thy House, and the place where thine Honour dwelleth. The Church is not only God's House, 
Ps. 26. 8. explained.  but the House wherein the Honour of God dwelleth. Prince's may have some houses where they may retire to for a time, but they have some principal Houses to show their magnificence and glory; and such a house is the Church of God unto the Lord; all than that are in the Church, especially Officers, must behave themselves and be faithful in the Church as in the House of God, 
Officers of the Church  He will come against the House of the Lord.  
Though we be God's House, 
Obs. 3.  yet the enemies may be suffered to come upon us, it will not serve us if we transgress the Covenant: Joab was plucked from the horns of the Altar; and so may we be plucked even out of the House of God; Gods own House is no security to sin and wickedness. It follows.   

Because they have transgressed my Covenant.  
God loves to clear his Justice, and to show what the cause of the evil is that comes upon us, he would have it clearly charged upon ourselves, that we may not put it off to God's Decree, that we are predestinated to such and such evils, but the Lord hath his time to charge all the evils that comes upon sinners, upon themselves; Thy destruction is of thyself; the bond that is between God and his Church, it is his Covenant, and all the good or evil of a Church depends upon the Covenant; and therefore it was the way always of the people of God when they were far declined from God, to return unto him by way of renewing Covenant; 
The good of Christians depends upon the Covenant more than formerly.  in Psal. 25. 10. All the paths of the Lord are mercy and truth to them that keep his Covenant; and especially all our good now depends upon the Covenant more than formerly the good of the people of the Jews did, because the Lord hath sealed the Covenant now with the blood of Jesus Christ actually, which was not so then. But for this expression we had it formerly, and somewhat was spoken about the opening of the Covenant of the Jews and what kind of Covenant it was, but yet not then fully opened, and as than I said, so still I look at it as a Point that will require a particular Exercise of its self.   

And trespassed against my Law.  
Saith Calvin upon the place, 
Calvin  further to covince them, to show that it was not through ignorance that they did transgress, they could not say, Lord, what is thy Covenant? for saith God, I did make it known clearly in my Law, they had it plainly set out in my Law: The Heathen can know the mind of God no otherwise but only by looking into the book of the Creature, and there the mind of God is written but very darkly, & they can see but little of it there: I but saith God, my people have my Law where my mind is written plainly, and they may see it there and know what my Covenant is with them, and therefore their sin is so much the greater, they have transgressed against my Law. The Seventy translate these words, They have dealt ungodlily against my Law: 
The 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the word especially hath reference to the worship of God that is commanded in the Law, they have not worshipped me according to my Law; for though God looks at every part of his Law, yet more especially at that that requires his more immediate worship. And in the Hebrew it is, they have prevaricated against my Law, 
Praevaricati. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they have made a show that they would do what my Law requires but they do quite contrary, that's the propriety of the word in the Hebrew. What people is there in the world but will make some show, that they would obey God's Law? no people but say it is fit that they should be obedient to God's Law, what variety of opinions and practices are there among men, and yet all will father their opinions and practices upon God's Law? and mark, but they do prevaricate in this; they pretend one thing but they go quite the contrary way, and this is that which God charges his people withal, upon which he would send his enemies, even an Eagle upon them. It follows.    

VER. 2.  Israel shall cry unto me, My God, we know thee. 
THE words as they are in the Hebrew are somewhat different from what they are in your books, for Israel in your books is in the first place, but in the Hebrew it is in the last, that is, To me they shall cry, My God, we know thee, 
The Heb. reading.  Israel: What difference is this? yes, the words thus read have more elegancy in them than otherwise, and they hint some observations that would hardly be hinted to us as it is in your books, as thus:  
If you read it as it is in your books, than it is only a speech of God to them.  
But if you read it according to the Hebrew, they shall cry to me, My God, we know thee, Israel: They here seem to put God in mind who they were, as if they should say, we are Israel who know thee, remember we are not strangers to thee; They shall cry unto me, My God, we know thee, Israel: It's Israel that cries to thee, Oh my God  
Or as if they should put God in mind of their Father Israel in whom their confidence was; They shall cry to me, My God, we know thee, Israel: Oh remember our Father Israel and deal graciously with us for the sake of our Father Israel: Just like those in Matth. that would cry, We have Abraham to our Father: so here this people would cry; in their cries in the time of their affliction they would cry to God that they had Israel to their Father, we have reference to Israel who did so prevail as a Prince with God, and therefore we hope we shall far the better for Israel;  
Or thus, They shall cry to me, My God, we know thee, Israel: That is, we know thee to be the God of Israel, we have known how thy ways have been in former times for the good of thine Israel, and Lord, remember how thou hast wrought for thine Israel heretofore, and work now for us in the same manner: thus there is a great deal in this word, [Israel] if you set it in the last place in the verse, more than if you set it in the beginning.  
From hence the Notes are these:  
First, 
Obs. 1.  That in affliction men see their need of God. So the Chaldae paraphrase upon this place, 
Chaldae pa●ephrase  Always when I bring straits upon them then they pray before me and say, Now we see plainly that we have no other God besides thee, Oh! redeem us because we are thy people Israel; so that's the meaning.  
Secondly, 
Obs. 2.  Even Hypocrites and the vilest Wretches that are, in the time of their distress, will claim interest in God and cry to him; even those that have departed most from him will be ready to claim interest in him in their distress. What an impudence was it for this people that had so grossly departed from God, that had gone so against their light, and yet they will come boldly and claim their interest in God in the time of their affliction? Truly we see the same spirit in men at this very day, the most wicked and vile ungodly man or woman that is, yet will be ready in afflictions to claim interest in God; 
Applicat.  My God. I appeal to you in this Congregation, if one should go from one end of the Congregation and speak particularly to every one, and ask but this question, Do you hope that God is your God? Every one would be ready to say, Yes, we hope he is. This is the impudence of men's hearts that will take liberty to go on in a way of rebellion and fight against God all their lives, and yet in the time of their distress claim interest in God.  
Thirdly, 
Obs. 3.  That knowledge and acknowledgement of God in an outward formal way is that which Hypocrites think will commend them much to God in time of affliction; that by which they shall have favour from Him because they have made some profession of God: We know thee: as if they should say, Lord, we were not as others that had forsaken thee, we continued Israel still, we did not turn to be Heathens: It is very hard for men's spirits to be taken off from trusting in formality, in outward worship, we are all Christians, we are not turned Heathens; so they shall call to me, My God, we know thee, Israel; we continue Israel still. Oh! how sweet and comfortable is it then to have a true interest in God? 
Comfortable; if in truth.  in the time of affliction to be able to say, in truth Lord we know thee, and blessed be thy Name Lord we have known thee, we have had experience of thy goodness, and faithfulness, mercy, love, and tender compassion towards us, we have known thee an infinite all sufficient good, thou hast satisfied our souls with thy love, the light of thy countenance it hath been the joy of our hearts, and blessed be the time that ever we knew thee, Oh blessed be the time that ever the Lord made himself known to us; we can say, Lord, we have known thee, and therefore now Lord have mercy upon us; Oh let us all learn to make more of our interest in God, and to labour to know Him more and more, that we may have this comfort in our afflictions, to be able to say in truth, Oh Lord, thou art our God, and we have known thee. If Hypocrites think it to be so great a comfort that they are Israel, Oh what is it then to be a true Israelite in whose heart is no guile?  
Fourthly, 
Obs. 4.  Degenerate children they think to have favour for the sake of their godly parents.  
We have known thee, Israel.] Children should imitate the virtues of their godly parents, and then they may draw comfort from the godliness of their parents.  
But lastly, 
Obs. 5  Hypocrites though degenerate will not only think to far the better for their godly parents, but they will think to have the same mercy as their godly parents had; they little think of the difference that there is between Israel heretofore, and that Israel that is now so basely degenerated. It follows.   

VER. 3.  Israel hath cast off the thing that is good: the enemy shall pursue him. 
THEY cry, We have known thee: but they cast off the thing that is good; they profess to know God in word, but in works they deny him. What is it to say, We know God, 
Elongavit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominatus est  and to cast off the thing that is good?  
Now the word that is here translated, cast off, signifies, Hath put off a great way, yea, hath abominated the thing that is good: doth not only forsake the thing that is good, but to cast off with a kind of abomination the thing that is good.  
Hath cast off the thing that is good. That is:  
First, 
Anselm.  cast off God Himself who is as, Anselm speaks of Him, 
Bonum in quo omnia bona.  that Good in which there is all Good: God the highest and chief good they have cast him off.  
Secondly, The thing that is good indefinitely. That is, they will not be ordered by any rule, they care for the good of no body but only to have their own lusts satisfied.  
But that which I think is most properly aimed at by this phrase, The thing that is good: is, the Worship of God, My Worship: They say, We know Thee, but in the mean time they cast off that good thing, Oh that Good Thing, that which I hold indeed to be the thing that is good. Hence observe:  
The true Worship of God is the GOOD Thing by way of excellency. We account our Estates are goods, 
Obs. 1.  we use to speak in that kind of language, the goods of such a man. Is our Estates our goods? Are they such good things? Oh! what is the Worship of God then? The Worship of God that's the thing that is good by way of excellency above all our goods, that's the good thing that a spiritual heart can prise, that's that which God delights in, and wherein his people enjoy, so much communion with Himself; that's the thing by which God lets out so much good to His People, it's the safety, protection, the blessing of a Kingdom; the purity of God's Worship where that is all other good things will follow, that's THE Good thing; and it is a sign of a gracious spiritual heart to prise the Worship of God in the purity of it as the good thing, above all good things that a Kingdom is capable of.  
Secondly, 
Obs. 2.  Yet Gods own Worship is by carnal hearts of men repelled, and cast off as evil, if it suit not their own ends, and designs: The spirits of men rise against it, they will not so much as examine things in any peaceable and quiet way, but by prejudice; because they see it not suitable to their own ways their spirits rise, abominating that which God Himself prizes.  
Thirdly, 
Obs. 3.  Though first men do but only leave God, forsake the thing that is good, yet at length they grow to such a ripeness in sin as they cast it off with abomination; and that's a great deal worse: Merely to neglect that which is good is an evil, but to cast off that which is good by way of abomination, Oh then the sin of a people is grown to an height, than they are near to Judgement indeed, when they cast it off; thus men who heretofore have been very forward in the profession of Religion, and seem to love and delight in the thing that is good, but by degrees their hearts were drawn from the ways of God, now they cannot bear the sight of those things to be presented, nor bear the hearing of those things, their hearts rise against any that they see practise them, they now shut their eyes, and stop their ears, and with violence repel the Truth; according to those in Jer. 44. 16. As for the Word of the Lord that thou hast spoken to us, we will not hear thee. 
Backsliders from what they have found good in.  Oh! are there not some that heretofore have thought they have received much sweetness in the ways of God, and now not only left them, but their hearts rise against them, and if any thing be spoken for them, shut their eyes and ears and cast it off and even abominate such? Let such take heed that God cast not them off for ever. 1 Chron. 28. 9 (it is a speech of David to his son Solomon) If thou seek Him, He will be found of thee; but if thou forsake Him, He will cast thee off for ever: How much more if thou dost cast off the thing that is good. Oh! my brethren, let us take heed of casting off the thing that is good; we may pass over many Truths that it may be God hath convinced us off, but let us take heed of casting off any Truth, for than we are ripe to Judgement, than the Lord may justly cast us off for ever.  
Lastly, 
We should the more cast off falls worship.  If wicked men's hearts be so vile to cast off God, and his Worship that hath so much good, how much more should we cast off with abomination, that that is abomination itself? How much more should we cast off false worship with abomination and say, Get thee hence? and so all kind of evil and sin that would stick so fast upon us? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In Rom. 12. 9 Abhor that which is evil: to abhor it as well as to abhor Hell itself; it comes from a word that is used for Hell. Thus we should learn from wicked men's casting off what is good, to cast off that which is evil and wicked.  
One thing further, 
Obs. 4.  Whatsoever knowledge of God, or profession we make of worshipping Him, yet if we cast off any thing that is good, this deprives us of any interest we have in God, of any comfort in crying to God in our afflictions. I beseech you take notice of this; They cry to me, my God we know thee, but saith God, they have cast off that that's good. The Note is,  
To cast off violently and that against light, any one thing that is good; though it be meant of the Worship of God principally, yet it is spoken indefinitely, to cast off any thing that is good, any truth of God, it is that which doth deprive the soul of having comfort and interest in God, or crying to God in the time of distress: Oh thou sinner how dearly dost thou pay for thy beloved sin? 
Appli●.  at what a dear rate dost thou buy every beloved lust of thine, when as it doth deprive thee of all comfort and interest in God that otherwise thou mightest have in crying to God in the day of distress?  

The enemy shall pursue him.  
When the good of duty is cast off, 
Obser.  evil of punishment will come in. By casting off that which is good we cast off mercy, and protection, we open a door to all kind of misery: if we retain that which is good we retain God; but when that which is good is cast off, we lie exposed and naked to all kind of misery, for God owns us not. It follows.    

VER. 4.  They have set up Kings, but not by me: they have made Princes, and I knew it not. 
HERE we have their Civil apostasy, the other was a Moral apostasy; They have set up their Kings, but not by me. Though all Government it is to hold on God, yet we are to know that God had an especial hand in the Government of the people of the Jews; 
Lapide  It was as Lapide upon the place calls it, a Spiritual, and a kind of Divine Kingdom; it was not merely Civil, the Government that God set over them was typical, it was to typify the Government of Christ. And hence we are to take this Caution, We may easily be led aside into many mistakes and errors if we argue thus, 
Caution concerning imitating the Kings if the jews  That because the Kings of Israel and Judah did thus and thus, therefore it is in the power of any King at these times to do so; for certainly there was a mighty deal of difference between the Government then, even the Government in that State, and the Government now: for State and Church was mixed together, and the Government than it was typical, it was to typify the Kingdom of Jesus Christ, therefore though God leaves People, leaves State's now to their Liberty to set up what Government may be best for them, yet it was not permitted to the Jews, they were to have only that Government that God should reveal from Heaven, for their Civil State: therefore when they would change the form of their Government first from Judges to Kings, God said, they had rejected him in casting off that.  

They set up Kings, 
Expos. 1.  but not by me  
Some think that this hath reference to the choosing of Kings at first, because that they did it without Gods Warrant when they chose a King to themselves at first, and so they have set up Kings but not by me. 
2. The Author's opinion.  But I rather think that this hath reference to Jeroboam and his successors, they set up Jeroboam and his successors, and not by God. This you will say, is very strange, for it is clear in Scripture that it was from God that Jeroboam should be King, and that the ten Tribes should be rend from Solomon's posterity for the punishment of Solomon's sin, it was prophesied of by Ahijah the Shilonite, 1 King 11. 29, 30, 31. the Prophet came to Jeroboam, and ren● the Garment of Jeroboam in twelve pieces, and said to him, Take thee ten pieces: for thus saith the Lord the God of Israel; Behold, I will rend the Kingdom out of the hand of Solomon, and will give ten Tribes to thee. The Lord sent his Prophet to tell him expressly, that he would rend ten Tribes from the house of Solomon, to give them to him; and yet here it is said, That they have set up Kings, but not by me. Again in the 10. chap. and 15. ver. Rehoboam harkened not unto the people: for the Cause was from the Lord, that he might perform his saying which the Lord spoke by Ahijah the Shilomite unto Jeroboam the Son of Nebat. It was from the Lord that Rehoboam gave such a churlish answer, was from the Lord that he was left to such a Tyrannical, cruel spirit, that the Lord might fulfil the word that he had spoken by Ahijah the Shilonite.  
Abulensis thinks that the ten Tribes for the matter of the thing did no more than they might do, and he gives this reason, 
* Ipsae tribus liberae erant, populusque liberi, Rehoboam autem volebat eas in servitutem redigere, easque regere ut Tyrannus non ut Rex; poterunt ergo ab eo recedere, et novum regem sibi creare; populus sui vel resp. principib. & regib. dedit impium in se, sed certis justisque condicionibus, inde & potest illud jisdem auferre vel imminuere, si ipsi eo abutantur & Tyranni evadant, non enim populus se absolute dedit Regi uti quis Aurum vel equum amico, ut omne suum jus in eum transferat, nec unquam illud revocare possit, sed certis pactis intervenientibus. Abulensis in 1 Reg. 12. Quaest 8. T. 9  for saith he, the people, these Tribes were free Tribes, but Rehoboam would bring them into slavery, and he would reign over them as a Tyrant, therefore (saith he) they might lawfully depart from him and leave him, and make to themselves a new King; and then he puts the Cause, viz. for that a people or Commonwealth (saith he) they first gave the power to Kings and Princes, but they did it upon certain conditions at first, therefore as they first gave power unto them so saith he they may diminish it if they abuse it and Tyrannize over them, for (he hath this further expression) the people did not absolutely give themselves to him, when a people do choose a chief Governor saith he they do not give themselves to them as a man gives to his friend a piece of money, or a horse, so as they give all out of their own possession, and that he might do with them what he will, but upon certain conditions thus and thus: this Abulensis hath.  
Now though I do not altogether approve of what he hath said, because at least the case between People and Princes now is different from what it was; then God challenged a peculiar Prerogative over them for tendering their Government, yet thus far in Divinity is true; There is more reason that people should now have more power to cast off Tyranny than there was, because now none comes 
* viz. orderly and ordinarily.  to Government over others but by 
* Scil. formal or tacit.  Agreement, therefore if the Agreement and Law of the Country be that they shall be elect and not haereditary, they are so: if that the males shall only inherit, he shall only inherit: and so if the Law of the Country were for delivering themselves from tyranny, so far certainly God allows it in His Word.  
But now to answer the Case more clearly, 
A direct Exposit.  They set up Kings, but not by me; though GOD had foretold that the ten Tribes should be rend away from the house of David, and that Jeroboam should be set up, yet they did not do this thing in a lawful way as they ought, for they should have consulted with God about the time and manner of it when God would have it done; it was not enough that God did foretell it should be done, but when they did it they ought to have done it in a way of consulting with God, and they ought to have been ordered by God for the way and manner of it, and they did not do it in way of fulfilling the Prophecy, for the people generally knew no such thing but merely minding their own passions and lusts, they looked at no further, though God did overrule it to fulfil his own Counsels, yet they aimed at no such thing. Whence we have these useful Notes for our edification:  
First, 
Obs. 1.  That we may do the thing that God would have done, and yet sin highly against God. God would have Jeroboam set up, but they only looking at the matter, and did not observe God's way, God did reject them.  
Secondly, 
Obs. 2.  To do that which God would have done, yet if we do not know that it is God's mind, we sin against God: Though we do the thing that God would have done in His secret will, yet we sin against God, if we know it not to be His revealed will. Now no action can be good, but that which is done; not only materially good, but formally also, that is which is done in obedience to God; And that shows the dangerous condition of ignorant people, all their actions are sin because they know not God's mind in them. 
Misery of Ignoran●s.   
Thirdly, 
Obs. 3.  To go about great businesses without consulting with God, it is sin. Even the Heathens were conscious of this, therefore Pullius Scipio would never go out about any great business but would go to the Capitol to pray to the gods. 
Publius Scipio,   
Fourthly, 
Obs. 4.  Alteration in Civil Government is a great business. God had need be much consulted withal, especially if there be any Church-work mingled with it, there was never a time that England had the calling for such consulting with God as it hath at this. 
England.  Now England is about the greatest and weightiest business that ever it had since it was a Nation: The very alteration but of an Officer is a great matter and requires much consulting with God, and especially if it be in the Church: it is very observable of our Saviour in Luke, 6. 12, 
Luke 6. 12, 13. opened.  and 13. verses, when as Christ was to send out his twelve Apostles as Officers for the Church, the text saith, That he was at prayer all night before, then in the morning he calls his Disciples and so sends forth twelve of them and gives them his Commission. But he makes a preparation all night long in praying to God. Surely those that are about choosing Church Officers, 
Church-Officers with what religious care to be chosen.  Ministers of God to be their Pastors and Teachers they had need spend days and nights in prayer. Here they did not consult with God in setting Jeroboam over them, and therefore saith God, they have made them Kings, but not by me.  
Lastly, 
Obs. 5.  When we are about great businesses, we must look at God's ends; we must take heed of our passionate wills, and our own self ends, else we do it not by God. In Civil Affairs, a man that is a Magistrate perhaps doth that which is just, but he is carried on in his passion, but this is not by God; and so in Church affairs, the Church Elders, the party doth deserve it, yet if they be carried on in passion and self-ends, this is not done by God: They have set up Kings, but not by me.  
And then further; As the people sinned and God would not own what which they set up, so Jeroboam sinned too. Why Jeroboam might say, Lord, didst not thou send thy Prophet to tell me that I should have the ten Tribes, and yet wilt thou not own me? No, God would not own him.  
First, 
jeroboam sin.  Because Jeroboam did not seek God.  
And secondly, Jeroboam did not stay God's time. As David, he was anointed by God, and though he had many opportunities for to have taken away Saul's life, he would not, and to come to the Kingdom, but he did wait till he saw the time was come that he should be brought to the Kingdom. But Jeroboam would not do so.  
Thirdly, Jeroboam had not right ends in taking the Kingdom.  
Fourthly, Jeroboam did not administer the Kingdom for God, and therefore God would not own him, and so some read the words; They have not administered the Kingdom by me; but administering the Kingdom by their own lusts therefore God would not own them. From whence you may have these Notes:  
First, 
Obs. 1.  That when God promises a mercy, if we stay not God's time we can have no comfort of the mercy.  
Secondly, 
Obs. 2.  When we have a mercy promised we must be brought into it by God, by lawful means; he that believes makes not haste saith the Scripture: many they are so greedy of places, and preferments, and other things they desire, that they make so much hast as if they did fear that if they stay for the orderly coming into the place they desire, they fear they should go without it: What blessing then can there be in that which we would seek to get without God in making so much haste.  
And again, 
Obs. 3.  When we have a mercy (that's the third note) when we have what we would have, yet if we do not improve it for God, we do thereby renounce our acknowledgement of it from God. God hath given thee an Estate, or Honours, or Preferment: What dost thou do? Dost thou now abuse this for thine own lusts? Thou dost hereby renounce thy acknowledgement that thou hadst it from God. They have set up Kings, but not by me, I will not own that; Why? because in the way of their Administration they have indeed renounced any right I have to their Government: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And so the Seventy translate the words, They have reigned to themselves.  
Yea, 
Quest.  but it may be said, How were the people that were living now, guilty of this? this was a long time ago when the people did thus set up Jeroboam and rend themselves from the house of David, how came they to be guilty of this?  
The Answer is, 
Object.  That they continuing and retaining the Government of Jeroboam upon the same ground their progenitors first raised it, are guilty of their sins. Children going on in the way of their parents, 
R. Kimc. ap Merc. in lo.  contract the guilt of their parent's sin upon them.  
And Mercer upon this place quotes an Hebrew, 
Quando quidem ridebant quod prohiberet eos, ab Ascendendo Hierosolyman, in conspectum Domini, & fecerat illis vitutos, illorum erat eum Regno pellere.  David Kimchi: That the people now when they saw what Jeroboam and his successors did, that they would keep them from going to Jerusalem before the Lord, and when they saw that he made them Idols, and so forsook Gods true Worship, they (saith the Hebrew Doctor) should have driven him from the Kingdom, that was his opinion: but merely for Religion it cannot be, except the Law of the Country will bear them out in it; any farther than the Law of a State, the Civil Law will bear men out in it: and therefore War, it is not meeely undertaken for maintaining Religion immediately, but for maintaining those Laws by which Religion is established, the Civil Right that men have to the practice of their Religion: And so Wars may be undertaken. 
When Arms may be taken for Religion.  If it were in a place indeed where the Law of the Kingdom were utterly against Religion, could not there be justified, except those that had power likewise for the altering those Laws, should alter them, and then take up Arms.  
But now, 
England's case in this particular.  Our taking up Arms is justified in this, To maintain the Civil Right that we have to the practice of our Religion; so that our Case is not the Case of the Christians among the Heathens: 
Law of Nature.  There is a Law of Nature (I confess) beyond the Right of any Law, and the Right in that cannot be given away by any Predecessors. But because the mischief would be infinite great if it were left to every man to judge, when by this Law of Nature he might resist, and so to resist upon it, 
Particular persons must sufer, not resist.  this would cause infinite mischief: therefore there is a necessity that men should for their particular suffer, rather than so to resist; it is necessary for us to stay till we be helped by some orderly legal way. I say, the God of Order never leaves people to such miserable Inconveniences and Mischiefs, and therefore for particulars they are rather to suffer, though they should be tyrannised over against the Law of Nature.  
But certainly, 
States not so.  for the State or Country, they may judge when the Law of Nature is to be maintained, and Right of a Kingdom that the Law of Nature gives, 
Law destroys not Nature.  besides that which is given by Positive Laws; the Right of the Law of Nature is never taken away by Positive Laws. It follows.   

They made Princes, and I knew it not.  
They made some very desperately, and God might well say, I knew not them: but God speaks of them all, not only of those, but even of Jeroboam himself, and Jehu, though they were in some regard set up by God, yet saith God, I knew it not; that is, I approve it not, I approved it not in that way they did it, 
Text paraphrased.  I let them alone in their way and let them go on; as if God should say, I neither did nor will take Cognizance of what they do to bless them in it: When we seek not God for a mercy, when we enjoy it, God will not so much as own it to be His.  
The Seventy translate the words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They have not made it known to me. When we ask not God's mind and seek not a mercy from God▪ we do as if we would get it without God's knowledge; we must tell God what we would have before we presume to take it, and by this means we may go to God with more comfort (if we meet with straits) for help and direction; whereas otherwise, whatsoever straits we meet with, if we should seek to God to help us in such a business, God would say, I knew nothing of it, you undertook it without me, and you must shift in it; but now look to it as you can, sink or swim I will have nothing to do with it. We use to put off men in this manner that have any reference to us, if they will go and undertake a business of their own heads, and if they come to any straits and then they should come for our help, Nay, as you underrook it without me so go on without me. So now I make no question but many thousands of the Servants of God in this great business of the State where they meet with so many difficulties, they can go to God and say, Lord, we did advise with thee, and we undertook this in obedience to thee, and now, Lord, help us in our straits; Oh! it is a comfortable thing for to have the use of our seeking God when we meet with straits in a business.  
And I knew it not.] Further there are these two Notes from this.  
First, God knows how to make use of men's sins, they sinned and yet God brought about His own ends by it.  
Secondly, Many things are done in a sinful way, and yet God suffers them to prosper a long time: even this Kingdom of Israel that was thus set up without God did prosper outwardly for 200. years together, therefore this is no argument of Gods owning a business because it prospers, it is but as a Cipher, ad a figure to it indeed then it will make somewhat, if you can warrant it is Gods Work then you may when it prospers have comfort. It follows.   

Of their silver and gold have they made them Idols.  
See the ill success of it (so great an evil is it to do any thing and not call upon God) and all because God was not sought, whatsoever we do to satisfy our passions and lusts for our own ends without seeking God, we cannot think but very i'll fruit will come of it; though God suffered this Kingdom to prosper outwardly, yet woeful mischievous fruit did come upon the alteration of their Government without God; for this Kingdom these two hundred years continued in Idolatrous worship, and it came upon this. 
The danger of setting upon any new form of Civil Government.  We had need take heed to our hearts that we be upright, and seek God in setting up any new form of Government, lest though it be very specious to our eye, we may think that we are delivered from many yokes and burdens, yet such effects may come of it, that we may be brought hereby under many yokes and burdens. They cast off the house of David because of the burdens that were upon them, but yet they castiug it off from them in a passionate way, now they have brought a greater yoke upon them, for now Jeroboam and his successors, he lays a very heavy yoke upon their very consciences, the yoke of Idolatry; it was a burden that before was upon their backs and shoulders, but now it comes to be a burden upon their consciences, and that's a great deal heavier than upon their backs and shoulders.  
They have made them Idols of their silver and gold.] God doth instance in this as indeed the ground of all for the setting up of false worship, & is the foundation and ground of all kind of mischief in a Commonwealth, they were content to contribute their silver and gold for their Idols, they had rather be without that than without their Idols: drossy vile spirits had rather be without God and Christ and his Ordinances, 
Profane covetous men worse ●han Idolaters.  than without their silver and gold, let them have their silver and gold, and let God and Christ and His Ordinances go; yet these Idolaters say, Let us have our Idols and let our silver and gold go. 
Pulchior est cite Sol quam pecunia tua, & tamen iste Sol non est Deus tuus. Aug. de Disciplinâ Christianâ.  Yea, they parted with their gold and silver to make them gods; but many of you keep your gold and silver and make them Gods too, The Sun (saith Austin) is a more beautiful thing than thy money, but it is not thy god: That which brings in silver and gold to drossy carnal spirits, that they love; but if it brings not this in they care not for it whatsoever it be. 
* Chrysost. in Matth. 28. Hom. 84.  Chrysostom hath another expression: A Covetous man (saith he) is not delighted with the beauty of Heaven, nor with the motion of the Sun: why? because the Sun doth not send forth golden beams into his house.   

That they may be cut off.  
The word translated Idols, signifies those things that bring them much labour. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And then follows: That they may be cut off, as if he should say, they are at a great deal of charge to undo themselves, many men make their own damnation to be chargeable to them; saith God, They made Idols of silver and gold, that they might be cut off. My end was, that they might be cut off, whatsoever their end was. When we are busied to attain plots, God he may be working even by those very things we bless ourselves in, and expect great advantage by, God may in the mean time be working our ruin in them; Oh consider of this, while I am plotting for myself in this and the other thing, 
Finis cujus & finis cui  and I am blessing myself in hope of advantage, but God's Thoughts, and Counsels, and Workings, and Ends may be now cross to mine, even intending my ruin, my eternal ruin, where am I then? Whatsoever we do which evil doth necessarily follow it, is accounted by God, as we brought the evil on purpose upon ourselves. Surely they set not up silver and gold on intention to destroy themselves, but because destruction doth necessarily follow, therefore God accounts it done on purpose: in Jer. 7. 18. in Pro. 8. 36. All them that hate me, love death: Surely no man loves death: but when you do cast off the instruction of wisdom, you do as mnch as if you should say, You love death: as here, that they might be cut off. It follows.    

VER. 5.  Thy Calf, O Samaria, hath cast thee off. 
THY Calf, O Samariah. He calls the Idol a calf by way of contempt. 
Calf of Samaria why so called.  But why is it called the Calf of Samaria? It was not set up in Samaria: There is two Calves only that we read of, and yet here it is called the Calf of Samaria. The reason is this; that Samaria was the chief City, and because the Calf was by the power and riches, and countenance of the chief City of the Land maintained, therefore it is called the Calf of Samaria; Where that's corrupted, the whole Land will quickly be corrupted, & where that stands right it goes well with the whole Land: that's the reason why the Adversaries seek to corrupt and overthrow our chief City. As all did depend upon what Samaria did, therefore the corruption of false worship is attributed to Samaria, it is thy Calf Oh Samaria. And therefore if God had not moved the hearts of the People of this City, 
London.  but we had brought Popery in, it might have been said, it was the Popery of London: and whereas on the other side, if God please to work their spirits right to go on to the end, the children not yet born may have cause to bless this City, and say, This is the Reformation that we may bless London for.  

It hath cast thee off.  
Hath cast thee off from me, so some have it. But rather as you have it in your books, Thy Calf hath cast thee off. Whence note.  
That though Idolaters promise to themselves safety and protection by their Idols, 
Obser.  yet they will leave them at last. All you that go on in the ways of sin, know that those ways of sin of yours will leave you in the lurch at the last: as they say, the Devil leaves the Witches when they come to the prison: when Judas went to the Scribes and Pharisees in the anguish of his spirit and cast down the money and said, I have sinned, in that I have betrayed the innocent blood. What's that to us (say they) see thou to that? Therefore the best way is to cast off our sin and wickedness first. But God will not do thus, God will not cast off his People in the time of trouble, and when our unbelieving hearts do think that God will cast us off in the time of trouble we make God an Idol, as if God would do as the Idols did, cast us off. We may in God's Cause be brought into straits but God will never cast us off in them, when we are ready to think ourselves to be utterly forsaken in straits, than God may be working the greatest good for us; we have a most notable Scripture for that in Isa. 49. 13, and 14. verses, Sing Oh Heavens, and be joyful Oh Earth, and break forth into singing Oh Mountains; for God hath comforted His People, and will have mercy upon His afflicted. But mark, Zyon said, the Lord hath forsaken me. They were in a singing condition, and God calls the Heavens to sing, and the Earth to be joyful, and the Mountains to break forth into singing, because of so great a work that God was making for His People: but Zyon said, The Lord hath forsaken me. And so it is with particular souls, they are ready to say, the Lord hath forsaken me, but God will not do so.   

Mine anger is kindled against them.  
When wicked men are brought into the greatest straits than God's wrath is hottest, 
Excanduit [as in hot Iron there is whiteness mixed with the redness]  and then also Conscience belks and burns most hot; as men's countenances change red and pale sometimes with anger, so it is said here, that even the countenance of God grow red and pale with His anger against this people. Though superstitious men may think that outward pompous worshipping pleases God most, yet we see here that it doth stir up the anger of God, so that God grows even pale against them with anger.   

How long will it be ere they attain to innocency.  
men's hearts are stubborn in their own ways, they will not be taken off, wicked men will be true to their own principles, there is a stubborn constancy in evil, as well as a gracious constancy in good, How long will it be?  
Again secondly, God is very patient a long time. Then,  
Thirdly: Continuence in sin is no excuse but an aggravation of sin to make it grievous to God; when God chastises us we are ready to cry, How long Lord? Will he reretain his anger for ever? Know that our continuance in sin, is as great a burden to God's Spirit, he cries out when will they be made clean, when shall it once be? and in Jer. 4. 14. ver. Oh Jerusalem wash thine heart from wickedness that thou mayest be saved; how long shall thy vain thoughts lodge within thee.   

Ere they attain to innocency.  
The words are, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He cannot attain; that is, he is so deeply engaged that he cannot attain to innocency: 
Non poterunt innocentiam.  when men are engaged in evil ways they cannot get out.  
Take heed of engagements in that which is evil. 
Obs. 1.   
Secondly, 
Obs. 2.  If by custom and engagement in evil we have no power to get out, this will be no excuse to us. In 2 Pet. 2. 14. They have eyes full of adultery, 
Non poterunt ferre innocentiam.  and they cannot cease to sin: This is the aggravation of sin, no excuse. A learned man of late hath an excellent Note upon this, They cannot bear innocency: and indeed according to the Hebrew this may as well be added for explication, for in the Hebrew there is nothing else but this, They cannot innocency; the word attain, is not in the Hebrew, and it may very well suit with the time wherein Hosea did prophesy; and the meaning is this: They cannot bear with those who will not join with them but will go to Jerusalem to worship, and this provokes the Spirit of God against them, because they cannot bear those that would seek to free themselves from defilements in the Worship of God: there is nothing in the world wherein men cannot less bear one with another than in dissensions about the worship of God, and commonly the Nocent party is the most bitter against the Innocent; as the Lutherans they were worse in their ways than the Calvinists, specially in the point of superstition, but they were a great deal more bitter against the Calvinists than the Calvinists were against them; it was an expression that Calvin hath, Though Luther (saith he) should call me Devil, yet I would honour him, as a Servant of Jesus Christ.  
The word here that is translated Innocency, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies cleanness: false worship whatsoever holiness may seem to be in it yet they are not clean, but God's Worship is clean, the fear of the Lord is clean: it is such wickedness as if God should say, You are never like to wash off the guilt of it as long as you live, it is not so easy to get off the guilt of superstitious worship as men are aware of, we cannot but acknowledge to our own shame that we have sullied ourselves with superstition formerly, we had need wash and rinse our hearts again and again, and be willing to lie abroad a frosting whole nights, that we might be cleansed from the filth that we heretofore have defiled ourselves withal, yea we should not think much, nor marvel though the fire of God's wrath comes out against us and burn hot and long, if it may be but to purge us and not destroy us, it is well; for it is not easy to be cleansed from superstition; it is only the blood of the immaculate Lamb that is able to cleanse it, (this filth) it sticks very fast. And so much for the fifth verse.    

VER. 6.  For from Israel was it also: the workman made it, therefore it is not God: but the Calf of Samaria shall be broken in pieces. 
THE Prophet proceeds in his conviction of Israel's sin, with the threats of God against it.  

For from Israel was it. 
Exp●s.   
That is,  
Their Idolatry was from themselves: It was hard to get them off from their Idolatrous worship, for it was from themselves. Other people worshipped Idolatrous Images, as being deceived, either made to believe that they came from their gods; 
Acts 19 35.  as that wise Town-Cleark of Ephesus, in his grave, sage speech, Acts, 19 35. saith, their Image came down from Jupiter, or else they were such as were brought from the Temples of other People, whose Original they knew not. But saith God, My People are more sottish than any, for from Israel themselves doth come these their Images that they do worship, they have set them up themselves, they know that the other day they were but pieces of wood, overlaid with Gold and Silver; for their Calves they were such kind of Idols as Israel invented themselves, 
Apis what kind of Idol. the Calves of Israel not the same.  they were not the same as some think with the Egyptian Apis, that Idol, for that was bigger, it was rather a Bullock, and it was a live one, and with several spots and divers things wherein it differed from the Calves that Israel worshipped, so that the Calves of Israel's worship, it was their own invention. Hence there is these Notes:  
First, 
Obs. 1.  That none are so sottish in wicked ways as Apostates. Israel was more sottish than any people.  
And Secondly, 
Obs. 2.  To be devisers and inventors of evil, and especially of any thing in the Worship of God, of false worship, it is a great aggravation of ones sin; Those that are the first inventors and devisers of wickedness, and especially of any false worship, they are most wicked and abominable before God. It was from themselves.  
Thirdly, 
Obs. 3.  What comes from ourselves we will stick much to in the Worship of God. For this is given as a reason why they could not be brought off from that false worship; It was from themselves: And hereby men show that they honour their own Fancies and own Wills above the Will of God, and the Mind of God: We will a great deal more easily part with the Worship of God, that comes from God, than with Worship that comes from ourselves.   

For from Israel was it also. 
Expos.   
There is somewhat in that likewise: that is, As formerly in the wilderness they set up a Calf; so here again from Israel also: Former examples of God's wrath against their progenitors will not deter them, they follow still the guise of their Ancestors in false worship.  
No sin is more hereditary than Idolatry: 
Obser.  Hence the second Commandment only threatens to visit the sins of the Fathers upon the Children, because Idolatry is so haereditary, From Israel also.   

The workman made it; therefore it is not God.  
There are Two Arguments why their Calf was not God.  
First, From the workman that made it.  
Secondly, Because it should be taken in pieces. It's the greatest folly to look upon that which hath its excellency from ourselves to be superior above us, and that in the highest degree. To forsake that God that made us, and to make that to be a God unto us that we have made ourselves: The Father looks upon his Child as inferior to him, because he was the instrument of his being, and so he may well: If any man have maintenance by one, or is raised by him, he expect that he should be serviceable to him. 
Idolatry drives men against principls▪ of reason.  Only Idolatry makes men go against the very principles of reason: They made it and yet they accounted it their god,  
And an especial Note from hemce it, That man by any work of his own cannot put a Divinity upon a creature. They made it, therefore it is not God. Man by any work that he can do cannot put Divinity upon a creature, no, he cannot so much as put holiness into a creature; all the workmanship of man by his consecratien or any thing that he can do, cannot make stones and mortar to be holy, so as now it should be a sin to use them to any 
* in case of need.  common use, man takes too much upon him to think to raise the creature so near to a Divinity, he cannot by any work of his put any Religious respect on any creature so as that God shall be nearer to him, or he nearer to God than in any other place. Whatsoever is of man's work in God's Worship it perishes in the use of it, surely than man's creation cannot be God, The work man made it, therefore it is not God.  
Indeed there is a creation of man that the Scripture speaks of that is called, God, but not truly, not God really, rather a Metaphorical God; 
1 Pet. 2. 13. Kings and Magistrates man's creation in some sort.  that creature that the Scripture speaks of in 1. Pet. 2. 13. he calls their Kings and Governor's man's creation, man made them; and you know the Scripture calls Governors, Gods. I have said, you are Gods. 
* Ps. 82. 6  I but it is said, they die like men: this text will show it: if man made them they cannot be Gods. And the former Scripture tells us, that Kings and Governors are man's creation. In your books it's translated man's Ordinance but it is in the Greek, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  man's Creation: man made them and therefore they are not Gods; therefore we must not give them the honour of a God, to subject our consciences unto them, no, neither are we bound to subject our outward estates and liberties, and lives to their humours and lusts, merely to their own wills, for this is proper to God to subject all to his will, merely because it is his will; but seeing man made them they are not truly God, and therefore they must not have the honour that is due to God.  
If all the Art, and Skill, Power and Riches, if all the men in the world were put together, and all the wisdom and power of Angels joined to it, to extract all excellency in all things in all creatures, and to make that which should have all created excellency in it, yet this surely could not be a God to us; I say, if we conceive all art, skill power, and riches, of all the world brought together into one man, yea, all the skill and power of Angels put into him too, and if he were able to make an extract of all the excellencies of all creatures, and put into one thing, yet this could not be a God unto us; because it was made. And shall we say further, God himself by his infinite power cannot make any thing to be a God to us: I say, God himself by his infinite power cannot make any thing to be a God to us; if he himself were made he could not be God to us; nay, if God himself were made he could not be God: therefore surely that which the workman hath made cannot be a God.  
How vile then are our hearts? and how do we debase ourselves, to subject ourselves to every vanity, as if it were a God, when as that all the power in God himself cannot raise a created excellency to that height as to be a God to us? how vain is the heart of men that makes pleasure their god? as the voluptuous, his belly; that makes money his god, as the covetous; that makes honour and the applause of men, as the ambitious, to be a god unto us. Bernice and Agrippa came with great Pomp, 
Act. 25. 23.  they came with much Fancy as the word signifies; the excellency that all their pomp had, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it was but that that fancy put upon them.  
In this God shows the excellency of an Immortal Soul, 
The excellency of the soul.  that it is in that excellency that only an Infinite Eternal being that is of Himself can be a God to us.  
Again, 
Use 2. the abominableness of the Mass  This is an argument against the Idol of the Mass▪ a vile Priest, a filthy Whoremaster makes it a God: What a Deity is that that is from his maker? Is there any greater stumbling-block to Jews, Turks, or Heathens, to keep them from Christian Religion than this, That Christians should make their God, and eat him when they have done? That's the first Argument: It is no God, because the workman made it.  
Secondly: But the Calf of Samaria shall be broken in pieces.  
No God surely. 
Psal, 106. 20. Rom. 1. 23.  He speaks here with indignation (it is not God, it is a Clalf) as he doth in that of the Psalmist, he made a Calf that eat grass, It shall be broken in pieces, it shall not be able to help itself, much less help them; it shall be as Dagon before the Ark, broken all to pieces.  
Hierom upon the place saith, that he learned from an Hebrew (this word, broken in pieces, the word is not a Verb, but a Noun, shall be break in pieces) he learned from an Hebrew, that this word signified a thin web, 
Signifi● of the word  like Spider's webs in the air, As you see in some times of the year in the Fields, thin Webs, and upon the grass, thin webs like Spider's webs that presently dissolves into Atoms; so that their Calf shall be like unto those thin Webs, like unto Spider's Webs that dissolves itself and comes to nothing. All the confidence and hopes in any thing we set up in the place of God, 
A God.  it's such unto us; What difference is there between such a thing and a strong Rock, and an high Tower, such as God is to his people.  
And again, The word signifies Sawdust that comes from Timber that is sawn, and so it shall be broken in pieces: Look as the Calf in the wilderness was broken even to dust, to powder, and Moses made the people drink of it; so God will serve this Calf.  
And then further observe: 
Obs. 1.  Idols are to be broken in pieces; so God commanded, Exod. 34. 13. Deut. 7. 5. Ezek. 20. 7. with many other Scriptures; and thus godly Magistrates have ever done, broke Idols in pieces. And blessed be God for that that hath been done of late among us that so many Idols, and that great Idol that was in the eminent place of the City, that God put a spirit into those that were in Authority to break it in pieces: it must be done by the Magistrate.  
I remember Austin in his sixth Sermon upon Christ's Sermon, speaking of that place in Deut. 1. 5. first, saith he, You must possess the Land, and then, you must overthrow their Altars. And then notes, That those which have the possession of the Land, as now those Public places, men only in Authority have the possession of them, and therefore it is for them to break the Idols in pieces. 
A custom on Basil.  In the City of Basil we read, that every Ash-wednesday (as they call it) is observed a Feastival instead of the Popish Fast on that day, because of the burning of Popish Images, and they account it a great mercy. And though we have no such warrant to observe such a day as an Holy day, yet certainly as a day of an outward civil rejoicing, we have cause to observe those times wherein notorious and abominable Idols have been broken in pieces.  
Again, 
Obs. 2.  Whatsoever it is that is subject to be broken in pieces, certainly we are not to make it to be our God. Now all creatures in the world are subject to breaking, your estates are in danger to be broken in pieces, therefore they are not Gods; that's the argument of the holy Ghost here: yea it may be many of your estates are broken in pieces already, Oh what poor Gods were those that you made to yourselves before, and so any creature whatsoever? therefore Oh let's trust in the Lord for ever, for in the Lord Jehovah is everlasting strength. Isa. 26. 4.  
The last note from hence is this, 
Obs. 3.  That the putting too much upon a creature, the bringing a creature too near to God, and Deifying of it makes way for the destruction of that creature. The Calf of Samaria shall be broken in pieces because it was made an Idol: If you will make use of your estates as a servant to you, to fit you for God's service you might keep it, but if you would set it up in God's place, it is just with God it should be broken in pieces: Whatsoever you set your hearts upon and make a God unto you, it's just with God it should be broken in pieces; if you set your husband, your wife, your child, your friend, in the place of God, it's the only way to undo them, to undo them in respect of you at best. 
England.  Many great Instruments of God, God hath been fain to break them to pieces, because that men have set them up in the place of God, and made even Gods of them. It follows.    

VER. 7.  For they have sown the wind, and they shall reap the whirlwind. 
SOwing is a laborious work; and this Idolatrous people were very laborious, took a great deal of pains about their false worship. 
Obs. 1. Idolaters are laborious.  Those that sow they must be abroad in the cold and wind; Idolaters were willing to take pains and go through many difficulties for the furtherance of their false worship. 
Use.  Let not us be sluggish then in the true Worship of our God, let us be willing to pass through many difficulties to further the service of our God.  
Secondly, Sowing is a labour without any present profit coming in by it, the benefit of the labour it lies in expectation for the future.  
Idolaters are content to sow though they gain nothing by their labour, 
Obs. 2.  yet in expectation of somewhat hereafter. 
Idolaters sow in hope  We are presently weary of a little labour except we find somewhat coming in presently, we cannot wait for the blessing of the former and latter rain upon our endeavours, we must be always reaping or else we are wearied and discouraged; Idolaters would work hard though they get nothing for the present, how much more should we labour for God in expectation of the harvest that God hath provided?  
Thirdly, 
Obs. 3.  Sowing it is a work for the maintaining of the succession of provision for one Generation to another. Idolaters they labour to keep up their false worship for the posterity that is coming after; 
Idolaters lay ground for succession.  they are not content to enjoy it themselves all the while they live, but they take a course to have those they leave behind them to enjoy it when they are gone. 
Use  Thus we should do, and great reason we have to do thus, in the true Worship of God, not think it enough to enjoy it ourselves, but to take all ways that possibly we can that we may leave our posterity to enjoy it, that we may sow for posterity as well as for ourselves, that we may leave a stock of provision for our children afterwards. Through God's mercy our forefathers did so, and we have reaped the harvest of their seed, and through their endeavours we have enjoyed much of this Worship of God, and the Truths of God, let us likewise sow for those that are coming after.  
Fourthly, Sowing is a work that must be done in its season or it is in vain. 
Obs. 4.  Idolaters they will observe their seasons, their fit times for the furtherance of their false worship; 
Idolaters observe their season.  much more should we do for the Worship of God. We have had a fair season, and we have seemed to be very busy, the Lord grant we do not sow the wind, as it follows in the next words, They have sown to the wind: This is a proverbial speech that signifies, the taking a great deal of pains to little purpose: As a man that should go abroad in the fields, 
simile  and spread his hands about and take pains, and yet hath nothing but air in his hands. 
Wind.  The Wind is an empty creature in respect of things that are solid, therefore the Scripture doth often make use of this creature to signify the vanity of the labours, the hopes, and endeavours of wicked men; you shall find these several expressions in Scripture tending to this purpose: as the Labouring for the wind, Eccles. 5. 16. Secondly, to ●eed upon the wind, Hos. 12. 1. Thirdly, to bring forth the wind, Isa. 26. 18. And fourthly, to inherit the wind, Prov. 11. 29. And five, here in the text, sowing to the wind.  
Many people do nothing all their lives time but sow the wind, 
Obs. Many sows the wind.  they labour and toil, but what comes of it? it is no good account that we can give to God of our time, to say, that we have taken a great deal of pains; we may take pains and yet sow the wind.  
Who are those that sow the wind? 
Quest.   
First, 
Who sow to the wind. Some studients.  Men that spend their thoughts and strength about things no way profitable to themselves or others, those sow the wind; those that do with a great deal of earnestness, do just nothing, or what they do is but a trifle; many Scholars study night and day, they tyre themselves with reading, and musing, and writing, and yet they are no way useful; either their studies have been in useless things, ●aking among rubbish and lumber, or else they know not how to make use of their reading and learning; and indeed it is a pitiful object to behold, to behold one that hath been all his days a great Student, and hath beat his brains, and rose early, and gone to bed late, grudged the very time of his meat, and yet he is a useless man in the place where he is, he hath no use at all of all his studies, he is of no service to Church or Commonwealth: Here's a man that hath all his days sown to the wind.  
Secondly, All those who take pains and are at great cost in 
Idolaters▪  superstitious worship, all their intentions that they have to honour God they come to nothing, it's but a sowing to the wind; and this is that which is here especially meant, They sow the wind▪ 
Scope of the Text.  All Idolatrous worshippers that take much pains and are at great cost they do but sow the wind: 
Papists.  How many Papists have we that dares not for their lives but rise at their hours that they have vowed, to rise at midnight to their beads, or very early, spend many hours every day at their beads, wear out their bodies by their fasting, by their watching, deny themselves the use of the creatures, wear sackcloth, lie very hard, tyre their bodies by pilgrimage, forsake their revenues, that that their progeniters had left them, vow perpetual virginity, shut themselves up in Cloisters, what a deal of labour and toil is here to the flesh, and all this with conscienciousness, all this with a desire to honour God, and to afflict themselves for their sins? And yet this not having warrant from God being a will-worship, all this is but sowing the wind, they lose all their labour, cost, and charge, and all their thoughts, and devotions they are all lost.  
Thirdly, 
Formalists  Such as are formal in the true Worship of God, as content themselves in the outward part of God's Worship, having no power nor life of godliness in their service they perform: You have many that do things out of custom, content themselves in the deed done, dare not for their lives neglect Prayer, not one morning nor evening, nor at other times, and are often with God's People in fasting, or coming to hear the Word; but yet all this while being but formal, they not having the life and power of godliness in these duties, they do but sow the wind, they lose all their labour, and when they shall come upon their sick-beds, and deathbeds, and desire comfort from what they have done, they shall find nothing but the wind to feed upon, all will be turned into wind, and they will have no solid comfort for their souls to feed upon in the day of their distress.  
Fourthly, 
The vainglorious.  Those men sow the wind, who do all that they do out of vain glory, in hypocrisy, to set up themselves among others, spend a long time in prayer, hath admirable gifts in prayer, 
Prayer.  sweat and spend their strength in prayer, but yet a principle of vain glory acting of them all this while; they have been sowing the wind all this time. Men that are public parted and do abundance of good in the Church of God, and in the Commonwealth, but yet having a principle of self and vain glory that acts them, they lose all, they sow the wind all this while.  
A fifth sort that sows the wind, 
Carnal politicians.  are such, as leaves the rule of the Word, and carry on their actions altogether by the rules of Carnal Policy, thinking to do great things by the fetches, and reaches they have that way. Your Carnal Politicians that have the Word and Worship of God as things under their feet, but that which their deep reaches are after, are some higher things; they sow the wind. And thus the people here at this time, it was carnal policy that carried them in that way they were in, and God calls it all, but sowing the wind; they thought they had framed to themselves a notable piece of work, but saith God, It is but sowing the wind.  
Sixtly, 
That serve themselves of sin.  Such as seek to shift for themselves by sinful ways when they are in any straits, such as go out of any lawful courses to help themselves out of trouble, these are they that sow the wind to themselves, there will nothing come of all the labour they take.  
Now first, 
Use 1. Comforts for the Church.  here the Church of God may have much comfort in this thing, That all Idolaters, that all false worshippers, that all carnal polititions that are working against them, in all they do, they do but sow the wind, they can never prevail, be not afraid of them. The seedtime of our life is a seedtime for Eternity: 
Life, the seedtime for eternity.  It's an evil & dangerous thing therefore now to sow the wind, to lose this seedtime, and to have nothing for our souls to seed upon to all eternity, Oh! how sad will it be when we are entering in upon Eternity, then to see that we have all our life-time sown the wind? Did men consider of their actions, that their actions were seeds for Eternity, certainly they would take more heed what they do. 
simile.  Men are very careful of their seed; What Husbandman that is to sow his ground, would go into a Merket to buy Chaff, to buy blasted stuff to be his seed; no, he would buy the greatest and plumpest Corn of all to be his Seed. So should we be careful of all our actions, for they are such seed as must bring forth an harvest of eternal happiness, or else eternal sorrow; and especially we had need look to our Seed when God gives us a fair opportunity of sowing. All Hypocrites and Formalists, and False-worshipers, they sow the wind, their actions are but as the wind: but the Servants of God whose works come from Faith, and are indeed godly, they sow to immortality and glory, their Seed will bring forth a glorious harvest. I remember Luther, though he were a man that seemed to beat down works very much, yet he hath this passage concerning works: Take works out of the cause of Justification, and no man can too magnificiently commend good works that come from faith. And speaking of a good work that comes from faith, 
good works  It is more precious (saith he) any one good works, it is a more precious thing than Heaven and Earth: yea, he himself that is no Merit-monger yet he lifts up good works that come from faith, and saith, the whole world is not sufficient reward for one good work that comes from faith: Indeed the works of the Saints have a great deal of excellency in them, 
how excellent  one gracious work hath more of the glory of God in it than all the creation of Heaven and Earth besides; I say, the whole frame of Heaven and Earth hath not so much of the Glory of God in it as one good work that comes from the Grace of God in the hearts of the Saints; and my reason is this, because a good work that comes from the Grace of God in the hearts of the Saints, 
Why?  it is a reflection of spiritual life that is the very life of God, the Scripture calls it, The Life of God, and the Divine Nature; Now, an action of spiritual life doth more set out the Glory of God than any Glory that God hath passively; as the Glory that he hath in the frame of the Heavens and Earth it is but a passive glory, but here the very glory of God is reflected upon his own face, it is a glory of spiritual life: A man doth not account one so much honoured in an Image that is drawn of him, as when he seeth his child to act as he himself doth act, 
simile.  when his child shall present himself in doing that which he himself doth do. Now all the frame of Heaven and Earth it is not so much as a picture, it is but as the footsteps of God, and the backparts of God; but in one gracious action of the Saints there God sees his child act as himself doth, he sees the workings of his own holiness and his own virtues; we show forth the virtues of him that hath called us out of darkness into his marvelous light. 
1 Pet. 2. 9  Ministers of all men they had need take heed they sow not the wind, 
Ministers must beware of sowing the wind.  God hath made them Seeds-men of that eternal Seed of his Word, if they then either because they are loath to take pains, or to be at the charge for good Seed, they sow husks and chaff, 
How 1.  and bring merely empty words unto their people; or if they do take pains enough, 
2.  but bring their own fancies and counsels instead of the precious immortal Seed of the Word, they do but sow the wind. The Seventy translate this that we have here: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sow the wind: Thus; They sow those things that are corrupted by the wind; those actions that pride corrupts, 
Corrupta vento. 70.  will never bring forth good fruit. It follows.  

And they shall reap the whirlwind.  
As we sow, so shall we reap. The word in the Hebrew (Tremelius upon this place notes) hath a syllable added more than ordinary; 
Turbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that saith he is to increase the signification of it: To note, that this is not only a whirlwind, but a most terrible whirlwind. And mark: he doth not say they sow the wind, and they shall reap the wind; no, there is more in the Harvest than in the Seed; if men will sow the wind, they must expect to reap the whirlwind. If thou hast but a little pleasure in thy sinful ways, thou must expect a great deal of miseries in the fruit of thy ways. Their labour shall not only be in vain, but much evil shall come, sudden and violent destruction shall come of their labours. All sinful actions are like unto the sowing of the wind in the earth: Now we know if windy vapours be got into the earth, they cause Earthquakes, they break forth into whirlwinds, into violence: and so wicked actions they break forth into violence and irresistible evils, and will cause heartquakes at last. Great is the power of the whirlwind, the Scripture sets it out as very great in 1 Kings, 19 11. 
Whirlwinds.  A strong wind th●● rend the mountains and tore in pieces the rocks, overturned the mountains by the roots. Job, 28. 9 this it is that breaks the Ceders. Sabelicos reports that upon a time, Cambyse's Soldiers being at dinner in a sandy place, there rises up a whirlwind and drives the sand upon them so that it covered them and chokes them all: And yet, what's the wind, but many vapours being put together? and yet, Oh the mighty strength that there is in them! By the way this meditation may be raised here: What, shall the addition of many such weak things as vapours are come, 
God's Almighty power.  to such a mighty strength? Oh then, what's the strength of the infinite God unto which nothing can be added? Ad many vapours together and it causes strong winds that rends up the Mountains by the roots; if many weak things put together (I say) come to that strength, what's the strength of an infinite God unto which no strength can be added?  
But observe out of the words, 
Obs. 1.  Just with God it is, that those that sow the wind (in all the former regards, those six particulars that were named) that they should reap the whirlwind; should be brought into trouble and vexation, miserable and unremedable distresses: you that spend your time about trifles when as God sets you in the world upon work of great consequence, it is just with God that you should have horror upon your spirits hereafter, 
1. Tri●lers  when God shall make you to see how you have spent that time upon which eternity depended, 
2. Superstitious.  upon sowing the wind all your days: And you that spend your time in false worship and so think to put off God in your false worship, it's just with God that you should reap the whirlwind. 
3. Formalists.  And so you that spend your strength and time in formality of worship and never sanctifying the Name of God, it were just with God that horror and distress and trouble should fill your souls. 
4. Hypocrites.  And so you that aim at your own ends and vain glory, when as you should set up the Name of God in your ways, it's just with God that miserable horror should possess you: How many have lain upon their sick-beds and death beds and cried out, Oh I have done all in hypocrisy! and so horror of conscience hath been as a whirlwind unto their souls. 
5. Carnal Politicians  And so carnal politicians that have left God and sought to provide for themselves and others, that by sinful courses have sought to deliver themselves out of straits, the Lord many times brings them into most dreadful straits and the worm of conscience gnawing upon them, and they have found by experience that they have reaped the whirlwind. 
England.  And indeed we have begun of late to corrupt the Worship of God, and were carried on by wicked devilish carnal policy, How did we sow the wind? and the Lord hath now made us in great measure to reap the whirlwind. Job saith the whirlwind comes from the South; but indeed the truth is, we have had whirlwinds coming from the North and West, and may yet have whirlwinds coming from all parts of the Kingdom, For what hath the Land done of late but sown the whirlwind? Let us not wonder though God doth at this day speak unto us out of the whirlwind, as once he did to Job.  
Yea, but many they say, That that we have sown it hath some substance in it, it is not only the wind, for we see that it comes to a blade, it comes forth.  
Yea, but saith God here, It shall not bring forth a stalk.  
I beseech you observe the words that follow, 
Gradation of the text  It shall not bring forth a stalk: But it may be a stalk may come forth: I but saith God, It shall be crushed before it comes to the bud. But what if it doth bud, it shall be blasted, it shall not come to the meal. ay but what if it come to the meal? Then strangers shall devour it saith God; so it follows, They sow the wind, and reap the whirlwind; it shall not grow to a stalk, or to the bud, or there shall be no meal, or strangers shall devour it. A most elegant expression it is to show Gods watching over an apostatising people for evil, and to show that in whatsoever they may seem to prosper for a while, yet at the last the Curse of God will be their ruin.  
Obs. First, 
Obs. 2.  Though sometimes God's Curse is upon wicked actions, so that nothing comes of them; yet at other times they may be suffered to seem to prosper, to have some degrees of growth, God may let them come to a stalk, or to the bud, or to the meal; this notes the possibility. It may come to the stalk, possibly to the bud, possibly to the meal, but then all shall come to nothing.  
My brethren we have found it so by experience, 
England.  as it was here in this people, for it was spoken of their wicked Idolatry, and their carnal policy. And hath it not been so with our Adversaries? some of their actions God hath crushed them presently, and then they have grown up to a blade, and they have seemed to have meal in them, but then the Curse of God hath come upon them: Oh! the uncertainty & the vanity of the comforts of ungodly men! When can they bless themselves in any one project? When it comes up to the blade? No saith God, it shall not come to a stalk: God watches there that it seldom comes so far. Well, but then, will they bless themselves if it hath gotten up to a stalk? No, not then neither, God curses them. But if it bud, now may they not bless themselves? Oh! our projects begin to bud, and they thrive bravely, may they not bless themselves now? No, God watches them there, and curses them in the very bud. ay but what if it comes to meal, that it's ready now to come to a full issue, and ready even to come to be eaten, now that they come to feed upon their projects, and they think all is sure? No, the curse of God is upon them there, strangers shall devour it. Blessed be that God who hath followed our Adversaries this way, How often have they blest themselves, and when they have had one design, this will do it, Oh how finely it works! and perhaps they get the very advantage that they themselves desire, and think all is well, and then God's Curse comes upon them. We are my brethren too unbelieving, we are ready to fear if we hear but of any thriving of any plot and project of our Adversaries, if any stalk doth appear, and especially if they begin to bud, Oh! then we think they ripen; & we do not look up to the great God who doth take delight in blasting the projects of the Adversaries; as the Blessing of God is upon the good actions of his people, so the Curse of God is upon the wicked projects of his enemies. God may seem many times to leave many a good action, but God doth carry it through at length, though it seems to have many things that would crush it in the very bud, yet God carries good projects through many difficulties, and God crushes wicked projects through much prosperity.  
Lastly, 
Obs. 3.  To have the satisfying of our desires to go on a while, and to have them cut off before we enjoy them, is a great judgement; but just with God it should be so: for ordinarily we are thus in our obedience, that usually withers before it comes to any ripeness; if it get up to the stalk it may be it comes not to a bud; if to meal, some strange lust or other comes in and devours it; Oh how many times doth our strange lusts devour our good actions that comes forth a good way? 
Young professors.  How many in their young years, we had thought very gracious seed began to sprout forth, and we had thought that the seed grew to a stalk, and when they came to be for themselves, we had thought they had begun to bud in gracious actions, we had thought it came to be meal, to their middle age; but to their old age strange lusts hath come and devoured all. It's great judgement for strangers to devour our estates when we have scraped a deal together; truly, for strange lusts to come to devour thy hopeful beginnings, it's a greater judgement than for strangers to devour thy estate, that thou hast gotten by a great deal of labour: Many men have laboured all their lives, and taken pains, and that which they have done hath seemed to come to something; and the truth is, in the conclusion the Devil hath had the advantage of all.  
And God seems to be out against us in some degree, 
England.  even in the ways of his judgements at this day; thus as many of the Adversaries projects, so many of ours the Lord hath blasted before they come to a stalk, and when they have been budded the Lord hath blasted them, by unfaithfulness of some or others; when we have had our greatest thoughts, the Lord hath seemed to blast us, and what God will do with us we know not, only let us make sure that our seed be good, and though this doth not prosper or the other doth not, yet at last God will bring the greater Harvest upon us.    

VER. 8.  Israel is swallowed up: now they shall be among the Gentiles as a vessel wherein there is no pleasure. 
ISRAEL, they had made so many Leagues among other People, till they were even swallowed up by them. And truly my Brethren, if there be not a great care had, there is much danger in making Leagues with other Nations, lest upon the need they see we have of them they should encroach upon us, and at length even have Laws given to us by them: 
Foreign Leagues.  It was so with the people of Israel, that by their League with other people they were so encroached upon by them, as at length they gave them Laws and swallowed them up. 
Church's mixtures with the world dangerous.  And thus many of the People of God, yea, of the Churches of God, by mingling themselves with the world are even swallowed up, so as they lose their beauty; and there's no difference appears between them and the men of the world. It's one thing for wicked men to creep into the Church unawares, (and certainly there's none can expect that any Church in the world can continue but wicked men and hypocrites will mingle themselves) but it's one thing when they creep in unawares, and another thing when the fence is broken down, so as it is very hard to see any face of a Church among them: thus it was with Israel.  

But now shall they be among the Gentiles, as a vessel wherein is no pleasure.  
By these words, Vessel of no pleasure, is meant, a vessel that is for the carrying up and down of excrements; only the Scripture when it mentions such vile things, speaks in a modest way; but that's the meaning of the word: as if he should say, Even my people shall be in a vile contemptible condition among the Gentiles, as a vessel that is fit for nothing but excrements. Jehoiakim is threatened in Jer. 22. 18. though a great man, yet he is threatened to be as a vessel wherein is no pleasure, they had wasted their substance in seeking help from the Egyptians and Assyrians, and these made a prey of them; so long as they had any thing of value continued, than they made much of them, but their estates being once wasted, and they swallowed up in their very estates, 
Wicked men first serve their turns of the Godly, and then scorn them  they look now upon them as vile and contemptible in their eyes. And this is the way of wicked men, while wicked men are serving their own turns upon any, they will hug them and make much of them, but if that be done, than they scorn them & contemn them; non are more scorned and contemned than Professors of Religion who have basely crouched to wicked men, and sought to shelter themselves under them, when their estates are once consumed and gone, they are more scorned by those that served themselves of them than any; and therefore let us learn wisdom, and how far we venture to make use of men, and do not please ourselves in this, that they hug and commend us, if it be but to serve their own turns, when they have gotten what they would have, they will then scorn you, and look upon you as base people, and kick you out.  
Again, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Vas inutile.  A vessel wherein is no pleasure. The Seventy translate it, an unprofitable vessel. But there is more intended certainly in this expression; a vessel employed in base and contemptible uses; Israel shall be so employed; and thereby he shall know a difference between my service, and the service of their enemies: 
Israel's prerogatives.  Oh it is a sad expression, what Israel! a vessel employed and received to empty out excrements! [1. Israel were a people precious and honourable in the eyes of God, Isa. 43. 4. [2. An holy people unto the Lord, Deut. 14. 2. [3. They were Gods peculiar People above all Nations in the world in the same place. [4. God's Portion, Deut. 32. 9 [5. God's Inheritance, Isa. 19 25. [6. Gods, peculiar Treasure, Exod. 19 5. [7. God's Glory, Isa. 46. 13▪ [8. God's Delig●●● Isa. 62. 4. [9 Israel were the dear Beloved of God's Soul●▪ Jer. 12. 7. and yet now Israel is become a vessel only to take in and empty out excrements; Oh what a change doth sin make! they were holy vessels, employed in holy services, in attending upon God and His Worship, so as no people were; but now, oh! what a change hath sin made in them? How doth sin vilify men, to be employed in base services, it is the most against an ingenuous spirit that any thing can be. I remember I have read of a young man of Sparta that being taken by Antigonus and sold for a slave, ●●l the while that he that brought him did employ him in any thing that did stand with ingenuity he did it, but when he bid him go and empty a vessel wherein is no pleasure, no saith he, I will not serve you now in such a thing, and his Master being angry with him he gets up to the top of the house and falls down and breaks his neck rather than he would empty such a vessel. 
A sinner is the vessel where into the Devil empties his excrements.  And certainly there is nothing that is so beneath the excelleney of an Immortal soul as sin is, for hereby though thou be'st, high in thine own thoughts thou comest to be a vessel for the very Devil to empty his excrements into: and that's lower than to be a Scavenger to go up and down to take the filth of the street: in being employed in the service of the Devil thou dost more deba●e thyself than if thou wert a Scavenger to carry dung and filth in a Dung-Cart; but as if thou wert judged to such a kind of life and employment, that thou shouldest go from morning to night to carry away the filth in thy very hands and mouth. Some men are vessels of mercy, they are chosen vessels, 
God's freegrace to the vessels of mercy.  vessels of honour fitted for the Master's use: and it is an infinite mercy of God to us when as we have deserved to be cast out as vessels wherein there is no pleasure, that God should employ any of us to be vessels of His Sanctuary, that God should take us out of the common lump, such vessels; whereas others are vessels of wrath employed only in base services that are beneath the excellency of an immortal Soul.  
Yea, 
Lapsed Ministers.  Some there are who have been eminent in the Church heretofore, who have been vessels filled with the Gifts of the holy Ghost (I do not say Graces) now they are vessels in which there is no pleasure; many of the Saints heretofore have been refreshed by them, from those Gifts of the holy Ghost that have been in them, but now their Gifts are gone, they are fit for no pleasure, but for Pot or Pipe: Now idle drones that are fit for nothing but to set in the Ki●●●in, and (it may be) to scum the pot, yea some of them filled with poison, vessels wherein neither God nor man can take pleasure, 
And Professors.  yea and some very forward professors of Religion that once were as the polished Saphires and are now become more black than the coal, turned Apostates; they were as golden vessels in the House of God, and now are become vessels wherein is no pleasure. It was a speech that once Demosthenes had to the Athenians, 
Demosthenes.  he desired them that they would not make an Urinal of a Wine pot; for to employ those men in base services that had been eminent, even those men that God Himself hath heretofore made use of for great services in Church and Commonwealth, the Lord hath left them to be vessels of no pleasure. Oh! remember all you from whence you are fallen, thy heart is now exercised upon such low things, thy work (it may be) now is only to further the wicked designs and desperate malice of other men; And dost thou think to be a vessel of glory, to stand before the presence of the holy God, and join with Saints and Angels in the eternal praises of His Name? Oh! remember from whence thou art fallen, and be not at quiet till the Lord hath been pleased to purge thee and make thee fit for thy Master's use, and to become a vessel of honour in thy Master's house.    

VER. 9  For they are gone up to Assyria, a wild Ass alone by himself; Ephraim hath hired Lovers. 
THE Lord by the Prophet proceeds on in his charge against the ten Tribes here.  

They are gone up to Assyria for help.  
They are gone up] 
The vileness of diffidence in God.  they look not up to the high God for their help, but they are gone up to Assyria, Assyria is higher in their eyes than the God of Heaven is. How vile a thing is it to forsake confidence in God out of suspicious thoughts of him; for so it was here, they retained suspicious thoughts of God, as if He would leave them in their extremity, and out of those suspicious thoughts of him, they forsake him and seek help else where; they expect more good, more faithfulness, more love, not only from the creature than from God, but from the very Enemies of God than from God Himself; yea, and that people that professed Interest in God, that would seem to bless themselves in this, That God was their God, even this People, looked to have more good and to find more faithfulness in the very enemies of God than in God Himself; let the Heavens be astonished at this wickedness: and yet this evil is in the hearts of the children of men.   

A wild Ass, alone by himself.  
This creature the Scripture mentions in divers places for one of the most unruly, and untamable, and fierce creature in the world. Such a creature as cannot be brought to be serviceable, it will not be brought to live with men, no, it cannot be brought to live long with other beasts, no nor to keep company with their own kind, so fierce and savage it is, but runs up and down in the wilderness alone. In Job, 11. 12. we have mention of this creature. For vain in an would be wise, though man be born like a wild Asses Colt. And in Job, 39 5. Who hath sent out the wild Ass free? or who hath loosed the bands of the wild Ass? And in Jer. 2. 24. to name no more. A wild Ass used to the wilderness that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves, in her month they shall find her. 
jer. 2. 24. illustrated  In her occasion when he hath a mind unto the female, she snuffeth up the wind, as the Historians say of her, they go up to Mountains and there they seek to have the sent of the female, or the male, so they snuff up the wind even for the sent of her. 
Pliny  And so the Naturalists that write the nature of this Creature, Pliny. in his eighth Book and forty Chapter: Those that are Scholars that desire to know more of the nature of this beast may find divers things there. But now we are only to speak of it as the Scripture speaks of it here.  
Why doth God compare Ephraim and the ten Tribes to the wild Ass? 
Quest.   
For two Reasons. 
Answ.  1. To show the extreme stubbornness and fierceness of this people. 
Why the ten Tribes compared to a wild Ass' colt.  Wicked men that have forsaken God, and are left to themselves, do not only become like unto savage creatures, but the very worst of all savage creatures, they run up and down satisfying the lusts of their own hearts irresistably and bear down all before them, 
Wicked men wild upon their lusts.  they stamp, and rage, and are mad when at any time they are opposed in their wicked way, this is the scope of the holy Ghost here: thus Ephraim was when he was opposed. Do you not find many so, that are in a violent way set upon wickedness and ungodliness that they will hear nothing, they snuff at the wind and all that is said against them, and run violently upon wicked ways, and upon their own ruin: 
In their month, what?  It may be in their month you shall find them; that hath reference unto the very last month which the wild Ass goes when it is with young, then when it is so big, and till than there is no dealing with them. Some Historians say that the wild Asses are so fierce, that they will tore asunder Armour of proof, but only in the very month when they are so big that they cannot wield themselves, than you shall find them. So, though sinners be never so stubborn, yet God hath his month, and perhaps then you shall find them. When at any time you find your children, or servants, or others to be stubborn and stout against whatsoever is said to them, and even rage in their madness for the satisfying of their wicked wills, you may remember this text and creature: they are as wild Asses that are alone by themselves; and among all wicked men Idolaters are the most stubborn and stout in their wicked ways, their hearts are set upon their Idols, yea as the phrase of Scripture is in Jer. 5. 38, They are mad upon their Idols. There's nothing that can be said to those whose hearts are taken with false worship, nothing will prevail with them without an infinite power of God put forth, and there's no sinners more bold, more untamable and fierce in their ways, than those that are superstitious, and that's their reason that if they be opposed in their way of false worship, you know there will be such tumultuousness of people flinging of stones against windows where God is truly worshipped, any thing in the world though they know not what they do, yet because they think themselves condemned in their sinful ways, therefore they run like wild beasts in a furious manner even against those that worship God better than themselves.  
Secondly, 
2. Wicked men contemptible.  God compares the ten Tribes to the wild Ass in way of contempt of them. As in the former place of Job, 11. 12. Vain man would be wise; though man be born like a wild Ass' Colt: he would fain think himself somebody, yet he is a most base and vile creature. And if any of you be not so fierce in your wicked ways as some others are, if God hath tamed your spirits by His Word and Spirit, bless God for it, for all men are born like a wild Ass' Colt, they are mad upon their wicked ways to ruin themselves. 
Stubbornness the fruit of pride.  But because there's no men that think higher of themselves than stubborn spirits; for stoutness and stubborness doth evermore proceed from pride, because they think it such a dishonour for their wills to be crossed in any thing, therefore the Scripture casts the more contempt upon them, and calls such, proud, stout fools, wild Asses; and indeed there are none more contemptible in the eyes of God than stout sinners. It follows.   

A wild Ass, alone, by himself.  
Alone.] The reason of this expression is, to show, that Ephraim and the ten Tribes they would be at their own hands, they would have their own wills▪ alone: There's these two things expressed in it.  
First, That they would be under no government, but alone by themselves, 
Alone.  and have liberty to frisk up and down, 
1. Under no government.  and do what they list alone, acknowledging no Commander; and so the Chalde Paraphrase hath it, Because that they would walk in the evil of their own lusts, 
Eò quòd ambularunt in voluntate animae suae.  and would acknowledge no Commander. And thus many at this day, they love to be alone, that is, to live at their own hand, to be from under Government. Though it is here, he was alone in the Wilderness, he would rather be in the Wilderness alone, so be it he may acknowledge no Commander, than in the best pastors under any command. Thus it is with many, they love to be alone, that is, they are loath to come under any Government, they had rather be in the wilderness and suffer never so great straits than come under any Government; 
Servants at their own hand,  It is true of divers sorts of people, even the lowest sort, many that love to live at their own hand, servants that are not able to provide for themselves that if they have but a little sickness are ready to starve, yet that they might live without any command, not under any Government, they will choose rather to endure abundance of hardship that they may live alone; 
Especially Maidens.  many times it is so, especially in the female sex, which ought to be under Government and some Protection, yet they love to be alone at their own hand; I say, and merely because they cannot endure to come under any kind of Government whatsoever.  
And in the wilderness.] Their lives indeed are as in the wilderness, when they are in any straits and distresses they have no body to look after them and regard them because they loved their liberties so much before. So, many had rather be without all Ordinances in the Church, or many Ordinances, 
Christians without ordinances  only that they might live as they list, at their own wills, that they may not be under the Government of Christ, they had rather live in the wilderness of the world so that they might have liberty, rather than be in Gods Vinyard under the Government of Christ. These come under the reproof here that Ephraim did in this place.  
Secondly, Alone by himself, as unfit for Society, they were so furious and fierce in their way: Some are of such untoward and perverse dispositions that they can agree with no body, so that they are only fit to live in the wilderness: I suppose you have met with in your families that are so extremely perverse in their ways, and they are of such untoward and crooked dispositions that they are fit to live in no Society but alone in the Wilderness: and this reproof of Ephraim comes likewise upon those.   

Ephraim hath hired Lovers. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
The Assyrians and Egyptians, and others; the words signify Loves. Before they put their confidence in the Assyrians, and now they make them their loves. The thing I note is this.  
That where we place our confidence, 
Obs. 1.  there our love should be placed. If God be the confidence of our hearts, let our love be placed there, yea let God be our Loves, in the plural number, for so it is here, they hired Lovers; she would fain have the Assyrians to love her. When God is forsaken, when we have lost our Interest in God's love, no marvel though there be such a seeking after the Creatures love; men that forsake God they seek to make up what they have not in God in the Creature: 
simile.  as a dog when he hath lost his Master he is ready to follow every one he meets with. Again,  
He hath hired Loves.] 
Those that have nothing lovely in themselves, will use unworthy means to purchase it.  Because they had nothing lovely in themselves therefore they hire the love of others to them, they seek even to hire love, though the truth is, Love cannot be hired nor purchased, although men may fawn and glaver, and flatter, and crouch that they may gain the love of some other, yet if there be no loveliness in themselves to gain love, although those whom they fawn on, and flatter may use them for their own turn, and serve themselves upon them, 
Love cannot be bought.  yet the truth is they will despise them in their hearts, and so often they will discover to their intimate friends how they scorn and contemn them; therefore if others would have love, there must be some excellency and loveliness in us; for love cannot be hired. But,  
Ephraim hath hired Lovers.] This shows the shamelessness of the ten Tribes in seeking after their false worship. Other Harlots they are hired to commit uncleanness; but Ephraim will be at charge for their Idols: Many Harlots count it a great dishonour for to seek after Loves, to seek after Whoremasters, though they can embrace them when they come unto them, but yet they will rather have a hire than they will hire them; but mark, those that are superstitions they think not upon their honour, but they will hire, to the commission of spiritual whoredom they will go to hire Lovers and be at a great deal of charges, in Ezek. 16. 33, 34. They give gifts to all Whores; but thou givest thy gifts to all thy Lovers. And the contrary is in thee from other women in thy whordoms, whereas none followeth thee to commit whordoms, and in that thou givest a reward, and no reward is given unto thee; therefore thou art contrary. As if God should say, you are more vile and base in your uncleannesses than any in the world besides; for other Whores they receive rewards, but you are so set upon your filthy lusts that you will give rewards that you might commit uncleanness.  
From hence the Note is, 
Obs. 3.  That Idolaters will not stand upon terms if they may have their Idols, any way: they care not how they debase themselves, they will not stand upon honour and respect, but let them have their false worship they will submit to any thing. Oh! why should we stand upon our terms thus in the matters of the honour of our God, when public good lies at the stake? 
An exhortation to the godly  why should not we be willing to suffer shame and disgrace, any thing rather than the public good should not go on, than the service of God should be hindered? If others will not seek to us, yet if good may be done, let us seek to them, if God may have Glory: Though others be never so vile in their carriage towards us, yet let us do what we can to win and convince them, let us be willing to lie under their feet that God may be glorified: If others will not join in a good work except they may have the honour of it, let them have it so be it the work may go on, let us reason so, Why should I put forth myself and others go away with all the glory? let the work go on, and if they will s●and for the glory let them have it: 
An apt simile.  so God may be lifted up let us be willing not to be seen: This is that which doth hinder thee the promoting of his Causes. But men stand upon terms and they will not go on in a good cause but break off if others be preferred before them. If there be two carrying a piece of timber through a narrow passage, and if these two men that are carrying a long piece of timber and they must carry it through a narrow passage, if they should stand striving who should go foremost, one says I will go first, the other saith, nay but I will go first, they can never carry the timber, If one have one end and the other the other end and they cannot agree which should go first, and he that goes after thinks himself dishonoured because his fellow goes before him, they can never carry it through but they must lay it down. So it is many times with a good cause, it is like a piece of timber upon two men's shoulders, and it must go through a narrow passage, and one saith, why should not I have the glory of it? and the other saith, why should not I have the glory of it? and the while men stand wrangling who should have the greatest glory, in the mean time the public cause is exceedingly hindered; let us be willing to submit and debase ourselves any way so be it the true Worship of God may go on.  
Further, He hath hired Lovers.] It's an evil thing to be drawn to false worship, or bodily uncleanness upon any terms, out of hope of the greatest gain, and to deliver our selves from the greatest affliction: but now, for a man or woman to seek after the ways of sin, to be at cost that they might have their lusts, this is more vile; for a Whore to prostrate her ●elf for money, this is base and abominable though she should have never so much money, but to give money, 
Paulina.  this is more base and abominable. Josephus reports of one Decius Mundus which was a Noble man, 
Josephus lib. 18. cap. 4.  that to one Paulina, a Lady in Rome, he offered as much as came to six thousand pounds for to satisfy his lusts but one night, and yet was refused. So certainly uncleanness should be cast off with indignation though it be tempted unto with never so much gain; but for one to be set upon uncleanness so as to seek after it, and to spend their Husband's estates that they might have the free way for the satisfying of their lusts, this is a most abominable thing indeed, and yet thus, many are guilty both in regard of bodily and spiritual adultery. It follows.    

VER. 10.  Yea, though they have hired among the Nations; now will I gather them, and they shall sorrow a little for the burden of the King of Princes. 
THESE words in the reading of them seem to be dark, and yet we have much of the mind of God in them, and much concerning ourselves.  

Yea, though they have hired among the Nations.  
This God still takes ill that they should go to the Nations for help, 
Explicatin.  when God had made their condition so much above the Nations, for in their going to them they did as it were say, that all the love and mercy, and protection from the great God it was no more towards them than the Nations had, they did (as it were) hold forth to the world that the Nations were rather in a better condition than themselves, in that they would go to the Nations for their help; and this went very near to the heart of God, for God had laid out the very strength of his love, and the riches of his mercy upon this people, and after he had done so much for them yet that they (because they were in some little afflictions for the present, that they) should go to the Nations that did for the present prosper somewhat outwardly better than themselves Oh! this was exceeding grievous to the heart of God: and thence the Note is this.  
That it is a very great evil, 
Obs. 4.  when wicked men seem to prosper a little in their outward condition more than God's People; for those that are the people of God to begin to think that therefore those wicked ones are in a better condition than themselves, this is an evil that doth go very much to the heart of God; 
Admonition to Saints.  and very ordinarily it is in some degree or other among the People of God, I appeal to your consciences in this very thing, though at some time your souls have had sweet refreshing from the Lord in the enjoyment of communion with him, but yet when God's hand hath been out against you, when you looked upon others though you knew them to be wicked and ungodly yet they have prospered, their Ships came home safely and richly, and their trading goes on; Do you not sometimes find such rising of your thoughts within you as if so be that these men were in a ●etter condition than yourselves? Oh! if you have but the least thought rising that way, know it is that which doth exceedingly grieve the Spirit of God by which you are sealed, that because they have a few loaves more than you, though you have all the riches of God and Christ, though you have the inheritance of Saints, yet that you should think them in a better condition than you are in: 
simile.  As a child, if he sees some stranger have a bit of meat better than he hath, he should think presently that his father loves the stranger better than him; this the father takes ill. How ordinary is it upon this ground for those that have professed themselves to be godly rather to withdraw themselves from the afflicted Saints, and seek correspondence with wicked men that prosper. God would have his people see an all sufficiency in himself in their saddest condition, so as they need not go out from him for help, but still wait upon him and keep his way; the Lord by his Prophet rebukes Jehoshaphat in 2 Chron. 19 2. for loving the ungodly and helping them that hate the Lord. And is there not as great an evil to seek the love of the wicked and ungodly and help from them that hate the the Lord? certainly the evil is very great, it argues very little love that we have to God, it charges God of unfaithfulness, as if though he hath engaged himself to his people, yet he would leave them in the lurch; this encourages the wicked in their wicked ways, and it charges God with that which is accounted one of the most vile things among men. What is accounted one of the vilest things among men, that a man should set another men about his work, and then leave them in the lurch when they meet with troubles in their work? It is as vile a thing as any is among men, and we should look upon such men as should employ others in any service and then leave them to shift for themselves in their straits, we should look upon them as vile men, unworthy to be dealt withal. Now what would we but charge God with this, even that which makes men to be most vile?  
And this besides is a most desperaee folly so to do, for when thou art thinking to provide for thyself by correspondence with ungodly men, it may be thou wert just at the very point of deliverance at that very time; it is Gods usual way to come to help his people when they are in the greatest straits; and therefore it is the greatest folly that when we are in straits then to think of shifting courses, so that then we must forsake our own mercy in thinking of shifting courses; in straits above all times Christians should take heed of thinking of shifting courses, because then above all times those are the times for God to show his mercy, and just then: Wilt thou then be forsaking him? Oh! it is that which should lie near to your hearts, if any of you have been guilty of this, let but the Word of God bring this upon your spirits this day, Oh! how do I know but at that very time when I took such a shifting course, that was the very time that God was about to do my soul good and of doing good for my body, and yet then I deprived myself of good, that goodness and mercy of God? It follows yet,   

Now will I gather them.  
This gathering among Interpreters hath reference either to the Nations whom they sought unto, 
Explicat.  or to themselves. I will gather them; that is, That Nation; or, I will gather you. If to the Nation, than the scope is thus:  
Notwithstanding you hire the Nations, yet I will gather them against you, they shall be strengthened against you with the same money that you hire them withal, I will turn it against you, and now you have provided fair for yourselves, have you not?  
Many times when we think to provide best for our own peace, 
Obs. 1.  we make the greatest provision for our own ruin: God many times makes people work their own woe and ruin themselves, and there is no means that doth more fully and directly tend to undo them than what they do themselves; and thus God over rules the counsels and thoughts of men.  
What a vain thing is it to plot against God, when God can turn men's Arrows against themselves? No men are greater instruments of God's wrath (many times) against us than we are ourselves, yea, and than those are that we seek most to correspond withal; and it is just with God it should be so, that if we will leave him, to seek correspondence with wicked men, it is just with God that of all men in the world those should be the men that should be made the Executioners of God's wrath upon us.  
But now, 
Explic. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligore.  if it be to Israel, I will gather them among the Nations. Then the word here gathered is sometimes used for gathering dead corpse in an Army when they are slain in Battle. You go and think to have the Nations, but you shall be as a company of dead corpse in an Army, and lie in heaps there. But I find Calvin hath a further Note upon it, and takes it as having reference to the former verse. This people are wild, and run up and down, this way and that way to shift for themselves, 
Calvin in loc. Colligan eos, retinebo eos.  but I will gather them; that is, I will keep the● in; so the words likewise may signify, I will keep them in, I will gather-in their spirits, there shall be some work of prudence or other to keep them in, I will keep them from those ways wherein they would presently have ruined themselves.  
People run many times headily on in evil ways that would certainly ruin them; 
Obs. 2.  but when God's time for the execution of his wrath is not yet come, the Lord restrains them and keeps them in from such ways; though their hearts be set upon such ways of undoing themselves, yet they shall not go on in them, I will pity them who cannot pity themselves. But than it follows (in which the greatest difficulty of the verse is.)   

And they shall sorrow a little for the burden of the King of Princes.  
This hath more darkness in it, 
Explic. in 5. particulars.  and yet upon the searching into it, we shall see it clear, and many excellent Truths cleared from it. There are these Five Things to be enquired after for the opening of these words.  
First, Who is this King of Princes that is here meant.  
Secondly, What was this burden of the King of Princes.  
Thirdly, Why doth he call this the burden? Or rather thirdly thus, When was this threat fulfilled, that they should sorrow for the burden of the King of Princes.  
Fourthly, Why doth he call it the burden of the King of Princes?  
Fiftly, What's meant by sorrowing a little.  
These five things will clear the text. Indeed we cannot see the full meaning of the holy Ghost without understanding somewhat of these five.  
First, 
King of Princes, i.e. The King of Assyria.  Who is meant by the King of Princes. We are here to understand the King of Assyria, because he was a great King whose Nobles were Princes, and we find this both by Scripture and likewise by humane Story; in 2 King. 18. 24. How then wilt thou turn away the face of one Captain of the least of my Master's Servants. And in Isa. 36. 13. Hear the word of the great King, the King of Assyria. And how wilt thou turn away the face of the Captains of the least of my Master's Servants. His Captains and Nobles were as Princes. 
Joseph. lib. 1. cap. 10. Antiq. à Princip.  And so Josephus in his 1. Book, 10. Chapter, as I remember saith, That at the time before Sodom's destruction, the Assyrians were Lords of All Asia, so that the Assyrian was a great King, and here called the King of Princes.  
Thus God suffers his enemies to grow great in the world, 
Obs. 3.  an Assyrian, a dog, a wicked wretch under the curse of God, and yet is he the great King, even the King of Princes; as Luther hath such an expression concerning the Empire of Turkey, 
Luther▪  it is (saith he) but one crumb that the great Master of the family doth cast to dogs. What are your estates then? Certainly though you be never so great in the world, what's any of your estates to the whole Turkish Empire? and if that be but a crumb that the great Master of the family casts to a dog, you should never then bless yourselves in the enjoyment of a little of the world. But though the Assyrian may be called the King of Princes in regard of his power over some great men, 
jesus Christ the true King of Princes.  yet most properly our Lord Jesus Christ he is the King of Kings, and Lord of Lords: in Revel. 19 16. and he hath on his Vesture, and on his Thigh a name written, 
Revel. 16. 19 opened  KING OF KINGS, AND LORD OF LORDS.  
Why was it written upon his Vesture, and why upon his Thigh? 
1. Openly.  Upon his Vesture, That is, he will appear openly to be the King of Kings; there was a time when Christ seemed to be (as it were) a servant under the dominion of Antichrist, 
2. Church militant.  but now his name shall be upon his Vesture, openly; and then upon his Thigh; that is, upon his lower parts, his Church Militant, it shall have the Kingly power among them for its good, so as they shall be above the Nations, according to the Prophecy in Isa. 60. 13. He will make the place of his feet glorious. (the Church in their low condition) He doth not say, 
Isa. 16. 13 illustrated.  he will have the name upon his Crown, but upon his Thigh, that is, upon his lower parts, upon his people, that were in a low condition, he will make the very place of his feet to be glorious, even there shall be written, The King of Kings, and Lord of Lords.  
But Secondly, 
2. Burden.  What was this burden? This burden was those Taxes that were upon the people, whereby they maintained their correspondence with this King of Assyria: correspondence with wicked men it is burdensome: for the the more they are sought to, and yielded to, ordinarily the more burdensome they are: and whatsoever they do for you for a while, it is indeed to serve their own ends, and this they brought upon themselves: for they would go to Assyria, and they found the Assyrians to be burdensome to them.  
When men will follow their own ways, 
Use. Follow not thine own ways.  and think to have more ease in their own way than in Gods, it is just they should find those ways to be burdensome to them. I am persuaded there is not one in this Congregation but hath found the experience of this; when you think your ways will bring more ease to you than God's ways, have not you found your ways burdensome?  
But thirdly, When was this fulfilled? If we would know the meaning of the Prophet we must refer to the History of the Kings, and in 2 Kings, 15. 19 there you may find when this Prophecy was fulfilled. Phul the King of Assyria came against the Land, and Menahem gave Phul a thousand talents of silver that his hand might be with him to confirm the Kingdom in his hand. 
2 Kings, 15. 19  And Menahem exacted the money of Israel, even of all the mighty men of wealth, of each man fifty shackles of silver to give to the King of Assyria. There was one burden. And then in the 29. ver. In the days of Pekah King of Israel, came Tig●ath-Pile●er King of Assyria, and took Jion, and Abel-Beth maachah, and Javoah, and Kedesh, and Hazor, and Gilead, and Galilee, all the Land of Nephtalie, and carried them captive to Assyria. There was a further burden. But yet the whole Land was not, it was only the other side of Jordan: at these two times was this Scripture fulfilled.  
Fourthly, 
4. Burden of the King of Princes.  Why doth the holy Ghost say, The burden of the King of Princes? In speaking of the burden that was upon the people he doth give the Assyrian such an Epithet? Why it seems to be a dimunition of their burden rather than any aggravation; for he speaks of sorrowing but a little, as if it should not be so great a burden as afterwards should be upon them, no●ing thus, That they were burdened a while with Taxations from a great King, but they should afterwards come under the power, to be at the wills & lusts of all kind of base people, of the very dregs of people: And it is not so great an evil to be under the power of men of rank and quality, no not under their oppression, as to be under the oppression of many people, of people that are of very mean quality and condition, the very refuse of a Nation, to come to be under their power it's a great deal worse.  
And by the way this Note it should teach us, even those that are of mean breeding, and whose lives have been very low in the world, of mean condition, if they be put into place of any power and Authority, to take heed how they behave themselves, for their oppression will be the most grievous to an ingenuous spirit that possibly can be. And there is a great deal of danger in them to grow more oppressing than other men that were born to greatness, and their oppression will be so intolerable as will bring the greatest confusion that possibly can be if that be not well looked to. And therefore here when he would lessen the burden, (saith he) you shall sorrow a little for that burden of the King of Princes.  
But what is it? You shall sorrow a little. They complained, but saith God, what do you complain of this? this is but a little burden to that which you are like to have, there's another manner of burden a coming for you than this; and from hence the Notes are these.  
First, 
Obs. 1.  When sinners have brought trouble upon themselves they will complain much, exceedingly troubled; but when they complain they are to consider, that what they feel it is but a little to what's coming after. There are burdens upon you, and you are complaining of these burdens, as if so be that they were the greatest that ever were upon people, 
Use. Admonition to Engl.  Oh sinner! consider of this when you are complaining of your burdens, know, that these burdens that are upon you may prove to be but very trifles in comparison of what's like to come upon you afterwards, for that's the scope of the holy Ghost here, They shall sorrow a little for this burden, as if he should say, There is other manner of sorrow coming after, and so it did, for afterwards the Assyrians carried them all away captives, and the basest of all the people came even to set their feet upon them, and therefore saith the holy Ghost, This is but a little: I speak to those that make not up their peace with God; and do not upon those burdens that are upon them return to God. As the mercies of God to his Saints, that which now they have is but a little, they may be said to rejoice a little for the mercy that now they have. And so the burdens upon the ungodly they are but a little, but if they return not to God upon what they feel, God hath greater burdens than those are that they so vex and fret under.  
Secondly, 
Obs. 2  Taxes and Impositions upon men's estates are but a little burden in comparison of being brought under the power of the Enemy.  
Though there be sore Taxes upon you, 
Use.  as here there was fifty shekels of silver laid upon every man that was able, but those Taxes are but little burdens in comparison of being given up to the power of the Enemy, they would lay burdens indeed upon us, burdens upon our Consciences, all our Estates, all our Lives, all our Liberties, whatsoever we are or have must be under their mercy; now we are troubled, but then their little finger will be more heavy than the loins that now we find to be upon us; although we dare not say but some may find burdens very sore upon them for the present.  
A third Note, 
Obs. 3.  is this; That, as Taxes are a burden, but a little in comparison, so the carrying of our Brethren into captivity: Though we enjoy our Estates ourselves, yet if God lays his hand upon any of our Brethren though in remote parts of the Kingdom, Oh we should account this to be a burden. As not only their Taxations was a burden, but the carrying away of their Brethren that were beyond the River.  
If there were no other sin among us, it were just with God to bring the Enemy upon us, and then we should find that there were other manner of burdens.  
But there is another burden that we are not sensible enough of, and that is the captivity of our Brethren in the remote parts of this Land. Oh! how little sensible are we of it because we feel it not ourselves?  
The fourth Note from hence is this, 
Obs. 4  That its God's mercy when we are running on to our utter ruin, not to suffer us to plung ourselves irrecoverably into misery, but to bring lesser evils upon us that by them we may come to bethink ourselves, and if it be possible to prevent greater. You shall sorrow a little, I will not undo you presently; but return to me, or else you are utterly undone, but this is my Mercy, I will bring afflictions upon you by piece-meal, 
[in that generality that they were carried away]  and if you do not return to me, than you shall be utterly lost; for so this people were, they were carried away captive and never returned to this very day. Oh! doth God come to you in your family, or person, or estate? Oh! let us consider of this.  
And this is the last note from it: 
Obs. 5  The consideration of little burdens which is upon us to what might be, should cause us to turn to God; it should break our hearts, and cause us to seek the face of God, that we may prevent greater evils, that otherwise will certainly come; the Lord in his dealing towards us seems as if he were loath to lose us, and that this Nation should perish, Oh that this might work kindly upon our hearts to prevent greater evils, that we might not be made a spectacle of the wrath of God to all the Nations that are round about us.  
And yet further, 
ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incipiam à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exalto signif.  The words translated, They shall sorrow a little, are by some translated, They have begun a little for the burden of the King of Princes: And so in Deut. 2. 25. there is the word that comes from the same root, That that they have felt, it is but the beginning of what is like to come, my wrath is let out upon them in some degree already, 
Deut. 2. 25.  and do not you see it, how it is begun to burn upon them? and that which was lately before your eyes, by that you may come to believe my threatenings.  
God's judgements against wicked men, 
Obs. 1  are the beginnings of further judgements. In Deut. 32. 42. I will make my Arrows drunk with blood (and my sword shall devour flesh) and that with the blood of the slain, 
Deut. 32. 42. illustrated.  and of the captives, from the beginning of revenge upon the enemy. All this is but from the beginning of revenges, when I come so terribly upon them, it is but the beginning of revenges. We are ready to think if there be miserable slaughters, Surely God hath been revenged enough upon this people. No, all this may prove but the beginning of revenges. 
Use for England.  I may say so concerning ourselves, Though the Lord many times hath made the sword drunk with blood, yet it may prove to be but the beginning of revenges; truly we cannot say that from the time that these Judgements have been upon us, that we have begun scarce to come in to turn to God, yea, th●●●ate of the Kingdom is far worse than it was at the beginning of this heavy stroke that is upon us. In Matth. 24. 7, 8. Ye shall hear of wars, and rumours of wars, and Nation should rise against Nation, and Kingdom against Kingdom, and there shall be famines and pestilences, and earthquakes: all these should be but the beginning of sorrows.  
Secondly, God expects from men, 
Obs. 2.  that though they be not sensible of his threats, yet when he begins with them in way of execution of his wrath, they should begin a little. Oh! it were well with us if we did prevent God's heavy wrath by our repentance. Numbers. 16. 46. Moses said unto Aaron, Take a Censer, and put fire therein from off the Altar, and put on Incense, and go quickly to the Congregation, and make an atonement for them; for there is wrath gone out from the Lord, the plague is begun. Oh! how should we all make hast? we cannot say only, the plague is begun (the plague of Civil War, which is the greatest of all kind of plagues) but it hath gone on a great way.  
But to proceed.    

VER. 11.  Because Ephraim hath made many Altars to sin, Altars shall be unto him to sin. 
IT was the Charge of God in Scripture, That there should be but one Altar for Sacrifice, and there was another Altar that afterwards was made for Incense, and no further, in Deut. 12. 3. and 5. ver. There we have the Charge of God that there should be none other made, You shall overthrow their Altars, and break their pillars, and burn their groves with fire, and you shall hew down the graven Images of their gods, and destroy the names of them out of that place etc. And then, Take heed to thyself that thou offer not thy burnt offering in every place that thou seest, but in the place which the Lord shall choose etc. And in Deut. 27. 5. Thou shalt build an Altar to the Lord thy God, an Altar of stones: thou shalt not lift up an Iron tool upon them. And according to which Joshua did, in Joshua, 8. 30. and hence in Joshua, 22. 11. Now for the Altar of God, I shall first show you a little the meaning of them, and then the reason why God would have but this one Altar, in Exod. 20. 24. there is an injunction of God for the Altar of Sacrifice; 
The Altar 1. of earth.  An Altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offering etc. Here observe that, That when God would have an Altar made for sacrifice it must be but an Altar of earth, but if it should be of stone, 
2. of stone, no tool on it.  Take heed that thou liftest not up a tool upon it. Why, one would think that to carve and paint the stones and do any thing to make it brave would do better, than to have the stones rough; No saith God, whatsoever you may think that to make my Altar brave, by carving of it and painting it, If you do but lift up a tool upon it, you pollute my Altar; all man's devices in the worship of God though they be never so pompous they do but pollute God's Worship: 
3. no steps. High Altars.  And they must not go up upon steps (quite contrary to our high Altars) that their nakedness be not discovered therein: Noting that when we come into the presence of God we should take heed of our spiritual nakedness, and the pride and vanity of our spirits in prayer; God would have them make an Altar so as they might not go up upon steps, lest their nakedness should be discovered. But now in Exod. 27. 1, 2. there you shall find an Altar of Shittim wood overlaid with Brass; 
Altar of brass.  you will say, Why was the first with earth and the other with brass? The reason was, because that the one was to be made when they were in an unsettled condition, and the other to be made afterwards when they were in a more stated condition than formerly, and that it might endure a long time. But mark, it must be according to God's direction, except God doth reveal that it should be of Shittim wood and overlaid with brass they were not to do it.  
And then, 
Altar of Incense.  the second Altar was the Altar of burnt Incense, and that you have in Exod. 30. 1, 2, 3. verses, and that was to be overlaid with pure Gold: that of brass it was, because there was sin offerings to be offered upon it; but now the Altar of Incense it was the Altar that was just before the Veil against the Mercy-seat, where there was only Incense offered, which was to signify the Intercession of Jesus Christ presenting his Merits, and the Prayers of all his people to the Father: the prayers of the Saints are compared to Incense, and there's many things observable about the Altar of God, 
Rev. 9 13 opened.  it is said that there should be four horns, and in Revel. chap. 9 ver. 13. I heard a voice from the four horns of the Golden Altar which is before God. Now Saint John speaks of aftertimes that should be, he heard a voice from the four horns of the Altar, that is, from all the prayers of the Saints that were in the four corners of the earth, there came a voice from them all and did sound, and did great things in the world. Certainly my Brethren, the prayers of God's Saints in all the corners of the world is that that makes the world ring. It was a Speech of a learned man, If there be but one sigh come from a gracious heart, it fills the ears of God so that God hears nothing else; 
Rev. 8 3.  nay, that's observable in Revel. 8. 3. about this Altar of Incense, And another Angel came and stood at the Altar, having a golden Censer, and there was given unto him much Incense, that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne. Thus we see that in our time we are to make use of this golden Altar that is before the Throne, all our prayers are to be offered up upon that which was a Type of Jesus Christ, and our prayers except they be mingled with the Incense which Christ did offer himself upon the golden Altar, cannot be accepted, and likewise that's very observable about it that we read in Exod. 30. 3. 
Exod 30. 3  that there was a Crown of Gold round about it, to typify the Intercession of Christ, and the prayers of the Saints; you may see by this that Christ's Intercession, and the prayers of the Saints that came from faithful hearts, are accounted the very glory of Jesus Christ, Jesus Christ accounts it his dignity and glory, to make Intercession for his People, and to take the poor prayers of his People and present them to his Father; he makes account that his Crown is set upon his head, when you exercise your faith upon Jesus Christ that Christ might present your prayers with his Intercession to the Father, than you set the Crown upon Jesus Christ's head; but when you think to be heard yourselves, and do not exercise your faith upon Christ, you do (as it were) take off the Crown from the head of Jesus Christ. And that's very observable, the difference between this Altar that was here enjoined to be made by Moses, and so was afterwards made, and the Altar that we read of should be in the times of the Gospel.  
First, Christ he is our Altar in the Gospel, so it is in Heb. 13. 10. 
Heb. 13. 10.  We have an Altar that those have no right to eat of it, that serve a● the Tabernacle; that is, such men as shall pertinaciously still stick to the Ceremonies of the Law, they have no right to partake of Jesus Christ.  
And then further, you shall find that in the Gospel there is a prophecy of the Altar that the Church shall have, in Ezek. 41. 22. The Altar that was in the Law, the text saith, it was to be a cubit long, and a cubit broad; but that which must be in the time of the Gospel, must be three cubits high, and two cubits long: and this notes thus much, That there shall be a larger extent of the service of God in the time of the Gospel, than in the time of the Law; that place in Malachi, 
Mal. 1. 11  doth much open this, 1. 11. For from the rising of the Sun even unto the going down of the same, my Name shall be great among the Gentiles, and in every place Incense shall be offered unto my Name, and a pure offering: for my Name shall be great among the Heathen, saith the Lord of hosts.  
Another thing observable is, It was set before the Veil by the Ark of the Testimony, before the Mercy-seat. It was to stand in the holy of holiest, but just before the Veil, right against the Mercy-seat; and by this you must be helped to understand that Scripture in Heb. 9 4. 
Heb. 9 4.  which (as some understand it) seems to have some variety from this, 
Calvin.  it is said that the holiest of all had the golden Censer, by which they understand the golden Altar, in which the Censer was; but we shall find that the golden Altar did not stand in the holy of holiest, for we read in Exod. 30. 6. And thou shalt put it before the Veil that is by the Ark of the Testimony, before the Mercy-seat; that is, over the Testimony. And therefore Interpreters reconcile it thus: it is not said here that the golden Censer or Altar (if we so take it) was in it, but it had it, that is, it was for the use of the holy of holiest, 
See Beza, not Major  and it stood just before the holy of holiest, and just against the Mercy-seat, so that the high Priest when he was to enter into the holy of holiest he was to take a Censer and Incense from this Altar, and so go into the holiest of all.  
But this is the Note, in that the Altar of Incense stands just against the Mercy-seat, and yet there is a Veil between the Mercy-seat and it. So when we are to offer up our Incense upon the Merits of Christ and his Intercession, though we cannot by the eye of our bodies see the Mercy-seat, yet we must act our faith upon the Mercy-seat; and then that's observable, that the Incense must be burnt upon this Altar at that very time when the Lamps were to be trimmed and lighted, so you shall observe it in Exod. 30. 7. and that was to note thus much to us: That we are to join the Word with our Prayers, and not to come ignorantly to God, but labour to enlighten our souls with the Lamp of his Word, when we come to offer up our Incense to God.  
Further, There is a command that no strange Incense shall be offered upon it. This is to teach us thus much: That we must take heed of bringing any thing to God to offer him in Prayer, but what comes from the Spirit of God, only Gods own Incense; Take heed (I say) of bringing unsanctified parts, or any thing but that which is from the Spirit of God.  
Lastly, Once a year an atonement was made upon the horns of the Altar, with the blood of the Sin-offering; though the Sin offering was not offered upon it, yet once a year an atonement was made upon it with the blood of the Sin-offering. This is to note thus much: That even by our Incense we defile the Altar what in us lies. And thus I have a little digressed, and yet it is still for opening of Scripture to you, to show unto you the meaning of God's Altars.  
But why would God have no other Altars, 
Quest.  but accounted it so heinous a crime to make any other Altars but those? 
Why but one Altar.   
The Reasons are these. 
Reas. 1   
First, 
1. The Altar typified Christ's only sacrifice.  Because these Altars did typify these two things.  
The Altar of burnt-offerings did typify this: That Christ was to be the only Sacrifice; there should be no other sacrifice to pacify God's wrath but only Jesus Christ, who was both the Sacrifice indeed, and the Altar its self, for his human Nature was offered to God upon the Merits, as it were upon the worthiness of his divine Nature: Heb. 9 14. How much more shall the blood of Jesus Christ who through the eternal Spirit offered Himself without spot to God etc. This Altar did signify the offering of Jesus Christ. As if God should say, Know that what endeavours you do or can use to satisfy my Justice, and my wrath it is to no purpose, there's nothing but only my Son and that offering that shall satisfy my wrath: and now for them to make more Altars, it was to deny that great point of Religion that there was only the Sacrifice of Christ to satisfy God. 
2. No acceptation but by him   
Secondly, This signified, That in Christ only our services which are our spiritual sacrifices are accepted of God; there must be no Altar, but this for the sacrifice, and the other for Incense; God would have this Doctrine kept pure from that time and so ever after, that none of our spiritual sacrifices can be accepted any other way but only as they have reference to Jesus Christ that Altar that the Lord hath appointed.  
And then another reason why the Lord would have only thi● Altar for Sacrifice, 
Reas. 2.  and the other for Incense, and that all the people should come to these Altars, 
Vinculum unitati Ecclesiae.  it was; That it might be the bond of the Church; because the people of the Jews were a National Church, therefore there was to be a National Worship, for that all the Nation was to join not only in the same likeness of Worship, but in the very same individual Worship; 
No National Church now.  and this was the bond of their National Church. Now for my part, I know none living that holds a National Church in these days in this sense, that is to be of Divine Institution, and joined in one, by Gods commanding any National Worship for them. 
yet in some sense.  Where there are in Nations a great many of the Saints of God, that they may be called a National Church we despute not against that; but people when they talk of a National Church, do not conceive the meaning of it; Certainly this was a special end why God would have them come to this one Altar, it was to be the bond of the National Church, that they should have such a worship wherein they were all of them to join in one, and this it was that made them a National Church: It is not enough to have the same kind of worship; as now, we all pray, and read the Word in all Congregations, we have all the same Sacraments, but they must join in one individual worship. If the Nation of the Jews had worshipped the same God after the same manner, in divers Temples, and upon divers Altars, this had not been a National bond to them; but by coming up to the same Temple, and offering upon the same Altars, and when the Sacrifice and Incense was offered for them all, they were joined in the very act, all of them in that one thing, this was the thing that did unite them into a Church-union in another manner than any Church-union can be in this world, till we have such a kind of Institution as they had. We have no Institution for worship but where people may personally join together: but for thousands of Congregations to be bound by Institution to join in the very same bond of worship, in the very same individual act, such an union we have not in these days, and without the understanding of this aright, we understand not the scope why they had but one Altar for burnt offerings, and one Altar for Incense.  
But now it may be said, 
Obj. 1.  That it doth not seem to be such a sin to erect Altars, for that's the sin charged upon Ephraim, That they did erect many other Altars; for the Scripture speaks of many Altars that were Gods Altars, 
1 King. 19  1 King, 19 you know it is the complaint of Elias that they had cast down God's Altars, They have cast down thine Altars; now this was spoken after the time of the Law when there was but only two Altars appointed by God, and the Prophet did not mean them, the Altar for burnt offerings and Incense.  
Therefore the Answers that Divines give to this is; 
Answ, 1. of others.  That this is spoken of those Altars that the Patriarches and others had built for the honour of God to sacrifice upon, before the time that the Law was given by Moses, for that one only Altar of sacrifice, (and here he complains they had cast down those Altars) for it was Lawful before the command was given to build divers Altars, but after the command was given, it was not.  
Yea, 
Obj. 2.  but still the Objection will be, How could it be a sin to cast down those Altars when they were of no further Religious use? for after the Command of God for that one Altar, than the other were to be demolished; Was it not commended in the godly Kings that they cast down high Places, and cut down Groves? though some of them formerly were for the true Worship of God, yet after God had appointed a peculiar place for His Worship and those other places were abused to superstition, than they were to be cast down; and so there's no question to be made but all other Altars that were built for Religious uses were to be cast down, after Gods own Altars were made.  
The Answer to it therefore is this; 
2. The Authors Ans.  That the evil that Elijah complains of, it was the profaneness of the people, their casting off all fear and reverence of God; because they did not cast down those Altars out of love to God, and his Worship, upon this Principle, that they would not suffer any thing that might be dangerous to superstition, that was not the Principle whereby they were acted in casting them down, but they cast them down as led thereunto by malice and rage against Religion, and to satisfy their lusts; and thus if men oppose that which is indeed superstitious, yet if it be not out of a true love to God and his Honour, 
A good act in Religion may be evil in the doer.  if it be not out of a desire to set up and to maintain the true Worship of God, but in a bitterness and rage, merely out of self-ends to please themselves in a way of revenge, or through any distemper, though (I say) the thing be evil that these men do oppose, yet God will not own it as any service to him, it is a sin in them to cast down that which should be cast down, if they do not cast it down out of a right and gracious Principle; Then what evil is it for men in bitterness of spirit to oppose that which is in its self good, if God account it sin to oppose that which which should be opposed, if it be through bitterness of spirit, and not through gracious Principles.  

They have made many Altars.  
Whatsoever is made by man in a Religious Worship it is rejected of God, 
Obs.  there must be nothing of man's making in Divine Worship; 
Man's inventions in the Worship of God rejected.  the very spirit and life of the second Commandment it consists in this, Thou shalt not make to thyself any graven Image. That's one instance in the matter of Worship, but by that we are to understand any thing in Divine Worship, we must not make to ourselves; (I say) there lies the very life, and the very spirit of the second Commandment the making to ourselves; if God will appoint Ceremonies significant to put us in mind of Heavenly things, 
The 2d Commandment.  and stir up our hearts on high, we are to use them with reverence and respect; but if we will presume to do things as God hath done; that's the ground of all superstitious Ceremonies, because they find God makes some, they think that they may presume to make others to imitate God; now it is a sin against the second Commandment for us to presume to make any thing in matters of Divine Worship.   

Further, They have made many.  
There's no stop (that's the Note) in superstitious Worship, 
Obs. 1.  if men leave the rule they know not where to stay: hence is the multiplying of things thus among the Papists, five hundred Altars in some one Temple. 
Aust. Epist. 19 ad Ianuarin omnia in Ecclesiâ presumptionibus plena.  And Austin in his 19th Epistle complains of the multitude of Ceremonies that were in the Church in his time. What complaints would he have now? All things in the Church were full of presumptions, they did multiply one thing after another; and indeed let but the right way once be left and there's no limits. Oh let us take heed how we multiply in God's Worship; there's much controversy between the Papists and us, about multiplying in the Worship of God.  
We would have but one MEDIATOR, 
Controversy between us and the Papists about multiplying.  they would have many; We would have but one rule of Faith, but they will give power to Pope, and Church to make Articles of faith; we would have but one object of Worship, they would have many; we would have but one Sacrifice, they would have many Oblations for the quick and dead; we would have but one Satisfaction, they would have many; we would have but one Merit, they would have many: And thus by multiplying, the unity of the Church is divided: but we must keep to the unity that we find in the Scriptures.   

And then further, They have made many Altars.  
In the opening what a sin it was to make any other Altar but that God hath appointed, 
Iosh. 22. 11.  I showed out of Joshua, how their Progenitors was so provoked when there was made another Altar, they did rise against them and made account to destroy them every one, because of making any other Altar besides Gods; but now they make many Altars. Their Fathers were careful to keep themselves to one Altar, but their successors they make many.  
Hence note that, 
Obser.  We are ready to imitate our forefathers in that which is evil, but not in that which is good. Their forefathers were great enemies and were mightily incensed against adding but one Altar to God's Altars, but they will not imitate their forefathers in this good thing, in standing for that one true Worship of God; ordinarily when any thing is evil there we will imitate our forefathers, but we leave them in that which is good.  
If you would ask the reason why it came to pass that their Progenitors were so zealous for Gods own Altar, and yet now their children after them make many Altars, the reason may be this, which will afford a Note of very great use unto us, When their Progenitors came first into the Land of Canaan, and Joshua assoon as they came in he did according to the Commandment of God by Moses, set up an Altar, and they seeing upon their first coming into the Land the goodness of God towards them, they were much taken with this; but now after they had enjoyed the Land a while, after they begun to be settled, to be warm in their nests, and to prosper in the Land, than they ventured upon this way of corrupting of God's Worship, and multiplying Altars; and when they had once ventured, and escaped unpunished, than they thought they were sure: and so by degrees they come to this excess in superstitious Worship▪  
The Note is this, 
Obser.  We must take heed to make any distance of time from the Commandment given, or the Threatening denounced to make us to fear the breach of the Commandment less: They were afraid of the breach of the Commandment soon after it was given; but when there was a distance of time from the Commandementt, and when they were settled in a way of prosperity, than they ventured: so that (I say) from hence our Note is, That we must take heed that the distance of time, or our settling in a prosperous condition doth not make us to fear the commandment less than we did fear it at first when we were not in such a settled way. And for this you have a most excellent Scripture in Deut. 4. 25. saith the text there, 
Deut. 4. 25.  When thou shalt beget children, and children's children, and shalt have remained long in the Land, and shall corrupt yourselves, and make a graven image, or the likeness of any thing, and shall do evil in the sight of the Lord thy God to provoke him to anger. When thou shalt beget children, and children's children, and shalt remain long in the Land, than thou shalt make graven images: There was not so much fear that when they came first into the Land, that they should make graven images when they first were delivered out of their bondage, and God had made known his glorious Word unto them, their hearts were a little warm, but after they had lived long in the Land, than they began to forget God and make graven images. Just so it is with us for all the world, when we are newly come out of afflictions, than our hearts are kept a little warm, and then we would serve God according to his own way; 
Applicat.  but after we have continued long in the Land, and been a while in a prosperous condition and pretty well nesseled, and find all things pretty well about us, Oh! then we begin to be cool and for get the Lord in his way. It hath been always so, and it is so, not only in particular persons and Nations, but Churches too, ordinarily when people are delivered from superstitious vanities and come to worship God in his own way, at first when they come to enjoy the Ordinances of God in the purity of them, Oh! how glad are they, and they bless God, and their hearts are warmed and enlarged, and their hearts do close one with another, and what sweet union is there together at first! but after they have lived a while in the Land, after they have lived a while in the way of God and enjoyed him a little, they begin to grow more cool, and dead, and begin to fall to wrangling and contending, and so all that spiritualness and that heavenly heat that they had before it vanishes and comes to nothing: I beseech you remember this text, 
Deut. 4. 25. to be remembered.  Deut. 4. 25. Take heed after you have abode a while in such a condition; you thought when you came first into it you would never forget God, Oh you blessed God, and rejoiced in God's Worship; well, your hearts are taken at first, but look to yourselves, for after you have continued any long time it may prove to be otherwise with you.  
Again further, Ephraim hath made many Altars: hath multiplied Altars, 
Multiplicavit.  so Hierom. So the Seventy hath gone on in way of multiplication. 
Hierom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70.  They had some Altars at first, and their forefathers made some, and they afterwards made more, and so still every generation did multiply their Altars.  
From thence the Note is this: 
Observe.  That Idolatry and False-worship doth not only continue in succession, but in every age there will be an addition. Oh my Brethren! let the True Worship of God then, not only continue, but multiply. Idolaters they will make this no argument, Why should we be wiser than our forefathers? No, they will go beyond their forefathers in way of false Worship, And yet, how many among us will be pleading against Reformation with this argument, Why should not we content ourselves with what our forefathers did? our forefathers knew not of such new ways of Worship as you tell us of. But now my Brethren, if our forefathers reform a little, let us bless God for what they did, but let us add more, to raise up the Worship of God yet higher and higher, as in Psal. 71. 14. 
Ps. 71. 14.  But I will hope continually, and will yet praise thee more and more. The words may be read thus: I will add unto thy praise, 
illustrated.  O Lord: Thou hast had praise, indeed formerly thou hadst praise from others; Oh! but I will do something to add to thy praise, I will praise thee more and more: so every generation should strive to praise God more & more, to add to God's praise, to find out more of God's Truths, to add to the purity of God's Worship, and to cast out superstition more than our forefathers have done: it was an argument of a great deal of praise in our forefathers to do what they did, and (I say) we are to bless God for them, 
More expected of us than of our Ancestors.  that the Lord put such a spirit into them, but know that that which was accepted of from our forefathers, will not be accepted of from us, God expects that we should add to the praise of God. Men desires to add more and more to the States of their Progenitors, 
As in outward estates.  and so your Children they will add a little to the estates that you leave them; and so men account it their ambition to raise their families. 
Holy Ambition.  My Brethren, we should have an holy Ambition by practice of Religion more and more in every age, as Jehu said in 2 King. 10. 18. Ahab served Baal a little, but Jehu shall serve him much: So others; as he said of false worship, though in a feigned way; we should say of the true Worship of God, we have served the Lord a little, but we will serve him more; we have more mercies than they had, more light than they had, if they served God a little, we will serve him more.   

And then, Ephraim hath made many Altars to sin.  
God still remembers the first and the chief Actors in sin [Ephraim] he speaks to the ten Tribes, and yet only names Ephraim, 
Obs. 1.  because the Governors were of that Tribe. The chief in a family, by whom the whole family is corrupted, and the chief in a Town or Country, God hath an eye upon them, and though others escape they shall not, Ephraim hath multiplied Altars to sin; they intended not to sin, it was not their intention when they made Altars that they might sin, they thought they pleased God, but God accounts it ●n, and a provocation to him:  
And from thence the Note is only this; 
Obs. 2.  That whatsoever names we may give to things, yet (it may be) God will give other names and titles to them; we may say, that it is devotion, God will say, it is superstition; we may say, it's good intention, but God may say, it is presumption; we may say, it is prudence, and wisdom, but God may give it another name, and say it is temporizing, 'tis time-serving, God doth use to give other names to things than we do; 
Isa. 44. 9  in the Scripture they call their Images their, 
Ezek. 37. 23.  delectable things: God calls them detestable things. No question if you would ask them why they built Altars they would say, to the honour of God; but saith God, You built Altars to sin.   

And then, Altars shall be unto him to sin.  
Shall be to him.] That's thus; Seeing they will have them, they shall have them, they shall have enough of them, let them go on in their way, let them multiply their sin.  
When men's hearts are set upon false ways of worship it's just with God to let them have their desires to the full; 
Obs. 3.  They shall have their way that they do contend for: they keep a great deal of stir for it, and have it they must, they refuse to see the light, they are prejudiced against the way of God's Worship, let them have what they would have; saith God, 
1. Governors for it.  they shall have Governors to establish what they would have by their Authority, and they shall have their Teachers that shall defend by subtle Arguments those things to be lawful, 
2 Teachers  they multiply Altars to sin and they shall be to sin, even to harden them; and so the Seventy seem to take the meaning of these words by their translation of them; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 70.  whereas you have it, They shall be to sin, their Altars shall be to love, their hearts are set upon them and they will have them, and love them, and they shall be hardened in them: and this is the heavy judgement of God to give unto men their hearts desires in what is evil; and as it shall be to them for sin, so it shall be to them for their misery for the fruit of sin, 
for sin i.e. for punishment for sin.  for so sin is taken very frequently in Scripture for the fruit of sin, they will have them to sin, and they shall find the fruit of sin by what they are so eagerly set upon them. And thus much for the eleventh verse. It follows.    

VER. 12.  I have written to him the great things of my Law, but they were counted as a strange thing. 
THIS Verse in the reading of it appears a greatness in the very sound of it, and there is as much in it as the sound doth import, 
This Verse especially to be considered.  and therefore though we pass over other things more briefly, yet because there is very much of God's mind in this, and we should wrong the Scripture if we should pass over this too slightly.  

I have written to him the great things of my Law.  
This is made an aggravation of their sin, they multiply Altars to sin, 
Expicat.  and yet saith God, I have written to them the great things of my Law: they find no such things in my Law written to them, this was against the very written Word of God, and what that written Word of God against those many Altars was, that you had the last day, but in that from this connexion that these are made sins because they were against the written Word of God: from thence the Note is,  
That whatsoever is urged to us, 
Obs.  or practised by us in matters of Worship, it must have Warrant out of the written Word of God. It was sin, Why? because I have written to them (saith he) the great things of my Law, and they counted it a strong thing; though that which they did had a great deal of seeming devotion in it, yet it was otherwise than that they found written in my Law.  
This Question should be put to any that tender to us any way of Worship, 
Use.  or Doctrine of Religion under any specious show whatsoever; Where is it written? To the Law, and to the Testimony, (Isaiah. 8. 20.) If they speak not according to this Word, it is, because they have no light in them; Oh they seem to be very judicious and wise, but if they speak not according to this Word they have no light in them, not only to the Law and Testimonies, but to the written Law and Testimonies, this must be the Standard at which all Doctrines and ways of Worship must be tried: Many may put fair colours upon their ways, that it is for Common Peace, and a great deal of good may be done by it, 
1. Policy.  and the like; But is it written? Did I ever command it saith God? 
2. Reason.  Policy may say its fit, Reason may say its comely, 
3. Experience may be one way; and yet,  and Experience may say its useful, But doth the written Law say it should be? Nay, it's not enough to say, That we cannot say it is forbidden, But where is it written? 
4. Religion and the written Word another.  In matters of Worship this is a certain rule. Saith Tertullian about the Crowning of the Soldier with Bayss; If it be said, It is lawful, because the Scripture doth not forbid it; it may equally be retorted, It is therefore not lawful, because the Scripture doth not command it. No matter what the thing be (saith Luther) in matters of Religion, 
Luther▪  but who it is that bids it, who it is that commands it, we must look to that; Never argue thus in any point of Religion (I beseech you consider, it is a point that hath been, is, and may yet further prove to be of great use to us) never argue thus, Why, what hurt is there in it? is it not very comely? I cannot think but it may do a great deal of good, these arguments are weak arguments in matters of Worship: but to all these Arguments we must answer, Is it written? As Christ answered the Devil and his temptations, it was enough to say, it was written thus and thus: So if you can but bring a word written against it, and if you can put them unto it to show what they would have you to do, 
Exod. 39 43. explained.  let them show it where it is written; in Exod. 39 we find in that chapter at least ten times it is said, they did according to what the Lord had commanded Moses, and in the conclusion of the chapter Moses blessed the people; the people are blessed when in the matters of Worship they keep unto what is commanded.  
And again, As we must not make what we think the rule for worship, so neither the 
* Opinions of the Learned, nor Custom nor Antiquity the Rule of Worship, but the written Word only  Opinions of Learned men, nor Custom, nor Antiquity, must be the rule of our Worship, but what's written? I have written to them the great things of my Law, they must keep to that; whatsoever use we may make now of the Opinions of Ancients and the like, yet if the Ancients themselves were alive they would abhor the use that many make of their quotations; Cyprian in one of his Epistles saith, We must not look what this man, or that man that were before us (he speaks of his predecessors)▪ what he did, or what he taught, but what he that was before all, namely Christ, who alone is the Way, the Truth, and the Life. And so 
† Nobis non liceat saluâ honori●●cent●a quae illis debitur, aliquid in eorum Scriptis reprobare atque respuere? talis ego sum in scriptis aliorum tabesque volo esse intellectores meorum. August.  Augustin hath another Speech to the same effect, speaking of the Ancients, of learned men, saving all due respect that is due to them, yet for us to think that we may not cast out, even reject from their writings some things, because they were learned men, this must not be admitted, for (saith he) such a one I'll be in respect of the writings of other men, and such a one would I have those that understand my writings to be to me, I will not think of the writings of any other men before, that there should be nothing cast out nor mended, neither would I have any body think so of my writings. 
Ambrose  And so Ambrose, Where the Scripture is silent we must not speak. Thus we see that those men for the maintaining of that which is evil they will make use of Quotations and Antiquities, yet we see the Ancients did abhor this, Christ and his Apostles they quoted none of the Learned men before them, but Moses and the Prophets.  
But you will say, 
Object.  Though we must not take that which other men write to be the Rule, yet that which other men write may help us to understand the Scripture.  
Now I remember Luther hath such a Speech, 
Answ.  That Scripture should rather help us to understand men's writings, 
Luther.  than men's writings to understand the Scripture; Many men they will make men's writings to be as a judge, and to be the rule of understanding Scriptures, not the Judge of Truth, but the rule of understanding Scripture, whereas (saith he) the Scripture should rather be the rule of understanding them.  
And so Hilary, (saith he) for the sense of Scripture and understanding them, He is the best Interpreter, that rather takes the sense from out of Scripture, and by comparing one Scripture with another, than bring any new sense; therefore the understanding of Scripture is more by Scripture than by the Writings of any man living. And yet still no question we may make use of the gifts of God in others, but so as to keep us close to the written Word for the Rule, yea, and for the meaning of the Rule; they may help us to see whether the Scripture will justify this Truth, or this sense, for there lies the mistake; Most people in the world will think this indeed, That whatsoever any man writes, if it be contrary to the Word, 
The Scripture is both 1 the Rule, 2 the exposis or to show the meaning of the Rule.  we may not receive it, but we must understand the Word in what sense they take it; now we must not go so far; For the Scripture written, is not only that we might know what the Rule is, but it is written, that we might understand the meaning of the Rule, and we must fetch out the meaning of Scriptures by Scripture: Now so far as the Writings of men will help us to fetch out the meaning of Scripture by Scripture, so far we may make use of them; but we cannot say, this is the meaning, because it is the judgement of such and such Learned men; 
How men's writings may help us to understand Scripture.  but such and such Learned men will give you Reasons, and compare one Scripture with another, to show why it is the meaning of it, and they will show you the History of the time, and show you how to compare old and new Testament one with another; and this is the use of Writers for understanding the Scriptures. Then you will say, Why do we make use of Writers so much? Why thus, they show how one Scripture looks towards another, and to compare one Scripture with another, and show the coherence of things.  
The sense of things is to be resolved in the Scripture its self, and therefore we must keep ourselves very close to what is written.  
Written: It was not so at first, it was delivered but from hand to hand, 
The written Word a singular blessing.  but afterwards when the Church began to multiply, than the Word was written. And this is a mighty blessing of God, that we may have the mind of God written, so as we may look into it, and search to know the mind of God, by reading it over and over again, and taking it into our hands, when we are lying upon our beds, if we light a Candle in the night, we may be reading and looking into the mind of God; If we should only hear of such a Book that were in the world, that were in China in the uttermost parts of the habitable world, if we should hear that there were such a Book, that God had written, or that God had used men to write by an inspiration of His own Spirit, a Book that was certainly indicted by the holy Ghost every word of it, wherein the Lord had revealed the great Counsels of his Will concerning Man's eternal estate, if we should hear that there came such a Book down even from Heaven, and this was in the uttermost parts of the earth, Oh! what a longing desire should we have to see that Book? What man or woman but would give their whole estate to have a week, or a fortnight's time to see and read in such a Book as that is; if one could, he would be willing to travel to the end of the world to have the use of such a Book as that is. No man need say, Shall I go to the u●●●rmost parts of the earth? for it is in your hands, it is in your houses, there is the Book wherein the great God hath written his mind, hath written all things unto you which concerns you Eternal Salvation, hath written there whatsoever he would have you to know and believe to Eternal Life; this it is that you have in your hands: however we prise it now, heretofore it hath been prized at an high rate; How many of the Martyrs would venture their lives to keep but a few Leaves of Scripture in their houses? But how vile is it then for us to neglect the reading of this written Word? 
Theodores. Physician.  I have read of one Theodorus a Physician at Constantinople, that he sent to Gregory the great, a great sum of money for the redeeming of Captives, and Gregory he commends his Liberality; but though he was so liberal and bountiful to redeem Captives, yet he writ back again to him in way of reprehending him for not reading Scripture, and uses this expression to him, The Emperor of Heaven, the Lord of the Angels and Men, hath sent to you, that which concerns your life, and will you neglect to read them with a fervent, with a zealous spirit? He would not but blame him even at that time when he sent such gifts to him, it did grieve him to think that such a one so bountiful to the poor should so neglect the reading of Scripture. Many men and women that have excellent parts and yet for all that they find but little savour in the Scripture. There's no books that are written that should take us off from this written Word; although we have cause to bless God abundantly for what is written, for those excellent helps which we have written, yet we must take heed that there be no written book in the world take us off from this written Word of God. 
Luther  Luther therefore hath such a speech, I even hate mine own Books, and I often times even wish that they were burnt, that they might perish, Why? because I fear lest they should be any way of hindrance to men, or withdraw them from reading the Scriptures: and so he falls a comending the Scriptures: It is the only fountain of all wisdom; and further saith he▪ I am even terrified, I tremble at the example of the former age, upon this, Because (saith he) many Divines spent so much time in reading of Aristotle and Avers and other Writers and spent so little time in reading Scripture. And the truth is it was that which brought so much ignorance into the world in the time of the Schoolmen which was a time of great learning and yet the time of the greatest ignorance in the Mysteries, 
Schoolmen.  of godliness, because they minded Scripture very little, but only turned things into Questions, and Disputes that tended not according to Scripture; though we may make use of the labours and gifts of other men, yet look we especially to the written Word, and let not other writings take us off from them, hence we say, the Scripture in way of excellency we must keep ourselves to the written Word, and therefore take heed of being led aside by any traditions of men; that's a most detestable derrogation from the written Word: but we find in the Counsel of Trent, speaking of the Scriptures, saith one of the Cannons of the Counsel of Trent, We (saith he) do receive Scripture, 
Synodus pari pietatis affectu & reverentia recipit ac reveratur.  and reverence Scripture, but (saith he) moreover we receive and reverence traditions with the same affection of piety and reverence as we do the Scripture. Those are the very words that all Papists are bound to hold, and for them to deny any counsel there were death unto them; It argues men to be in the dark, 
Concil. Trid. sess. 4. decret prim.  to mind Traditions so: As the Jews, that's the reason that they vanish so in their thoughts, and understand the Scripture so little, because they mind traditions as much as Scripture, and more; for so they say, that divide a man's life into three parts, one part mnst be spent in reading Scripture, and two parts more in the two several parts of their Talmond, which is their traditions; and some of them say that this is one tradition among them, that Moses did study the Scripture in the day time, and those Talmoduical traditions that they have they were studied in the night; and indeed it is nightwork, and it is a sign that the world is so much in darkness because they look so much at Traditions; the written Word of God which we must look at more than if one came from the dead, or if an Angel from Heaven came and preached to us:  
But you will say, 
Quest.  That we must not look to it more than if God should reveal any thing to us, suppose it were a voice of God from Heaven.  
We have warrant to have regard to the written Word of God more than the voice of God from Heaven, 
Answ.  2 Peter, 1. 19 there it's spoken of the voice that came down upon the transfiguration at the Mountain, 
2 Pet. 1. 19 illustrated.  but saith the Apostle there, We have a more sure word of Prophecy, more, more even than that was; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ more sure than revelation.  that is, it is more sure to us, and there is not so easy a way to be deceived by resting upon the written Word, as if we look for Revelations from God, we have a more sure word of Prophecy, therefore it is not so much after Revelations that we are to look (especially in such times as these are) but to the written Word of God. There is a Generation of men rising now, if not risen, that begin to have vile thoughts of the written Word of God, and think to understand the mind of God otherwise, they finding the written Word of God to keep their hearts too close and lay too strong bonds upon them, but because they would fain be loose they would feign and imagine to themselves other ways of God's mind, 
The danger of revelations beside the Word▪  but when they are rotten, and it may be when their souls are perished eternally in Hell, the written Word of God shall stand and be honourable in the eyes of his Saints.   

I have written.  
The Prophet doth not say, he hath written; but he brings in God, saying I have written. And that first upon these two reasons.  
First, To put the greater emphasis upon it, for it is more for God himself to come and say, I have written; as if a Father or Master say to his Child or Servant, I command you to do such a thing, it is more than if a Brother or fellow-Servant should say, my Father hath bidden, or my Master hath bidden you to do such a thing.  
Secondly, Whosoever were the Penmen of the Word, it is I that write it, I take it upon myself. The Word is so much his that God claims not only the truths that are in the Word, but the very ordering for the words; and in 2 Pet. 1. 21. it is said of holy men, they spoke as they were moved by the holy Ghost: they were carried on with a kind of violence as the word signifies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and not only moved, but carried on with a kind of violence to write what they did, both in their speaking and in their writing, I have written.   

And I have written to him the great things of my Law.  
From this manner of Phrase, first we are to note this,  
That we should look upon the Scripture as concerning ourselves. 
Obs. 1.  Here's a letter written to you, and you, and you, every man and woman, therefore it is in the singular number, every man & woman must look upon the Scripture as written to him, or her particularly; God writes to thee, he hath written a letter to thee that thou shouldest not commit Adultery, nor swear, nor steal, and that thou shouldest keep the Sabbath, and that thou shouldest not lie, and that thou shouldest reverence him, and love him, and fear him, and all such kind of rules that God from Heaven hath written to thee, and it is a marvelous help to obedience and to awaken men's consciences when they apprehend them written to them. Psal. 119. 105. Thy Word is a Lamp unto my feet, 
Psal. 119. 105. illustrated.  and a light unto my paths. It is not a light that I see at a distanc a great way off, but as a light that is held to my feet that I make use of for the ordering of mine own steps.  
Many there are that seem to rejoice in the Word of God as a light to reveal Truths unto them for matter of discourse, 
Use.  but they make it not as a light to their feet, and a lantern to their steps, as applying it to themselves, and it follows, 
And Vers. 106.  I have sworn and will perform it, That I will keep thy righteous judgements: I have looked upon thy Word as a Lantern to my feet, as a thing merely concerning me; and then I have sworn and I will perform, I have sworn that I will keep thy righteous judgements. It's a mighty means to stir up a man's spirit, and quicken him up to obedience, to look upon the Word as written to himself: As thus, when you come to hear out of God's Word and God directs the Minister so that you apprehend it as spoken to you, it will stir and awaken you, Oh me thought this day every word the Minister spoke it was to me. And so every word in the Scripture that concerns thee, God writes to thee and conceive it so and it will be a mighty means to stir thee up to obedience. As if a man be asleep a great noise will not waken him so soon, as if you call him by his name, 
An apt simile.  John, Thomas etc. So when the Word of God comes as to ourselves in particular it's a mighty means to stir the heart.   

Again, I have written to him.  
To those that were the People of God, 
Exp●s.  though the Word concerns all men, yet it is written to the Church in a more especial manner. As you find in the Revelations all the Epistles were written to the Churches, and indeed all the Word of God is in a more peculiar manner written to the Church, there are some things concerning all mankind, but that which God Aims at in a more especial manner it is to the Church, first to the Church of the Jews, they had that great privilege that the Orracles of God were committed to them in Rom. 3. 2. when the Apostle had taken them off from resting in many of their outward privileges, he brings an Objection: But then may some say, What advantage hath the Jew? He answers, much every way, chiefly, because to them were committed the Oracles of God: in this thing they had much advantage of all people in the world, that to them were committed the Oracles of God, God gave Jacob his Law, it was the Inheritance of his people; it is written to them, to them is committed the Oracles of God: and this is a great honour which God puts upon his Saints, God makes his Church to be the Keeper of his Records, the Court of Rolls as it were, the Church is as it were the Court of Rolls, and the great Records of Heaven, God commits to his Church, and therefore they should look to it that it be kept faithfully, that there be no corrupting it, for than they do falsify their trust, She hath the keeping of Scripture but gives no Authority to Scripture; in John, 5. 47. saith Christ there, If ye believe not Moses writings, how can ye believe my words? Mark, Christ would have the Authority of his words much to be strengthened by the writings that were before in Scripture, If ye believe not his writings, how can ye believe my words? But now the Papists will say, If ye believe not our words, how can ye believe their writings? quite the other way, they will take upon them more than Christ; Christ saith, If ye believe not his writings, how can ye believe my words? Say they, If ye believe not our words, how can ye believe their writings? For they take the Authority of the writing of Scripture to depend upon their words; It is written to the Church, and committed to the Church, but the Authority comes not from the Church. It follows.   

I have written the great things of my Law.  
By Law here we are to understand ●he whole Word of God, 
Law, what 1. the whole word, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 docuit.  and not in way of distinction of Law and Gospel, but the whole Word of God, and so the word signifies, it comes from one signifying teaching; the Law is a Doctrine that is taught, and so though sometimes it may be distinguished from some other parts of Scripture, yet now we are to understand the whole mind of God in his Word; when you read in Psal. 119. how David loved God's Law, it is not the ten Commandments, but the mind of God revealed in his Word.  
The great things of my Law] The Old Latin hath it the many Laws, 
Multiplices Leges.  and the words in the Hebrew seems a little to favour, 
Scribitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the multiplicity of my Laws. And then it should argue these two things.  
First, 
Legitur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That the Word is full and perfect; that we have rules for every thing that concerns the ordination of our lives to God in his Word, there's a multiplicity of Laws and Rules for all our ways.  
Secondly, That there are manifold excellencies in God's Law; as the manifold wisdom of God is in Christ, so the manifold excellencies of God are kept up together in the Word of God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 70.  The Seventy translates the word, the Fullness, or Multitude, and according to that Tertullian hath an expression, I adore the fullness of the Scripture; 
Adoro plenitudinem scripturarum Tertul.  Oh the multitude of excellent things there are there! and the fullness that there is there! I find divers turn this word by many words that have excellent significations in them, and indeed the Hebrew word will bear many expressions of it. Some the Precious thing, the Magnificent thing; the Excellent thing; the Honourable things of my Law; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as in Acts, 2. 11. they spoke the wonderful things of God, it is more than the great things, the magnificent great things of God. Now the things of the Word they are glorious and honourable and very great, they are to be looked upon as great things, the things of God's Word; That's the first.  
And then especially, The things that concern God's Worship are to be looked upon as great things, for so it hath reference to them, but the expression aims at that which is more general, the great things of my Law, the honourable, magnificent, and glorious things. Now the things of the Law are great things.  
First, Because they are from the great God, and they have the stamp of the Authority of the great God upon them, there is a dreadful Authority in every Truth, in every thing that is written in God's Law, (I say) there is a dreadful Authority of the great God, that binds Kings and Princes in chains, that lays bonds upon the conscience that no created power can, yet this doth; when we come to hear the Word, we come either as to a Sovereign to receive Laws from, or as to a Judge to receive the sentence of death, it hath the dreadful Authority of the great God in it, and therefore every thing that is in the Word is to be looked upon as a great thing; 
simile  a piece of Parchment and a little Wax, and a few Lines in it what are they? but having the Authority of the great Seal of England, such a piece is to be looked upon as a great thing: The things of God's Law are great things, for they have great Authority which goes along with them.  
And Secondly, They are great things because of the lustre of the great God that shines in them. Take all the Creatures that ever God made in Heaven and Earth, and (I say) there is not so much glory of God in Sun, Moon, Stars, Sea, and Plants, and all things in the world, as there is in some few sentences of holy Scripture, therefore they are great things: Psal. 138. 2. 
Ps. 138. 2 illustrated.  Thou hast magnified thy Word above all thy Name. The Name of God appears in his great work of Creation, and of Providence. We are to look upon God's Name as very great; yet thou hast magnified thy Word above all thy Name; it's more than all God's Names besides: It may be when there are some extraordinary works of God in the world, Thundering, and Lightning etc. we are ready to be afraid, and oh! the great God that doth appear in these great works! Were our heart's 〈◊〉 they ought to be when we read the WORD, we would tremble at that more than at any manifestation of God since the world began in all his Works; and if so be thou dost not see more glory of God in his Word than in his Works, it is because thou hast little light in thee; and therefore let the world think of the things of God's Law that are written, as they will, yet they are the great things of his Law.  
Thirdly, They are the great Mysteries of Gods Will, the great Counsels of God about the Souls of men, about his way to honour Himself, and to bring Mankind to Himself, to Eternal life; the great Counsels, great Mysteries that are contained in the Word of God, such as the Angels themselves do desire to pry into; as in Prov. 8. 6. it is said of Wisdom, Hear, and I will speak of excellent things. The Word of God speaks of excellent things, right excellent things, such great Mysteries of God's Wisdom as should take up our thoughts, yea, and doth take up the Angels, and shall take up the Angels and Saints to all Eternity, to be prying into the great things which are revealed in God's Word: Psal. 119. 27. 
Psal. 119. 27. opened▪  Make me to understand the way of thy precepts, so shall I talk of thy wondrous Works. Mark how these are joined together: Make me to understand the way of thy precepts, so shall I talk of thy wondrous works: Why David, couldst not thou see the wondrous works of God in the book of the creature, in Heaven and Earth? Oh no, Make me to understand the way of thy precepts, and then shall I talk of thy wondrous Works. We many times talk about vain and slight things, because we have nothing else to talk of; but did we understand the way of God's precepts, we should be furnished with discourse of the wondrous works of God.  
And then, It's a great WORD, because that they are of great concernment; The things of God's Law are of great concernment for all our present good or evil depends upon the things of God's Law, Prov. 3. 22. They are life unto thy soul, and grace unt● 〈◊〉 neck. So saith Moses in Deut. 32. 46. Set your hearts unto all the words which I testify unto you this day, for it is not a vain thing, it is your life, they are of great concernment there's a curse annexed to the breach of every thing in God's Law, Cursed be every one that abideth not in every thing that is written in the book of the Law: Is it not a great matter then? Certainly there is nothing in the Law that is to be looked upon as a little matter, because the Curse of God is annexed to the breath of every thing that is written in God's Law, and there we have the casting of our souls for eternity, and is not that a great matter? Did we come to hear the Word, or did we read the Word as the Word by which we must be cast for our eternal estates, we would look upon it as a great Word.  
Again, The things are great things in God's Law, in regard of the great power and efficacy that they have upon the hearts and consciences of men; when God sets home the things of his Law they will bring down the proudest heart and the stoutest stomach that is, they will enlighten the blindest mind, and convert the hardest heart that is in the world, the Law hath a mighty power upon the soul, and therefore it is great.  
Further, They are great things, because they make all those great that do receive them; they make them great even because they have but the keeping of them▪ much more than if they receive them; in Deut. 4. 8. What Nation is there so great, that hath Statutes and Judgements so righteous as all this Law that I set before you this day? 
Deut. 4. 8. applied.  What Nation so great as you are? why, wherein are we greater than other people? Wherein? In this: What Nation is so great that hath Statutes and Judgements so righteous as all this Law which I set before you this day? This was that which made the People of Israel a great Nation beyond all the Nations in the world; they were not great in multitude, but in that they had the Law of God, and the great things of his Law revealed to them, in this they became a great Nation. The Lord honours a Nation highly but to reveal the things, of His Law to them; But how great then doth a soul come to be, that doth embrace those things, that hath all those great and good things revealed in the Law made to it as its own privilege? Surely that soul is in an high and honourable condition indeed.  
Further, The things of God's Law are great in God's esteem; they are great because the great God thinks them so: That is to be accounted great that the most judicious and wise men in the world judge so to be; indeed that which a child thinks to be a great thing is no great thing, a child may think a bauble to be a great thing; so we may think things great indeed, we think the things of the world are great; for a man to have an estate, it's a great matter; to have riches, and honours, and to be somebody in the world, we think these to be great things; But what are these in God's eyes? God despises all these things: But that which the great God will think to be a great thing, certainly that's great indeed. Now mark what a high esteem God hath of his Word in that place where Christ saith, 
Mat. 5. 18 explained.  Heaven and Earth shall pass away, but not one jot or tittle of my Word shall pass away. As if Christ should say, The Lord will rather withdraw his power from the upholding of Heaven and Earth, than from making good any one jot or tittle of his Law; you may think it a little matter to break God's Law, but God thinks it a great matter, and God would have us to make a great matter of every thing that is written in Gods Law. I am the willinger to enlarge myself in this, because I know it is the ground of all the wickedness in men's hearts and lives, because they look upon the Law as a little matter, well though they dare sin against God's Law for the getting of a groat or six pence, but God saith I will rather lose Heaven and Earth than one jot or tittle of my Law shall fall, and he will make it appear one day that the things of his Law are great things, 
Isa. 42. 21 noted.  in Isa. 42. 21. He will magnify the Law and make it honourable. You may vilify it; a company of wanton spirits we have that consider not what they say, or what they do, running away with the very word of the Law, they think to vilify it, What have we to do with the Law? 
Contemners of the Law Antinomians  and under that word (not understanding what they mean) they think to cast a vile esteem upon the Law; let them do what they will, yet God will magnify his Law; and as it is great in the thoughts of God, so it is and shall be for ever great in the thoughts of the Saints, the Lord will have his people to the end of the world have high thoughts of his Law; the Saints they look upon the Law of God so great, as they had rather suffer all the miseries and torments that any man in the world, 
Saints prise the Law.  any Tyrant can devise, than willingly to break the Law in any one thing; surely they account it a great matter, when a man shall be willing rather to lose his estate, and liberty, yea, and life, to suffer tortures and torments, and all because he will not offend the Law of God in any one thing, though he might escape all if he would; nay, saith a gracious heart, Let all go rather than I will venture to break the Law of God in any one thing, surely he looks upon the Law of God as very great. Men of the world think them to be fools, and why will you be content to suffer so much, lose all your friends? what, venture to lose your estates which have such a fair way of living as you have? what venture a prison, and venture your life? the world thinks they are but little things and trifles, and men are more precise than wise, and they need not trouble themselves so much. If God would but show to you how great a thing his Law is, and all the threatenings which are revealed therein, you would account your estates, and lives and all your comforts as little and poor in comparison of that Law; hence in Revel. 6. 9 I saw under the Altar the souls of them that were slain for the Word of God, 
Apoc. 6. 9  and for the testimony which they held. Wherefore were they slain? Surely it was for some great matter that they would venture their lives, it was for the Word of God, and for the Testimony which they held. And thus the Saints of God have ever accounted the Law of God a great thing. I have written unto them the great things of my Law.  
Hence from what hath been said we may have these Notes for Observation.  
Here are Objects in the Word for men of the greatest spirits to exercise themselves about. 
Obs. 1.  Many men's spirits are raised up and cannot endure to spend their thoughts and time about small matters; and you shall have some men's spirits are so low that they think it happiness enough if they can be employed in a gutter and get six pence or twelve pence a day to find them bread at night; but others have great spirits: Oh! let all those who have aspiring spirits, and great spirits, let them exercise themselves much in the Law of God, here are objects fit for great spirits, that will greaten our spirits: And indeed there are no men in the world have great spirits, but the Saints they have great spirits, for they exercise themselves in the great counsels of God. We account those men to be men of the greatest spirits that are employed in State-affairs: now the Saints they are lifted up above all things in the world, and they look at all these things as little and mean, and they are exercised in the great affairs of the Kingdom of Jesus Christ; 
Deut. 17. 18. 19 illustrated.  hence it is that the Lord would have Kings to have the book of the Law written, and the Judges; and it is reported of Alphonsus King of Arragon that in the midst of all his great affairs of his Kingdom, 
Alphonsus' King of Arragon.  he read over the Scriptures fourteen times with Commentaries upon them. How many have we, men of great estates, and seem to be of great spirits that scarce mind the Law of God, they look upon the Law of God as under them; it may be if they can have a book of History and Wars, they will be reading over that, but for the Scripture it is a thing that hath little in it.  
Another Note, 
Obs. 2.  It is a special means of obedience to have high thoughts of God's Law, to convince and humble them for their disobedience: for that's the reason why the Prophet here speaks thus: I have written to him the great things of my Law, but they were accounted as a strange thing. As if he should say, If they had had the things of my Law to have been high in their thoughts, they would never have done as they have done, 
Psa. 119. 129. illustrated.  Psal. 119. 129. Thy Testimonies are wonderful, therefore doth my soul keep them: I have high thoughts of thy Testimonies, I look upon them as glorious things, I see much of thyself in thy Testimonies, and therefore doth my soul keep them. He doth not say, therefore do I keep them; but therefore doth my soul keep them, Oh my very soul is in this, in keeping thy Testimonies, for I look upon them as wonderful things. It's a good sign of the Spirit of the great God in a man when it doth raise him above other things, to look upon the things of his Word as the only great things that are in the world. 
Isa. 40. 6. illustrated.  All flesh is grass (saith the Scripture) but the Word of God endures for ever; there is a vanity in all things of the world, but in that which the Word reveals, Oh! there is an eternity there; we should therefore admire at nothing so as at the Word, and we should greatly delight in God's Commandments, an ordinary admiration is not sufficient for the Commands of God, for the Law of God, nor an ordinary delight is not sufficient, but great admiration, and great de-delight there should be in the Law of God: And all things that are taken from God's Law should be great arguments to prevail with you: It may be there comes such and such temptations to draw you to such and such evils, and you say, they are strong temptations▪ But that which is in the Law, that should be a greater argument, there is that which is greater in God's Law than there can be in any temptation whatsoever; Therefore know, it is a dangerous thing for men and women to look at any thing in God's Law as a little thing, so as to despise it, and to think it is no great matter though we do such and such things, though we should go from the rule of the Word a little, what great matter is it? 
Prov. 13. 13 enlightened.  are we not all sinners? Prov. 13. 13. Who so despiseth the Word, shall be destroyed. That is: looks upon any thing in God's Word as a light thing. It was a speech of one that should say when he was convinced of a thing that was evil, That he must make bold with God Almighty sometimes. Do not you make bold with God's Word and secretly jeer at those that are so nice they cannot venture a little? remember this text in Prov. 13. 13. Who so despiseth the Word shall be destroyed; take the least thing that you think so despicable in God's Law, and you will veture upon it, but God will make it a great matter, for when you have broke the Law in the least thing all the Angels in Heaven and Men in the World cannot satisfy God for that wrong; if they should come and say, Lord, here's a poor creature that hath broken thy Law but in this one thing that he thought to be a little matter, we are content to be ten thousand years in torments to satisfy for thy Law. Nay saith God, this will not do it. Therefore take heed of despising God's Law, or despising any thing that is revealed by him, for certainly it will prove a great matter, and when the Law hath been broken let us not think it is a little matter, that it is but a Lord have mercy upon me at the last.  
Again, The Prophet is convincing them of false worship, and upon this ground, Because they would venture to make Altars to worship God in another way than God revealed in his Law: from thence note,  
That the Worship of God is a great matter; 
Obs. 3.  every thing in God's Worship is to be looked at as a great matter: They may think it a matter of indifferency whether they do it or no, at least in some things; My Brethren, let us learn to know that every thing in the Worship of God is a great matter, God looks much upon it, God doth not say, that he is jealous for any thing, but for his Worship. Vzzah he thought it a little matter for him to go and catch the Ark, 
Uzza a Levite.  and especially having a good intention: It's true, the Law of God is, that it should be carried upon men's shoulders, but may it not as well be carried in a cart? he thought it but a little matter, but it proved a great matter. So, that which we think little in God's Worship is a great matter. 
Uzziah a King.  So Vzziah in 2 Chron 26. No question he thought it no great matter to go into the Temple and offer sacrifice, Is it not as good that a King offer it as a Priest? it was in the Temple, and the true Worship, and Vzziah because he was a great man he thought he might venture, for there you find that he had an Army of three hundred thousand and seven thousand and five hundred Soldiers; A great Captain. 
Nadab & Abihu.  And Nadab and Abihu no question they thought it no great matter to go and offer strange fire, and it hath not been forbidden in God's Word, this fire; but it was a great matter before God, for God came with fire from Heaven to destroy them. Hence it is that God in his Word would set out the glory of his Worship, to that end that he might take off men's hearts from all false worship, he would have them to think the matters of his Worship great things that so they might not have their hearts taken with any false worship, 
Ezek 7. 20. enlightened.  Ezek. 7. 20. The beauty of his Ornament he set in Majesty, (and hereby God aggravates their sin of Idolatry, Oh my Worship and Service I made it as beautiful and glorious as could be) but they worshipped their Images, their detestable things. So in Jer. 17. 12. A glorious high Throne from the beginning of our Sanctuary. 
jer. 17. 12 illustrated.  Mark what follows, All that forsake thee, shall be ashamed, and they that depart from thee shall be written in the Earth: because they have forsaken the Lord, the Fountain of living Waters. As if God should say, Oh vile hearts of men when there is such a glorious Worship of mine that I present unto them, yet they turn even to their own vile Inventions, and not regard that glorious Worship of mine. I beseech you Brethren labour to look upon God's Worship as a glorious thing. 
The Reprehension.  But now the Reprehension that follows.   

But they were accounted as a strange thing.  
Here's the wickedness of people, that though God shows forth his Glory in his Word, yet they look upon it as a strange thing, as a thing that they shall get little good by if they do obey, or little hurt by if they do disobey. We should now have showed wherein this people did account God's Worship a strange thing, and what particulars of God's Law they accounted strange things: But especially this one among the rest they did count strange, viz. That God should so stand upon it, that He must needs be worshipped Jerusalem at the Temple, and at no other Altar whatsoever came of it. Now because they thought that if the people went to Jerusalem to worship it would be very prejudicial to the State, this was a strange thing, & that which we can see no reason for. So, people are ready to think, if any thing be propounded for the Worship of God out of the Word, Yea, but how can it be with peace? it will cause contention now to stand upon such things that they conceive may breed some trouble, they account it a strange thing that God should require such things as may produce such troubles: first men will frame troubles in their own thoughts, and put them upon God's Worship, whereas indeed they do not bring such trouble, but if they be examined they may stand well enough with the peace of States. I make no question but this is one especial thing aimed at by the holy Ghost here, That they accounted God's Law, that very Law of God that reduired them to worship at Jerusalem as a strange thing, that they could not see such reason for why they might not venture, and especially when it was for the peace of the Civil State.  
Now they accounted this (and the other particular of God's Law) as a strange thing in Four regards. 
The Word accounted strange.   
First, 
1. As not concerning us.  As a thing that had little or no reference to them, as a thing that did not much concern them: They took not to heart the breaches of God's Law, neither did they much regard the keeping of it, it was no great matter to them, they made account that it was [ad libitum] what they did that way, much did not depend upon it, either good or evil: As a stranger accounts it not to concern him what the Master commands: or as we account it no great matter what strangers do, what clothes they wear, or what course they take, we let them pass by and not mind them.  
Secondly, 
2. Strange in their apprehensions  They accounted them as a strange thing; that is: They were strange things in their apprehension, they could see no reason: as we say of a thing that we do not understand that we see no reason of it, it is strange (we say:) so they in the text, that God should say thus and thus when we cannot see that any account can be given for it, they are strange things. Strange things that they did not apprehend the reason of, and especially among other things of God's Law (as was said before) the way of God's Worship was a very strange thing to them, that God should stand so much upon it that he must be worshipped no where in the way of public worship but at Jerusalem, at the Temple, no sacrifices must be offered but there, yea, that whatsoever come of it though people dwelled a great way off, though as they thought it would bring a great deal of disturbance unto the Kingdom of Israel for to go to Jerusalem to worship, yet that God should stand so upon it that they must go, and that the Prophets should urge it with that fervency as they did, that they must go to Jerusalem come of it what will, they must venture their peace; they accounted this a strange thing. And indeed it is very strange unto people to think, that we must look to the exact way of God's Worship whatsoever comes of it, whatsoever trouble or disturbance comes of it, we must not go a hair against the way that God hath set for his right Worship: this is a strange thing to carnal hearts. 
Luther  And Luther upon the place seems to interpret it thus, as if this Text had especial reference to this Note that I am now speaking of, saith he, They did condemn, and contemn the Prophet's Sermons, as a Doctrine that did hurt the Commonwealth, the Sermons that the Prophets taught had in them much anxiety, specially this Doctrine, against going up to Jerusalem to worship, and they thought it was hurtful to the Commonwealth, and upon that they contemned it and damned it. What strange thoughts have carnal hearts of many parts of God's Law? they think them foolishness, even those very things wherein the Wisdom of God is revealed to the children of men, those things wherein the deep Counsels of God concerning man's eternal estate is revealed, even those are the things which they acount foolishness.  
Thirdly, 
3. No sutableness between their hearts and the doctrine.  They accounted them a strange thing; that is, There was no sutableness between their hearts and the things that the Law did reveal unto them; they did not make the Law of God familiar to them as that which had a sutableness to their spirits. As if a man that goes into strange company, company which are altogether unsuitable to him, 
simile  yea, perhaps they speak another language, and have altogether other customs, and diet than we have, we are weary of them, and we turn from them and are tired in the society, for they are strange things unto us that our hearts are not suitable unto: So when the Law of God is looked upon as unsuitable to the dispositions of our hearts, to our ends, to our ways, our hearts turn from those things as from strange things, whereas indeed our hearts should be familiar with the Word of God, God's Word and the things therein should not be as strrnge things to our souls, but as the holy Ghost saith, it should be as our Kinswoman, and as our Delight continually, 
Prov. 6. 21. applied  Prov. 6. 21. Bind them continually about thy heart, and tie them about thy neck. When thou goest it shall lead thee, when thou sleepest it shall keep thee, and when thou awakest it shall talk with thee; there should be a familiarity between our hearts and the Commandments of God, to talk with us when we awake, and when we are in our journey, we should take the Law of God as our companion in our journeys, we should awake with it in the night time, and meditate on it day and night; therefore God would have his people in the Law when they rose, to talk of those things; when they go to bed, when they rose up, when they walked in the way, they should be conferring about the things of God's Law to make them familiar to them, that they might not be estranged from them; God sees that men's hearts would quickly grow strange from his Law, therefore Commanded that by all snch means and ways they should endeavour to make the Law to be familiar to them.  
Fourthly, 
4. Use the Word as a stranger, i.e. for our own ends only.  They use the Law as a stranger, that is, they use the Law slightly, only for their own turns: As usually men when strangers comes into their Country, (those that have been strangers in other Countries know it) that the Natives of the Country they use them slightly, but if they do seem to show any respect unto them it is merely for their own turns: As they may have any advantage by them so far they show respect to them and no further. So they accounted the Law a strange thing, that is, they made use of the Law but merely to serve their own turns; so far as obedience to the Law suits to their own ends, so far they yielded to it, and no further. Now it's very observable, that those who are so forward in their false worship, that the text saith, they did multiply Altars, and had special regard to their Altars; yet for the Law they accounted that as a strange thing.  
From whence the Note is: 
Obs. 1.  That superstitious people who are forward and zealous in their own way of Worship, yet they are very slight and negligent in God's way of Worship, little regard that. Indeed their own Altars they were accounted great things, that way which they appointed themselves, they did not care what cost they were at in that way; but as for God's way, that was as a strange thing unto them. We have seen it very evident, and do see it in great part to this day, how those that are very zealous in superstitious worship, are the most negligent in God's way of Worship; to instance: 
Confirmed from the late times in England  you know in late times, what a deal of stir did men make with their own forms of Worship, with their own Ceremonies and Ways of Worship which they appointed? how zealous were they in them, and devout were they in them? when they came in public Congregations to bow and cringe, and for other Ceremonies that they said were only for the decency of God's Worship, how stiff were they in them, that the mouths of the most Godly Ministers must be stopped if they would not conform to them? But even these men would scorn and jeer at strictness in God's Ways, and slight any man that would be conscientious in the Ways of God, and they were Rebels that should not yield to a Ceremony, because it was disobedience to Magistracy. For men to be conscientious for little things (as they thought) in God's Law, seemed strange, when as they would urge men to obey to the uttermost in little things in their own. & so in another point that falls out as full and reasonable for the time, as in the point of their own Feastivals and Holy days, those that would persecute to the uttermost men that should work but to get bread for their families on a Holiday, 
Holidays  yet they could publish Books of Sports for the profanation of the Lords Day: 
Sabbaths.  And thus the great things of God's Law they were strange things, but their own things (Holidays) were great matters: Surely if it were such a great matter to keep the Festival of Christ's Nativity we should have some hint of it from the beginning of Matthew to the end of the Revelations, 
Christmas  but when God gives not the least hint of any such time. And mark it, those people that stand most upon such Festivals, they stand least upon God's Sabbaths; and indeed you shall have many people which think it a strange thing for men not to have regard to such Festivals, Why may not we keep the birth of our Saviour! Now that you might not think it a strange thing do but consider of this, that when God hath set apart any thing for a holy use it is no strange thing, 
God not to be imitated in his worship.  but it should be strange in man to venture to imitate God in the things of his Worship, to do that in God's worship which God himself hath done before; thus God hath set apart a holy time, viz. the Sabbath; it is set apart for to solemnize all the work of Redemption, 
The Sabbath is for commemoration of all the particulars of our redemption.  both the Nativity of Christ, and his Life, and Death, and Resurrection, and Ascension, and the coming of the Holy Ghost, all the things about man's Redemption, (I say) God hath set the Sabbath apart to that end that we might have a Holy day to keep the remembrance of them. Now when God hath set one day apart, for man to dare to venture to set another apart, this is presumption. So because Christ hath set outward Elements and Sacraments to be a remembrance for his body and blood; for man to say, Christ hath set apart, a piece of Bread and Wine, why may not I set some other thing apart? This you would all say were a great presumption. Certainly the presumption is the same in the former.  
Again it is observable in this expression, 
Obj. 2.  [They counted it as a strange thing.] It is a dangerous thing for men to have their hearts estranged from God's Law, and from the other Spiritual Truths that are in God's Word, from the knowledge of that Law which we have been educated in, and that heretofore we have made profession of; for thus it was with this people, they had been educated in God's Law, and made profession of it, and whatsoever God should reveal, they would obey; but now their hearts were estranged from what they were educated in and made profession of. Oh! let men take heed of this for ever.  
You that have had good education, 
Us. of Admonition.  you have been brought up in the knowledge of God's Law, you have had gracious principles of God's Law dropped into you in your youth, you have made fair profession of God's Law, of obedience to it, take heed now of being estranged from those truths that heretofore have been familiar to you, that you have made profession of, and therefore take heed of the several degrees of the estrangement of the heart from the Law of God. 
The degrees of the heart's estrangment from God.  I will but only name them, to show how the hearts of men do grow strangers from Gods Law.  
First, It fares with his heart, as it doth with a man that grows to be a stranger from his friends, A man that hath a familiar friend he doth not estrange himself suddenly, 
1. Less frequent.  but by degrees, it may be visit one another less than they were wont to do, and yet there is no contention between them, but by degrees they grow to be strange, and then at length they grow to be very enemies. And thus it is with men's hearts, when men grow strange from the Word, that he was acquainted withal before, first he begins to call things in question whether things be so or no, and especially those things which most concern the mortifying of sin, and the strictness of holiness.  
Secondly, 
2. His delight abats which is also the first degree  He begins upon this, (or rather I think that's the first) he begins to abate his delight in the truths of God, he was wont to take abundance of delight to meditate in the Word, Oh how sweet it was when he awaked in the night season, he was wont to take a great deal of delight about conferring in God's Word, and when he came into any company▪ but now it is abated, that's the first: Secondly, he calls those things into question that he was very confident in before whether they be so or no.  
Thirdly, 
3. Takes up hard thoughts of spiritual truths.  He begins to have some hard thoughts of God's Word: Many men that heretofore did prise the Word, and those Truths that were the joy of their hearts, yet now they begin to have hard thoughts of them.  
Yea fourthly, 
4. Wisheth the things in the word were otherwise.  He begins to wish that those things which are in the Word were otherwise than they are, he cannot see enough to persuade him that the things are true, but his heart coming to be estranged from the Word he doth desire they were not true; as a man that comes to be estranged from another, 
simile.  he could wish he were further off from him.  
Fifthly, 
5. Harkens to contrary doctrine.  He begins to listen to those things which are against the Word; there was a time that he would never regard any things that were said against the strictest way of holiness; 
simile.  but now he can be ready to listen to Objections: As a man when he was intimate with his friend, he could not endure to hear any thing that was said against him, but now being estranged from him, he can drink in any thing which is said against him.  
Sixthly, 
6. Will not search throughly into truths  When the heart is estranged from the Word it will put off thoughts, and through examination of truths, it will not search into things as it was wont to do, but is willing to put off and shut his eyes, and will rather search into any thing that may make against the Truth than that which will work for it. (I beseech you observe these workings of your hearts)  
Seventhly, 
7. An Engagement in some unlawful practice.  There will be an engagement in some practice not allowed by the Word. Then a man grows further estranged from his Friend, when he doth not only refrain coming into his company, but he will engage himself into some others that are against him.  
Eighthly, 
8. Former weighty arguments now weak.  It comes to have a slight esteem of what before they thought had great weight in it; there was a time when such & such things were thought to have very great weight in them, but now they are nothing, they are of another judgement: 
simile.  Just as when a man is estranged from his friend; he thought before he had a great deal of excellency in him, but now he esteems him not; and this is the argument of the estrangement of his heart from him.  
Lastly, 
9 Become open enemies.  If men take not heed when they are by these degrees grown to be estranged from the Truth, they will at length violently reject the Truths of the Word, they will grow to be open enemies to the Truth: Men that have been familiar with God's Word, and Truth, and made profession of them, and seemed to love them most, by several degrees they have grown to be strangers from them, and at length to be enemies to them. Apostates have proved to be the most desperate enemies to the truths of God of any in the world; take heed therefore of the strangeness of your hearts from the Truths of God lest you afterwards prove to be an enemy to God; it's an evil thing to account the Law of God a strange thing, but much more to account it an enemy to us, 
Isa. 5. 24.  and our hearts to be an enemy to it. Isa. 5. 24. Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be rottenness, and their blossom shall go up as dust? why? because they have cast away the Law of the Lord of Hosts, and despised the Word of the holy One of Israel. Oh! let us for ever take heed of this, and therefore let our prayer be that of the Prophet David in Psal. 119. 18, 19 
Psal. 119. 18, 19  Open thou mine eyes that I may behold wondrous things out of thy Law. And then it follows, I am a stranger in the earth, hide not thy Commandments from me. Lord I account myself a stranger here in the world, Oh! let not thy Word be a stranger to me. I beseech you observe this; Those men and women that account themselves strangers in the world, will never account the Law of God a strange thing to them; but such men as account themselves to be the inhabitants of the world, they will have God's Law to be a stranger to them. Observe it, and you shall find this to be a Note: When your hearts begin to close with the things of the world you do not meditate in God's Word so much as you did before, nor delight to read it; but now, if you can keep your heart from the things of the world, to use them as if you used them not, than this will be your prayer, Lord, hide not thy Commandments from me; Oh thy Word is sweet unto me as honey and the honey comb.  
One Note more about this; 
Obs. 3.  They accounted this as a strange thing; Men they have a strange way now a days to estrange the Law from them and themselves from the Law; That which their corrupt hearts will not close withal, as for a rule of holiness, that they will put upon Christ as if Christ had delivered them from it. This is a strange way indeed of estranging themselves from God's Law, 
Us. against Antinomians.  many men will eestrange themselves from the Law of God by too much familiarity in the world, but for people to have this way by their familiarity with Jesus Christ, because they come now to know Christ more therefore they should be greater strangers from the Law than they were before, this is a strange way of estranging men's hearts from God's Law; The holy Ghost foreseeing such a generation which would be in the times of the Gospel, 
The Spirit of God foresaw this generation.  that would boldly assert, that whosoever the people of God were bound to under the old Testament, yet in the new Testament they have nothing to do with the Law of Moses, (it is very observable) In Malac. 4. 2. 4. the very close of the old Testament, even then when there is a Prophecy of Christ to annex the old Testament and the new together, 
Mal. 4. 24. interpreted  saith the text there, Unto you that fear my Name shall the Sun of righteousness arise with healing in his wings; to you that fear my Name shall Christ arise, (what then?) than you shall have nothing to with the Law when Christ arises. Mark then in the 4th vers.. Remember ye the Law of Moses; almost the last words in the old Testament, and the Conclusion; as if the holy Ghost should say, now I have done revealing all my mind about the old Testament, and you must never expect any more Prophets nor any further Revelations of my mind till the time of the new Testament, but instead of the Prophets you shall have the Sun of righteousness arise.  
Well then, 
Object.  I hope they shall never have any thing to do with the Law of Moses more:  
Nay but saith the holy Ghost) Remember ye the Law of Moses my servant etc. 
Answ.     

VER. 13.  They sacrifice flesh for the sacrifice of mine offering. 
THE Jews might object: Why, how do we account the Law of God a strange thing? do not we continue in sacrificing, do not we offer our sacrifices to God? why do you say, we account the Law a strange thing? From the connexion therefore this Note may be observed.  
That men may continue in outward profession and performances of duties of Religion, 
Obs. 1.  and yet the great things of God's Law may be a strange thing to them. They do offer sacrifices still, and yet they accounted God's Law as a strange thing to them. Do not think that sufficient, that you continue in outward profession of Religion; Nay, shall I say more? I make no qustion but a man may continue in outward duties, 
Aman may continue strict in duties, and yet have committed the sin against the holy Ghost.  and yet Apostatise from God so far as to commit the sin against the holy Ghost, and that's evident from the example of the Scribes and Pharisees, that Christ charges for commission of the sin against the holy Ghost, and yet they did not forsake the Jews Religion, they continued in a great deal of outward strictness in Religion, and yet had committed that unpardonable sin; therefore you may Apostatise for from God, though you do not forsake the public Ordinances of God.  

They sacrifice flesh for the sacrifice of mine offering.  
God call all their sacrifices flesh: 
Expos.  that is, in contempt; as if he should say, you sacrifice, indeed I have a little flesh from you, But do you think that is the thing that I intent in my offering? I expect Faith and Obedience, I expect the Work of Faith relying upon him that is Typified by all the sacrifices that you offer; but you wanting that inward spiritual worship in your souls, I account all your sacrifices but flesh.  
Most people offer nothing up unto God in all their sacrifices, 
Obs. 2.  but flesh; their offerings are flesh; That's thus: even in your prayers, in your hearing, in your receiving you offer sacrifice, but all is but flesh, God hath the outward man, and it may be you have fleshly ends in what you do, and fleshly carnal hearts, you offer the flesh; many a man that hath excellent gifts in Prayer, 
Prayer.  and seems to offer up an excellent sacrifice to God, but it's nothing but flesh, there's little of the Spirit of God, (of the sanctifying Spirit nothing it may be) a man that perhaps may preach excellently, 
Preaching.  yet in fleshly wisdom, nothing but fleshly excellency; Oh my Brethren! what are our sacrifices, if they be nothing but fleshly excellencies? you know what the Scripture saith, All flesh is grass, and as the flower of the field, but the Word of God abides for ever; 
Isa. 40. 3. interpreted  all a man's parts, all things are but flesh that are not spiritual & the sanctifying Work of the Spirit of God by the Word, but the Word of God abides; that is, the impression of the Word of God upon the soul by the sanctifying Work of God's Spirit abides for ever, but all flesh is grass. You have got a great deal of fleshly excellency in parts, so as others admire your gifts; 
Gifts and Parts.  I but this flesh is as grass, it will come to nothing, and all your esteem will come to nothing. Oh let us take heed (my Brethren) that our sacrifices be not flesh, for though they may glitter a while in the world, within a few years all will be as grass and will come to nothing.   

But further: 
Expol. 1.  They sacrifice flesh for the sacrifice of mine offering.  
Why God commanded them to sacrifice flesh, [For the sacrifice of mine offering.] here seems to be an accusation, not that they sacrificed, but that they sacrificed nothing but the outward part, flesh; do not think that that's the main meaning, but this rather: In the burnt offering all the whole sacrifice was tendered up to God; but now there was another offering that was the peace offering, and there that which was offered, some part of it did belong to the offerer, so as they should eat part of the offering, when they came to offer that they came with their friends, because they were to have some of it; 
2 The Authors Exp.  now saith God, They sacrifice flesh for the sacrifice of mine offering: that is: They change mine Ordinance, when as that I looked for burnt offerings from from them (the whole offering) they will rather offer peace offerings wherein they shall have part of the flesh for themselves, and that they can take content in. Thus I find Interpreters carry it, and I verily think it to be the meaning of the holy Ghost.  
So that from hence the Note is: 
Obs. 3.  That if there be any thing in God's Worship, wherein any self respects may come in, there we are content to be forward; but yet in that we rather aim at serving ourselves then serving the Lord, and this usually doth eat out all true devotion. When there is a duty to be done, and part of that duty God requires and we show respect to God in it, and there's another part wherein we enjoy ourselves; now such kind of duties as these are, men can be content well enough withal: but the truth is, that part which concerns themselves doth eat out all the true devotion unto God, although the Worship of God be pretended, yet self-respects they are that the heart is most upon; 
Instance in Feastivals. and Fasts.  as for instance: In keeping of Festivals, they liked them well enough, and we do not read so much charge for the keeping of them because there was something agreeable to the flesh: but now for the day of their Fasts saith God, whosoever afflicts not his soul, that soul shall be cut off: they had not so much mind to that, in the tenth day of the seventh month, therefore God threatens, that whosoever did not afflict his soul that day, it should be cut off; and so you shall find it. That's the reason indeed why men are so much set upon their Feastivals, they pretend God's Worship, and honour to their blessed Saviour and the like, but the truth is, it's the Belly that is the thing, and their Sports, and the licence to the flesh that they aim at; 
Why Christmas is so zealously kept.  I warrant you let the time (as now it falls out) be the time of a Fast, it will not be so much regarded, and for any man to keep a Feastival when God by his providence calls to fast, certainly that man regards his own belly rather than God. And that by which all these Feastivals are upheld it is, because that together with a seeming kind of Religion the belly gets so much; but now, such duties where God is served, and Nature denied, they are great testimonies that the Spirit of God is in our hearts in the performance of them; when we can offer up our burnt offerings wholly to God, and ourselves denied, they are testimonies that the Spirit of God is in us, 
An apt simile.  as I'll give you an instance in the Story of the first of Kings the 13. you read of the Lion that did slay the Prophet that went contrary to God's Commandment, 
1 King. 13  now it was a special end of God that sent the Lion to slay him, and that God would give a testimony that the Lion did not come of a chance to fall upon the Prophet and kill him, Therefore the text observes that the Lion stood by the carcase and did not meddle with it after it was once slain; it was the nature of the Lion to have fed upon the carcase, but here was an argument that it was merely from God what the Lion did. So, when any man shall perform a duty merely for God, and in that duty shall deny himself, shall be content to part with honours or preferment, 
In the present War: The Cause  that's a sign God is in it: and so in this public service, Oh! who would not venture himself for the public Cause? I but there is a public Pay too as well as the public Cause? 
The Pay.  but now if a man can venture to the uttermost though he hath not that which he expects, yet he is content to venture himself as much as he did before, God is in this man certainly, when he can do a work, and deny himself that work: And truly we should be willing so to do: Why? because God doth not require of us self-denial that shall do us any hurt, God would never have us deny ourselves in things that immediately concern our communion with himself, 
God expects Self-denial in temporal, not in spiritual things.  and our eternal good, God expects self-denial but it is only in those things that concern this present life; now when God is so propitious to us in requiring duty, that he will let us sometimes enjoy ourselves, and when he requires self-denial it is in things that are more inferior, we should not much stand upon in denying ourselves in them. It follows.   

But the Lord accepteth them not.  
As if he said: I would not have them, I was not pleased with them: 
Obs. 4.  Whatsoever our services be, If self be regarded, all is rejected, not only if sin be regarded, If I regard iniquity in my heart the Lord will not hear my prayer, but if self be regarded, our services may please ourselves but not please God; and for this you have a famous Scripture in Amos, 5. 22. 
Amos. 5. 22.  I will not regard the peace offerings of your fat beasts; and this text in Amos hath a special reference to this very thing, and Amos was contemporary with Hosea, 
Amos & Hosea contemporaries, consent in Doctrine.  and so met with the very same thing that here Hosea did, this text in Amos may help us to understand this in Hosea, I will not accept the offering of your fat beasts; but observe it, they are their peace offerings; he doth not say, I will not accept the burnt offerings of your fat beasts: but of your peace offerings, because in their peace offerings they eat part of it themselves, and saith God, let your offerings be never such fa● beasts, yet I will not accept of them: so let your duties be never so zealous and abundant, yet if they be only in respect of yourselves, God accepts them not. It follows.   

Now will I remember their iniquities.  
Why they did offer their sacrifices to the end that their sins might be done away and had they exercised faith upon Christ the true sacrifice▪ their sin should have been done away, yea but they offering in regard of themselves, he saith: I will remember your sins for all this.  
From thence the Note is, 
Obs. 5  That many men may perform great services, may exercise themselves much in holy duties, and yet have their sins as much upon the file before God as before they began all their services: And this is a sad thing for a man to kneel down and pray with woeful guiltiness upon his spirit, and rise up with the same guiltiness that he kneeled down withal, and perhaps he hath gone on and prayed, and received the Sacrament for these many years together, and every sin that was upon him when he first began is upon him now; 
How to exercise Faith for Pardon in holy Duties  whereas those that in holy duties exercise their faith upon Christ their Mediator, and with the act of faith tender up him to the father, whatsoever sins were upon them before, are now done away  
The second thing is observable, viz. That God will remember them, and he will remember them now.  
Hence note: 
Obs. 6.  That, however God may forbear to come upon wicked men for their sins for a time, yet God hath his time to remember them all; to remember, that is; by his Judgements to make it appear to them that he doth remember them, when they think that God hath forgotten them. 1 Sam. 15. 20. Thus saith the Lord of hosts, I remember that which Amaleck did to Israel, 
1 Sam. 15 20.  how he laid wait for him in the way when he came up from Egypt: I remember what he did; why this was four hundred years ago that he spoke of. We may commit a sin when we are young and feel nothing of it till we come to be old and then God may remember it against us; 
Sins of youth punished in age  as many a man or woman takes a surfeit when they are young and they feel nothing when their bones are full of marrow and their veins with blood, 
simile.  they feel it not for the present, but when they come to be old, Oh! then it aches in their flesh and bones, and then they remember their licentiousness and carelessness in their youth: and so many young people they commit sin and conscience never troubles them for it, and they they think all is forgotten, Oh! but many years after the sin is committed God remembers it and makes them remember it too; Joseph's brethren had committed that sin against their brother, and it was 22. years before we read of any remembering of that sin. 
Use to young ones and others  Many things might be said to this point which I cannot now insist upon, only this thing take with you; Let all you that are young ones, yea and others too take heed what you do in sinning against God, for that which you do now may be remembered against you many years after, perhaps twenty, thirty, forty years hence, God may come upon you for what you do at this present; me thinks this should be unto young men a mighty strong motive to take heed of wicked lives, 
youth sins ages terror  Youths sins may prove to be ages terrors.  
Oh! is it not a great deal better that God should remember the kindness of thy youth, than the sins of thy youth? 
jer. 2. 2.  Jer. 2. 2. Oh you that are young, begin to be godly betimes, that God may remember the kindness of your youth. And oh the blessed condition the Saints are in, in comparison of the wicked: You have so many expressions, that God will remember their sins no more, that he will bury them in the bottom of the Sea; there are at least a dozen expressions in Scripture, and I had some thoughts to speak of them all, but I see it will be too long to speak of them now, Of Gods casting away their sins (the sin of his People.)  
But further:  
Now will I remember them.] That is, in the time of their Holy Duties. Now this is a sad thing, that God should not only remember a man's sin, but even then when he is about to offer sacrifices to God, 
Heb. 10. 3 illustrated.  as in Heb 10 3. it is said, that the sacrifices of the Law did bring sins into remembrance: that is, It was a note of their guiltiness every time they came to offer sacrifice, and their sacrifices did not do away their sins fully, Now I will remember them. Then when they offered sacrifices in in a careless and ungodly way, surely these sacrifices would bring their sins into remembrance indeed. Hence observe:  
God remembers the sins of wicked men in the performance of Holy Duties in a special manner: 
Obs. 7.  and that upon these two grounds.  
First, 
Reasons.  Because we come into God's presence. There we come before his eyes in a more especial manner; we are in God's eyes always, but in Holy Duties the Scripture speaks of it a● a more especial drawing nigh to God. 
simile  If a Malefactor that hath committed a fact a long time since, and he thinks it is forgotten, if he should presume to come into the Kings or Judge's eye, this brings into remembrance what such a man is. So wicked men, when they come into God's eyes, are bold to draw nigh to God in an impudent way although their consciences tells them that they have not sought to do away their sins by faith and repentance, this puts God into remembrance (to speak of God after the manner of Men.)  
Secondly, Because their Holy duties are aggravations of their sin, therefore God will remember them then rather than at any other time; as thus: for the Jews (in the text) here to come to sacrifice for their sins: certainly the language of which was this: Lord, I acknowledge I do deserve death myself for the sins which I have committed, and I can only have peace with thee through the sacrifice of thy Son that I believe is to come; now for them to come and say so and yet continue in their sin still, this adds impudence unto their sin; it was a sin of infirmity before, it is a sin of presumption now. So, when men shall presume to come before God in prayer, they have lived wickedly heretofore, and now they come before God to testify their respect that they profess they owe to God, and yet their consciences tells them that they do wickedly depart from God in their lives; when they come in prayer certainly they come to confess and name their sins before God, and to tell God what sinners they are, and yet still their hearts do close with their sins, yea what an aggravation is this? yea they came to judge themselves for their sins and yet still to continue in them, Oh my brethren if you did but think of the aggravation that such prayer causes of our sins it would make our hearts quake and tremble. But I speak only to those that are Hypocrites and live in their sins still, their Holy duties do but aggravate their sins, and therefore no marvel though then God remember their sins in a more special manner. We have cause to wonder that God doth not come upon some of us in his wrath while we are in the midst of our Holy duties, as Pilate came upon the Galileans and mingled their blood with their sacrifices, and so while we compare the lives of men with their prayers (I say) it is a marvel that God doth not mingle their blood with their sacrifice; Oh take heed any of you that are conscious to yourselves, or your hearts closing with any known sin, take heed the next time you go into God's presence in prayer and confess your sins, and judge yourselves, take heed that God doth not then remember your sins; Now will I remember them, even in the time of their holy duties; you think that's the time of our greatest pleasing of God, but it may prove to be the time of Gods remembering your iniquities against you.   

And visit their sins.  
God visits either in Mercies or Judgements, and in the godly visiting, it is to be understood concerning those things that seemed before to be neglected, 
Gen. 21.  as in the 21. of Genesis, God visited Sarah when God seemed to have neglected her: 
Exod. 4.  and so in Exod. 4. he visited the children of Israel, that is, when he seemed wholly to have neglected them: and so, I will visit their sins, though they may think I have neglected them yet I will visit their sins. Whence observe,  
God visits men's sins when they think they are most neglected by God; 
Obs. 8.  God hath his time to make diligent enquiry for all their sins, 
Exod. 32. 34.  in Exod. 32. 34. In the day when I visit, I will visit their sins upon them, than all their sins shall come up together, and that's the reason that God is content to bear with wicked men and wink at their sins for the present, why? because God hath a day for to visit them, this sin which they commit now, they shall not hear of it till a great while hence, but I have a day to visit, and then this and the other sins shall come. Days of visitation heretofore were wont to be called days of vexation, but the day of God's visitation will be a day of vexation indeed to ungodly men. 
Micah 7. 4  Micah. 7. 4. The best of them is a briar, the most upright is sharper than a thorn, the day of the Watchmen and thy Visitation cometh, 
Isa. 10. 3.  now shall be their perplexity. In Isa. 10. 3. And what will you do in the day of Visitation, and the Dissolution which shall come from far? To whom will you flee for help? and where will you leave your glory? So I may say to many guilconsciences, Oh thou poor wretched sinful creature, what wilt thou do in the day of Visitation? thou canst tell now, thou canst go home and be merry and do what thou list, but what wilt thou do in the day of visitation?  
It follows: They shall return (or as some translate) they will return to Egypt.  
And so it notes their sin for which God will visit them, 
1. It notes their sin.  and the course that they would take when God was about to visit them, They will return to Egypt. Whither will ye flee in the day of visitation? We will fly into Egypt say they, if the Assyrians power grow too great we will go into Egypt for help, and this may seem to have reference to that story in the 2. of Kings, 17. 4. 
2. King. 17. 4.  The King of Assyria found conspiracy in Hoshea, for he had sent messengers to So King of Egypt.  
The Note from hence is this; 
Obs. 9  Carnal hearts when God is visiting them for their sins they have plots in their heads to shift this way and that way for themselves. Vain deluded soul! thy thoughts should be, how should I make up my peace with God? how should I seek the face of God? thou art thinking of this and the other shift, whereas thou shouldest only be thinking of making up thy peace with God. And thus it is with Kingdoms, when God is visiting Kingdoms you shall have many that sit at the Stern, that all their thoughts are about carnal helps, whereas their great thoughts should be, how they might fall down before God, & seek to make peace with God & the Kingdom: thus it was here, I will visit them, and they think to return to Egypt. And if you take it as a Judgement, 
2. Their judgement.  it is threatened that they should return to Egypt, 
Deut. 28.  in Deut. 28. at the latter end, there it is put in the close of all the former Judgements, That they should return to Egypt.  
The Note is, 
Obs. 10.  That it is one of the most dreadful Judgements upon a Nation, after God hath delivered them from a bondage, to deliver them to the same bondage again: And as it was grievous to be delivered into the bondage of Egypt, so more to deliver us into a spiritual Egypt: 
Applicat. to Engl.  If we should again come under the power of those that have persecuted us and those that have oppressed us, that they should have their full power over us again, oh our bondage would be seven fold more than it is: And yet what cause have we to have our hearts tremble and shake when we think of our abuse of the beginning of Deliverance that we had? but of all judgements let us pray to be delivered from that judgement, that we may never go back again to our prisons.  
But just with God it is that those who inherit their progenitors sins, 
Obs. 11.  they should inherit their progenitors judgements. You continue in their sins, you shall have their Judgements also.  
But were they ever carried into Egypt, 
Quest.  was this threat ever fulfilled?  
No, They were not carried captive into Egypt, 
Answ.  but they fled into Egypt for Refuge, 
jer. 44.  and there they lived and died miserably.  
Hence observe, 
Obs. 12.  All places are places of misery when God forsakes a people, As all places are comfortable when God is with a people. Many men take their course to seek to refuge themselves, to help themselves, and perhaps they have what they would have in part, 
the answering our desires, is the execution of Godswrath oftimes.  but when they have had what they would have, even the having of what they desire proves to be the execution of the wrath of God upon them: you have a mind to go to Egypt, you shall return to Egypt saith God. It follows in the last verse.   

VER. 14.  For Israel hath forgotten his Maker. 
THEY have forgotten their Maker, but I'll remember them saith God.  
When men think least of God, 
Obs. 1.  then is God's time to come upon them for their sins, when they are in the greatest security of all: whereas if you would remember your sins God might forget them, or if you would remember God your sins should not be remembered, but you forgetting God, your sins are remembered. It is an abominable thing for us to forget God by whom we had our memory, by whom we are remembered, we should never have been thought of if God had not given us what we have, and therefore for us not to think of God it is a vile sin. Now God is forgotten when he is not honoured, minded as our confidence, help, refuge, our only good, when he is not obeyed; if we do but remember sin, we cannot but honour him. How many forget what manifestations once they had of God? they are passed by from them, and other things take up their thoughts; Oh! what an appearing was there of God to many of your souls heretofore, and what conference between God and your souls? what lustre of God's Spirit upon you? and you thought you should never forget those things; but now other things are in your hearts, 
A sign of much wrath.  Oh! such men and women have cause to fear that they are under much wrath that they should forget their Maker. God challenges remembrance under this title: 
Eccles. 12. 1.  Remember thy Creator in the days of thy youth. There's no creature but the rational creature that can reflect upon the cause of their being, the first cause, and therefore God would not lose the honour from this creature; Indeed the Ox knows his owner, and the Ass his Master's crib, the beasts can take notice of those that bring them good things; but to reflect upon the cause of their first being, (I say) that's proper to the rational creature, and therefore it is an honour that God expects from you, and will not lose it.  
The word here Creator, their Maker, it is not now meant for Gods giving them their being, but Gods advancing and blessing of them so as to bring them to that happy condition that now they were in, They have forgotten their Maker, 
1 Sam. 12. 6.  Oh they have forgotten that God that hath advanced them. So I find the words used in 1 Sam. 12. 6. The Lord that advanced Moses and Aaron; but the words in the Original are, the Lord that made Moses and Aaron: that is, when God called them to the public work, God made them. Indeed for a man to be called to public service is a great honour that God puts upon a man, God makes a man then; 
To be employed in public service is the making of a man.  as many times we use that Phrase ourselves, if a man be raised to any preferment we say, such a man is made for ever. Oh that man which God casts his favour upon, and delights to use in public service, that man is a made-man; But they have forgotten the Lord that made them.  
That's the Note from hence. 
Obs. 2  It's God's favour that makes a man. You have an excellent Scripture for this in Isa. 43. 7. I have created him (saith God) for my glory, 
Isa. 43. 7.  I have form him, yea I have made him. Here's these three words together. God doth not satisfy himself in this, I have given him his being, or all that he hath, but he makes use of of these three several words to signify how all our good comes from God; I do not know such an expression we have in Scripture, I have brought him out of nothing, than secondly I have form him, I have put beauty and glory upon him, yea and thirdly I have made him, I have raised him to the height of all; God hath created us all, but hath he form us? We are to look at Gods forming as well as at his creation, how God forms and fashions us unto his own will.   

They have forgotten God their Maker.  
That should have been the other Note, 
Obs. 2.  That the greater height of excellency God raises any man to, the more vile and wicked is the sin of forgetting God when they are advanced. Many men will remember God when they are low, but when God hath advanced them, than they forget him, and that's worse. But it follows.   

And have built Temples.  
How is God forgotten, and they build Temples to the honour of God? You accuse us of forgetting God our Maker; What People in the world doth rememember God so as we do, when we are at such charges as we are at.  
The word that is translated Temples, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church is God's palace.  it signifies Palaces. The Church is indeed God's Palace: but note from hence, That when God is worshipped in any way but his own, than God is forgotten. 
Obs. 3.  Papists they set up Images, and they say it is to put them in mind of God; but the truth is, they forget God in it.  
Again, When men's hearts depart most desperately and furthest off from God, 
Obs. 4.  they are many times very forward in superstitious worship. As we know it in the primitive times, the hearts of men did close most with the power of godliness, and were more sincere in their worship; but afterwards when they came to have peace, in, and after Constantine's time when they had Temples, than they forgot God most and grew superstitious. When the Christians worshipped God in Dens and Caves of the earth, they remembered God more than when they had glorious Temples built for them. Men that have departed from God and have guilty consciences, they must have something to satisfy their consciences. 
Instanced in the late times in England.  Of late our Kingdom, how desperately was it departing from God, and setting its self against all the power of godliness? But never more for building of Temples, that is, more for an outward pompous and glorious Worship; but they forsook the Temples of God and persecuted them, and the Saints of God that were the Temples of the holy Ghost, they were neglected.  
But what was their reason here (you will say) Why is it a sin to build Temples? 
Quest.   
I answer: 
Answ.  first, It was in them a sin of Hypocrisy.  
Secondly, A sin of Superstition.  
A sin of Hypocrisy in this, 
Their sin in building Temples.  In that they would persecute those that would go to worship at the true Temple, and yet that they would bestow so much cost in building Temples of their own. And many of the Ancients have many large invectives against all such as shall bestow a great deal of outward buildings, and yet let the poor Saints want.  
2. It was Superstition in them, they would not go to Jerusalem, to the Temple that God had appointed, yet they would set up Temples of their own. There are many that hate the true Temple, and the true Church, that is, the Communion of Saints, yet magnify the outward buildings, as if there were no other Church but only that. So the Jews, 
Hag. 2. 2● and 4. 9  when God would have them build his own Temple there they were slack enough: in Hag. 2. 2. & 4. 9 verse. What a deal of stir had God by his Prophet to get them to build his Temple, but their own Temples they would build.  
But wherein was the superstition for them to build Temples? 
How superstition in them to build Temples.   
Thus: It is superstition for any men to put holiness in any buildings of their own. There were Three things that made the Temple at Jerusalem an holy Temple; and none of them can be attributed to any other place in the world.  
First, 
what made the Temple at Jerusalem Holy, and Peculiar to it.  It was set apart by God, so as it was a sin to make any other use of it but holy.  
Secondly, It did sanctify the very duties that were performed.  
Thirdly, It was a type of Jesus Christ. There were These three things that were proper to the Temple at Jerusalem. 
No argument therefore from thence for the holiness of Churches  And therefore you must learn for ever from hence, that there can be no argument drawn from the Temple at Jerusalem for the holiness of Temples now.  
1. It is a superstition in any man to set apart a place so as it should be a sin to make use of it for any common thing.  
2. Which is worse, and that is, For any man to set apart a place so as to think that the very place should sanctify the duty, because the Temple of Jerusalem did so: Now for a man to think that his prayers are sanctified, because they are within such a building as this is, 
Praying in Churches no more accepted, unless with the holy Congregation.  is superstition: hence a company of poor ignorant people they must go behind a pillar and pray, as if they were accepted the more because of the place. It's true, when we come and join with the Church, than our prayers are accepted, because it is in a way of Ordinance. So Chrysostom cries out of this superstition, saith he, Jeremiah when he stuck in the mud could pray, and Job when he was upon the dunghill, and Jonah when he was in the belly of the Whale, 
Chrysost.  and therefore why should we tie Gods hearing of of prayer to such and such places? 
Hom. 79. ad Populum.  Besides dedication, they had enchantments: Ab auguribus in augurabantur, suis augariis sanctiorum reddebantur, hoc nisi fieret, Templa esse non poterant (teste Varrone) sed aedes sacrae dicebantur. Men have been very profuse in this, 
Some Heathens against it.  both Heathens and Christians, and yet I find in some stories that some of the Heathens were against, they thought God too great to be worshipped in any place, the principle itself (that God was great) was true, but that therefore he might not be worshipped in any place that had a cover over the head they thought it too much; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so it was reported of Zeno the Philosopher, he thought that Temples must not be built. And the Persians that worshipped the Sun, 
dogm. Zenocia The Persians.  they thought that the whole world was the Temple of the Sun, and would have no other Temple. 
Xerxes' magi.  And Xerxes, the wise men persuaded him to burn all the Temples of Greece, because they would shut up God within walls, so some of the Heathens had such thoughts of God, though ordinarily the Heathens were very abundant in building of Temples to their false gods: And Josephus reports of Herod that he would seem to honour God by building a glorious Temple, 
Josephus l. 15. c. 14.  in the fifteenth Book of his Antiquity and the fourteenth Chapter, the Temple that was in Christ's time it was of Herod's building, saith Herod, this Temple wanteth sixty cubits in height of that which Solomon first built. And you know the Scripture tells, that those which saw his Temple did weep when they saw the second Temple which was built, 
Paule-work.  and saith Herod because it was not so glorious as the Tem●of Solomon was, therefore he would build it and make it as glorious as that was, and so he laid out a great sum of money upon it in building it with white Marble stones, twenty five cubits long, and eight cubits high, and about some twelve cubits broad, Thus superstitious he was. And so many have been in this way, many if they be set upon a way of their own they care not what charge they lay out, but as for those things that concern God they are slack enough.   

And Judah hath multiplied fenced Cities.  
Judah seeing Gods Judgements upon Israel, doth not make that use of the Judgements of God upon their brethren, so as to consider their own sins, and fall down before the Lord and be humbled in his sight, but when they saw that God's hand was against the ten Tribes, all their care was to fortify themselves; let us build strong Cities that we may be delivered from the miseries that are come upon our brethren; This is that which carnal hearts do, when God expects that they should be put upon humiliation and repentance, and look to it and consider whether they have not the same sins among them that were among their brethren, they regarded nothing but carnal means; It's lawful to build strong Cities, to fence ourselves against enemies, 
Strong places to be dedicated by prayet and reformation.  yea but we had need lay the foundation of them in humiliation and reformation, and when they are built they may not be rested in, for saith God, I will send a fire and devour them; we must not bless ourselves in any strong places as if that could deliver us from the wrath of God. I have read of a City that fearing their enemies, they sent to a neighbour Prince to come and help them, and charged their Ambassadors to tell him their strength they had. 
A notable story.  I but saith the Prince, have you got a cover to defend you from Heaven, and if not, I will not meddle with you, for you must have something to award God's wrath from you, because you are so wicked a People, and except you have something to deliver you from that I will not assist you. So though we have strong walls, yet we must look for a cover from Heaven, which is our peace with God through Jesus Christ.  
Again, 
Obs. 1.  They have multiplied fenced Cities.] For outward safety men think they have never enough, to secure themselves from poverty and from their enemies, but to secure themselves from God's wrath they think they have enough. In spiritual things we are content with a little, but when it comes to our outward security we think we can never be too safe; and indeed this will be an argument what it is that your hearts are most upon, that that you endeavour to secure yourselves most in, that's your chiefest good, that that you would make most sure of, and if any thing in the world could make you more sure you endeavour to do it: a gracious heart will never say, May I not go to Heaven though I do no more? but can there any thing more be done? doth God require any thing more of his creature? God that knows all things knows my heart is ready to do all thingt that he hath revealed to me, and if there were any thing more to do, Oh that I knew it that I might fulfil even all righteousness.   

But I'll send a fire.  
Saith the text, 
Obs. 2.  They multiplied Cities, but I will send a fire. When we bless ourselves most in our own thoughts we should consider, but what are Gods thoughts? we think we will do thus and thus, and I'll save myself this way or the other way; poor wretch! thou sayest thou wilt do thus and thus, yea but think, what if God's thoughts be otherwise at the same time? thou art plotting to save thyself, but God is plotting to destroy thee: What if there prove to be a disjunction between God's thoughts and my thoughts? Wicked men have plots and devices for themselves, but God comes with his disjunctions, I'll do thus and thus. 
England's enemies should have considerrd this.  And this we are to hope that God will deal graciously with us in regard our enemies they are full of plots, but God hath been pleased to come in with his disjunctions, Gods thoughts hath not been as their thoughts blessed be his Name.  
But I'll send a fire, 
Expos. 1.  it may be that they think that their Forts are so strong that they cannot be beaten down, but I'll send a fire to burn them down.  
But I rather think this fire is meant metaphorically, 
Expos. 2.  I'll send their enemies which shall be as a fire; and so enemies are called a fire many times in Scripture.  
And I'll send a fire. 
Obs. 3.  By whatsoever means fire comes, God's hand is to be looked upon in all 〈◊〉; If there hath been a fire in your streets or houses, you will inquire by what means it came: look up to God whatsoever the means was, it is God that sends the fire.   

And it shall devour their Palaces.  
Brave things they are subject to God's devouring fire, 
Obs. 4.  Oh let us as when the Disciples looked upon the fair buildings of the Temple and wept, saith Christ, There shall not be a stone left upon a stone; so when we look upon our brave Palaces, Oh let us consider how quickly the fire of God's wrath may come and not leave a stone upon a stone. Let us look up to that place where Christ is gone to prepare mantions for us, and to that building that is eternal in the Heavens, made without hands. And thus through God's mercy and assistance we have gone through this Eighth Chapter.     

CHAP. IX.  

VERS. 1.  Rejoice not, O Israel for joy as other people; for thou hast gone a whoring from thy God, thou hast loved a reward upon every corn-flour. 
HERE begins another Sermon of the Prophets. 
Gualt.  Gualther thinks this to be the sixth Sermon that the Prophet HOSEA preached to these ten Tribes, wherein he yet goes on in the way as he did before, convincing of sin, and threatening of wrath against Israel; 
The time of this Prophecy.  and this Sermon was preached in a prosperous time, when Israel (the ten Tribes) seemed to be in their greatest ruff of pride & jollity. It refers according to Interpreters to one of these two times: Either to some special time when when they prevailed against their Enemies, or to the time when they made their League with the Assyrians.  
The time when they prevailed against their Enemies, and so it's thought to refer either to the time th●● we read of in 2 King. 13. 15. the time of Jehoash when he beat Benhadad three times, and recovered the Cities of Israel!  
Or that time in 1 King. 14. 13. And Jehoash King of Israel, took Amaziah King of Judah, and came to Jerusalem, and broke down the wall of Jerusalem; and took all the Gold and Silver, and all the vessels that were found in the house of the Lord, and in the treasures of the King's house, and hostages, and returned to Samaria. This certainly was a time of great jollity and mirth among the ten Tribes, or in the time of Jeroboam 2 King. 14. 28. and so in the time of Pekah 2 of Chronicles, the 28. that was a time of great jollity and mirth to the ten Tribes because of their prevailing, the text saith, They slew in Judah an hundred and twenty thousand in one day, all valiant men: and the children of Israel carried away captive of their brethren two hundred thousand, women, sons, and daughters, and took also away much spoil from them, and brought the spoil to Samaria. Now in this time their hearts did swell much, for in vers. 10. the Prophet Obed came to them and saith, Behold, because the Lord God of your fathers was wrath with Judah he hath delivered them into your bands, and ye have slain him in a rage that reached up unto Heaven. And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bond women unto you. But are there not with you, even with you sins against the Lord your God? It seems to be almost the same expression as we have here in the text, as if he should say, Now you purpose to keep the children of Judah and Jerusalem for bond men and bondwomen, and you insult and rejoice, and you think you have gotten the day and you have prevailed; but are there not sins among you? just as he saith here, Rejoice not, O Israel, for you are gone a whoring from the Lord, as if he should have said, though God hath given you a victory and you think you have matter of much joy, yet rejoice not O Israel as other people.  

As other people. 
Expos.  Why?  
First, Because the conquest you have gotten it is over your Brethren, therefore rejoice not as other people, do not rejoice in your slaying your Brethren as other people (the Nations about you) would rejoice in the slaying of them.  
That's a sad War when the Conqueror hath cause to be sad at the very Conquest. 
Observe.  It were no great matter though if other people had gotten the victory they should triumph, why not? though you have gotten the day, yet these Wars are Wars that you should not triumph in, for by this means the Nation of the Jews is grown weaker and is in more danger to be made a prey to the common enemies, and therefore do not you rejoice as other people might rejoice in such a Conquest. 
Use for England.  And Indeed such are our Wars and Victories at this day, we must not rejoice in our Conquests as other people, not so rejoice as if French or Spaniards came among us, or as if we were in a foreign Nation, for our Conquests weakens our own Nation, it is the destruction of our Brethren, and therefore in this we are not to rejoice as other people in their conquests.  
Or secondly: 
A 3d time  according to others it doth refer to that time when Menahem made a League with the Assyrian, 2 King. 15. 9 
The time helps to understand the Prophecy.  (for there's no such way to understand the meaning of the Prophets than the reference to the time that they preached in, and that they aim at) we read that Menahem made a League (that was the King of the ten Tribes of Israel) made a League with the Assyrian that great King, that he might be with him to confirm the Kingdom in his hand.  
Now people use when Leagues of passification, and association are confirmed between them and others, to triumph and rejoice by outward expressions, to manifest their great content in them, Oh! now there is a peace made, now we shall grow stronger than ever we were, and be delivered from many troubles that were heretofore upon us. Israel blessed themselves in the Assyrian, in that they had got such a rich and mighty Prince to be on their side, that now they had made their peace with him, they thought they were safe enough, now they were secure, and contemned all threats, and derided all that the Prophets should say against them, 
Israel's malignants.  now the Malignants they lift up their heads and insult over them that would say, God's Judgements would follow them if they did not join with God's people in the true Worship of God, they sung away care, and none thought of any danger in regard of their sin, they could not endure to hear of any complaining of any thing that might disturb their jollity and conceited happiness, that they promised to themselves the continuance of. But now saith the Lord by the Prophet, Rejoice not wi●h joy as other people, be not too confident with whom you have made such a sure League, for they may prove to be your undoing, it may prove to be the instruments of the greatest wrath of God against you that ever you had, and indeed he was so, the Assyrians that they made their peace withal, and joined in League with, and rejoiced much in he proved to be the greatest instrument of wrath that ever the people these ten Tribes had; you have made your peace with him, and now you rejoice; but you have not made your Peace with God saith the Prophet. What good can Passifications, can Leagues made with men, peace struck with them do, so lokng as still ye go a whoring from your God, and break your peace and covenant with him daily, Oh rejoice not therefore!  
For observe, 
Obs.  Though Leagues and peace made with such as have been enemies are matter of rejoicing, 
Leagues and peace wherein we much rejoice, may prove occasions of sorrow.  but they may likewise be such as we may have little cause to rejoice in; they have the names of peace and union a while, but suddenly they may change their names, and be called a massacre, and ruin, and destruction to a Nation, especially if the foundation of our peace be not laid in reformation; and still a people goes a whoring from their God, rejoice in no peace that you can make with any whatsoever so long as you go a whoring from the Lord. 
Us. Be not greedy of peace before the time.   
That's the Note from thence, if it hath reference to the time when people have been worn out with Wars, they are greedy of any kind of peace, they care not with whom they make it, Oh nothing but peace, let us have that, and if there be but a peace concluded once, upon never such unsafe terms, Oh! the Bells must ring, and Bonfires must be made. This seemed to be the condition of the people at this time, but saith God, you are deceived, this peace you have made will prove your undoing, Rejoice not therefore as other people? for you have gone a whoring from your God.  
But those Observations that we may take from either of these two times, 
Obs. 1.  from the time that they got conquests over their enemies, or secondly from the time of their peace, put them both together are such as these.  
First, Carnal hearts rejoice and bless themselves in their outward present prosperity, in their Health, Strength, Friends, as if all were well with them, although they be under much guiltiness, though there be fearful breaches between God and their souls, and how things are between God and them they care not, so be it all may be well with them for outward things; this is the guise for carnal hearts, they are presently upon the merry pin, and rejoice and delight much if so be that thy may have but any prosperity, though but for a while, if there be no punishment of sin upon them the guilt and pollution of sin never troubles them. 
Seculi laetitia, est impunita nequitia.  Saith Augustin in his twelfth Tract. upon John, The joy of the world is nothing else but their wickedness unpunished; if God do not punish them presently then they have a great deal of joy. 
Aug. in John. tract. 12.  And in Amos, 6. 4. there you have the description of the people of Israel more at large (for Amos prophesied in the same time that Hosea did) They lie upon beds of Ivory, and stretch themselves upon their couches, and eat the Lambs our of the flock, 
Amos 6. 4.  and the Calves out of the midst of the stall, that chant to the sound of the Viol, and invent to themselves instruments of music like David, that drink Wine in bowls, and anoint themselves with the chief ointments; but they are not grieved for the afflictions of Joseph. Well; have not you more reason, you afflicted and distressed Saints, to rejoice in God without the world, than they have to rejoice in the world without God? shall not all the wrath of God that hangs over the heads of wicked men, and all the guilt there is upon them damp their joy when they have but meat, and drink, and cloth, and a little outward prosperity, and shall the loss of a few creature comforts, such as many Reprobates have to the full, damp your joy, when you have an interest in all there is in God, in Christ, in the World, in Heaven, in Eternity? when all this is the matter of your joy, what an unreasonable thing is this?  
A second Observation from the words; 
Obs. 2   
Rejoice not O Israel.] When men are jolly and merry, they should consider, Well, but would God have us to rejoice? They were jolly and frolic, I but the Prophet comes in the Name of God and saith, Oh! but God is of another opinion. When therefore we find ourselves jocund and merry, we should consider, but is God of the same mind that we are of? Many men's rejoicing is so disagreeing to God's mind, as they dare not so much as consult with God or their own consciences to know what God and conscience will tell them concerning their rejoicing; the more men can prevail with their own consciences to be silent, the more joy they have, yea some there are that have so much guiltinese upon their spirits, as they can have no joy, but at such time when they can take advantage of their own consciences, they are fain to take a time when their consciences are asleep or else they can have no joy; Now cursed be that joy that cannot stand with a free working of a true enlightened conscience.  
Thirdly, 
Obs. 3.  Men may be in an outward prosperous condition, and yet have little cause to joy in it; 
We may prosper, & yet have no cause of joy  all outward prosperity may stand with the heavy wrath of God hanging over the sinner's head, he may be upon the very brink of destruction and yet prosper outwardly, outward prosperity may come in wrath, the curse of God, the poison of God's curse may be in the Wine as well as in the Water, wicked men that are poor have their Water poisoned, and wicked men that are rich and prosperous have their Wine poisoned, and what difference is there between drinking poisoned Water and poisoned Wine? the swelling of carnal hearts in their prosperity it is a sign that it is poisoned to them. Outward prosperity as it may come in wrath, so it may stand wi●h wrath, and make way to wrath, by it the vessels of wrath may be fitted to destruction; God many times hath a further reach in suffering wicked men to prosper than they are aware of; as Ester, when she invited Hamon to a banquet, he drew such a connexion that he was honoured above all the Nobles in the land, and he goes away rejoicing and tells his friends of the great honour that was put upon him; but Ester had another design in it than Hamon thought of, it was not to honour him but to destroy him. So many people whose estates God raises, they make other manner of connexion's from Gods dealing with them than ever God intended, they think God hath blessed them, when the truth is God is working their ruin and destruction; 
An ap● simile.  As a painted face is no argument of a good complexion, so a prosperous estate is no argument of a good condition.   

Rejoice not for Joy.  
Carnal hearts in their joy are set upon jollity, 
Obs. 1.  their spirits insult and they think of nothing that should moderate their joy, so the words import, Rejoice not for joy; if you will rejoice, let there not be mere joy, but some kind of mixture in it; there should be a mixture of reverence and fear in our rejoicing, we should rejoice with trembling here in this world.  
Whatsoever blessings we have from God, yet (I say) we should rejoice with trembling here, remembering first our unworthiness of any good we have, there should be that put into our joy.  
Secondly, Remember the afflictions of our brethren.  
Thirdly, Remember the uncertain and the vanishing nature of all these things we rejoice in.  
Put these three things always into the Cup of our Joy, else it will be too sweet and will clog the stomach.  
Mix the Cup of your Joy with these three Meditations.  
First, Your Unworthiness of that Mercy.  
Secondly, The Meditation of the Affliction of our Brethren, of yours that have done God more service than ever you have done, or are like to do.  
Thirdly, That Meditation of the Uncertainty of all these things that your hearts are so taken withal.  
These three Ingredients will make a good Mixture, that we shall not surfeit with our condition.  
Do not rejoice: that is, Let there not be pure Joy. But the strength of this expression lies in the other.   

Rejoice not with joy as other people. 
Expos. 1.   
First, 
1. Be not taken with the world's jollity.  Be not taken with the bravery and jollity of other people, to think them happy; Oh! It's a fine life to live as they do. The jollity of other people that are in a different way from us, is many times a great temptation to draw the heart to them, because we see they live merrily and bravely. But that doth not reach yet to the main scope of the Prophet.   

Rejoice not with joy as other people.  
Secondly, 
2. Imitate them not in ways of rejoicing.  Therefore do not rejoice as they do in their Idolatrous Festivities. Dancing and many ways of jollity that they had in their Idolatrous feasts; we must not imitate Idolaters in their Triumphs. This was the sin of many in the primitive times, because they were come new out of Heathenism, they would turn the Heathenish feasts into Christian feasts, and Heathenish customs whereby they were wont before to honour their Idol gods into the custom of Christians, to honour Christ in the same way; and they thought this was very good, that whereas before they did honour Idol gods, now they thought if they did but turn this to honour Jesus Christ they thought this would be acceptable. No, this was a great sin, and brought a great deal of evil into the Christian world, and we do to this day suffer in that way; if do tender our respects to God, though it be in the same way that Idolaters do to their Idols, we think we do well: and indeed, here's the original of keeping this time, both of your Christmas and New-years-day, it is but the changing of them from the keeping of the Heathenish time, to the honour of Christ, and of the Saints. I remember this 
* Preached in Christmas.  time two years, through mere providence that Scripture came in our way, I will take away their solemn feasts. And there I showed how these came instead of the Heathenish times. Now saith the holy Ghost here, Rejoice not as other people do, do not you imitate them, they have their Idolatrous Feasts, but do not you as they do. We must not take liberty to imitate Heathens and Idolaters in their worship, though we think to tender our respects to God thereby.   

Rejoice not as other people.  
Not as A people, 
3. Not as a people.  for the word other is not in the Hebrew: Do not you rejoice as if you were to continue a people still, for you are to be carried captive and not to continue as a people, do not you therefore rejoice as if you were in a settled condition; you have brought yourselves into such a condition as you are not to look upon yourselves as a people, Do not Rejoice, no not as a people. It's a miserable spectacle to see those who are ready to be destroyed to be jolly and merry as if there were no such matter. 
The Dolphin.  It is said of the Dolphin, that it sports most when a storm comes: So, when the storm of God's wrath is arising upon a people than they are most jolly and merry.  
Again. 
4. Not profanely.  Rejoice not in that manner as others do: others rejoice & scorn at the threats of God: So Ephraim had mixed himself amongst the Nations, and so did scorn at what was said by the Prophet. Do not rejoice profanely, do not rejoice slightly, vainly, do not rejoice presumptuously, promising to yourselves continuance in your prosperity.  
But that which I think is especially aimed at, 
5. not having so much cause as others.  is this: Rejoice not as other people, for, you have not such cause to rejoice as other people. Why? Israel! Though you be Israel, yet there is not so much cause for you to rejoice as other Nations have. Israel (the ten Tribes) prides themselves in their Privileges above other people, they despised all people in comparison of themselves. But now God tells them, that their sins had brought them into a worse condition than other people were in, and they must not rejoice so much as they. And from thence this profitable Note may be raised.  
Many who look upon others as mean and low, 
Obser.  with scorn and contempt in comparison of themselves, yet even these may be in a worse estate than those are whom they look upon so much beneath them. For instance: It may be you may be a man of parts and of esteem, and a man employed in high employments for Church and Commonwealth: 
Instanced in this Nation.  Another is in a mean low condition, is of little use, a weak-parted man, and yet that guilt may be upon you, that you have not such cause to rejoice as this poor man hath which you so contemn as one laid by and not worth any thing: It may be you have excellent gifts in Prayer, and are an eminent professor; another man or woman is no body in your eyes, they are no professors at all; I, but if all were known, you have not cause to rejoice as they have that you contemn.   

Secondly. Rejoice not as other people.  
Although we enjoy the same blessings that others do, 
Obser.  yet we have not always the same cause to rejoice as others have, though we enjoy the same blessings: I say, it may be others have more cause to rejoice in a little than we have to rejoice in abundance: Do not say in your hearts, Others are merry and cheerful, Why should not I be so too? I have as good an estate as such a one hath, & as fair a dwelling as he hath, & as comely children as he hath, why should not I be merry? But it may be there's not that breach between God & such a one as between God & thee, it may be there is not so much guilt upon the spirits of such men as upon thy spirit, therefore thou must not rejoice as they do; though thou hast the same outward blessings that such and such have, yet it doth not follow that thou shouldest rejoye as such do; 
An apt simile.  you have cause rather to have your thoughts work thus, such and such men are cheerful indeed, yea they may, for they have not provoked God as I have done, I am conscious of those sins that I believe they are free from: A man that hath a sore disease about him in his body, when he sees others that are merry he thinks with himself, yea indeed you may be merry, but if you felt that that I do you would have little cause to be merry.   

The third Note is this: Rejoice not as others.  
When men have brought misery upon themselves, this is one great argument of their misery, That they shall see others rejoicing, but all matter of joy shall be taken from themselves. It's not for them to rejoice as others do, that which is the cause of the rejoicing to others you have had and abused it, 
Luke 13. 28.  you have abused those mercies of God, and now you must not rejoice as other people do: That place is very notable for this in Luke, 13. 28. There shall be weeping and gnashing of teeth: When ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdom of God, and you yourselves thrust out. This is the aggravation of our misery to see others in happiness and in a rejoicing condition, and you yourselves cast out, 
A fit similitude.  you must not rejoice as others do. As if a man were cast into a dungeon near the street, and there should be a day of triumph, and feastivitie and jollity, there should be much rejoicing, music, and bravery without in the City, and he lying in a dark dungeon and hears the jollity of the City: this would be a great aggravation to his misery, yes, would he think, such that have their liberty may rejoice, but I must not rejoice as they do; and this will be the aggravation of the misery of the damned hereafter, when they shall see Abraham, Isaac, and Jacob, and all the Prophets in the Kingdom of God, and themselves cast out; it may be the Father shall see his Child in the Kingdom of God, and himself in Hell being cast out; they shall rejoice eternally when I must be in everlasting torments.   

The reason follows: Rejoice not as other people: for thou hast gone a whoring from thy God.  
The ground of joy or sorrow is the terms that are between God and us; sin hath an evil in it to damp all our joy, if we would have joy in any thing let us take heed of defiling it by sin; of all sins, the sin of forsaking God, forsaking or corrupting God's Worship, that's such an evil as is enough to take away the joy of a Nation, whatsoever a Nation hath; if it hath forsaken God in matter of worship it hath little cause of joy, though we should have peace and outward prosperity, yet if there be not making up of our peace for our going a whoring from God, let there be all the peace that can be made, yet we have little cause to rejoice in it; but a people retaining the true Worship of God, whatsoever it be in other respects, that people hath cause to rejoice. Yea and as a whole Nation, so any particular soul, particular men or women, Christians that live in a Nation if their consciences can tell them that they have not complied with the times and gone a whoring from God in ways of false worship as others have done, they have cause to rejoice whatsoever befalls a Nation; whereas the others that have had complying spirits, though the Nation should prosper never so much, yet they have little cause to rejoice in that joy: let us therefore be solicitous about nothing so much as about the true Worship of God.  
Yea but this people might say, Suppose we have some corruptions in the Worship of God, yet we do retain more than other Nations do. Nay saith God, you have gone a whoring; and so, you are more guilty than other Nations. From whence the Notes are:  
First, 
Obs. 1.  That which we may think a little matter in corrupting Gods Worship, God may call it a going a whoring from Him: it's true (might they say) we may fail in some Circumstances, we go not up to Jerusalem to worship, but still we worship the true God, and we observe the Law of Moses. No (saith the Lord) You have gone a whoring from Me.  
I but still, Why may not we rejoice as other people, to be sure we are not worse Idolaters than they, therefore though we may not rejoice more than others, yet why not as others? they make Idols to be their gods, there is nothing so vile among us as among the Nations about us? From whence therefore the Observation is this, that God charges them more than others,  
First, 
Obs. 2.  That a people may be free from the gross evils that there are in other people, and may have many good things that other people have not, and yet may be in a worse condition than other people.   

You will say, 
Object.  How can this be?  
Thus, 
Answ.  There may be some sins that they have among them that may have greater aggravations than any sins that other people have, that may make their condition (all things considered) worse. We here in this Land have much rejoiced heretofore in this, that we have had the Doctrine of Religion so pure among us as no people more, and certainly except it hath been through some few that of late days have sought to corrupt it, certainly that must be said, that the Doctrine hath been kept very pure, as the main things of Religion, and in some things we have gone beyond other reformed Churches, as in the point of the Sabbath a great deal beyond them; and so there hath been here in England for Family Duties, never had God more honour from any people in the world than he hath had from us in many respects; but yet for all this it seems by God's dealings with us at this day, that God is more provoked with us than with other people, and the truth is, take these one or two things and I think that no people upon the face of the earth can parallel our guilt, not only no people that are now, but never any people since the world began, as that bitterness of spirit in the hatred of the power of godliness and the opposing of it, and persecuting of it, never was any people so guilty as we have been; in other reformed Churches men may be as forward and zealous as they will and they are not persecuted as they are here, & though they kept the Sabbath more loosely, yet they never persecuted men that kept it strictly, & there was never heard that stopping of the mouth of the faithful Ministry so generally as here in England, if there were but any stirring Ministry in any place, presently fly upon them; and so it may well be said to us at this day, Rejoice not as other people. God hath spit in our faces, to tell us that our condition is worse than the condition of other people.  
Yea but still, 
Object.  If we be Idolaters (would the ten Tribes say) they are so too.  
Here was one particular aggravation upon Israel that was not among other people, 
Answ, No Nation but Israel forsook their gods.  and that was this, There was no other people would forsake their gods as Israel had forsaken theirs, Jer. 2. 10. there was never such a thing as for a Land to change their god, 
jer. 2. 10. explained.  (the worst people, for Kedar was the worst sort of people, they were a vile people, and yet) go to Kedar and see and search diligently whether any Nation hath ever forsaken their Gods, But you have forsaken Me. And from thence there may be this Note.  
That to be constant to ill principles is not so great an evil, 
Obs. 3.  as to be false against good principles. (I say) God accounts it not to be so great an evil for men to be constant to their printless though they be evil principles as for men to forsake good principles; 
A special note.  as now if a man hath been brought up all his days in superstition and thinks verily this is the right, certainly this man is not so guilty before God as another that hath been educated in the true worship of God, and hath made profession of the contrary and yet afterward doth apostatise, and backslide: God had rather that men should keep to their principles though they be evil, than entertain good principles and forsake them: There are none so vile in God's eyes as Apostates, there is not so much sordidness and baseness of spirit in those men that will keep constant to their principles though they be evil as in such as will betray their principles that are good.  
And then the Principal Observation is this; 
Obs. 4.  That the sins of God's People are the greatest sins of all: the sins of the Saints are the greatest sins of all, and they are to mourn more than any. 
Amos 3. 2▪  In Amos, 3. 2. You only have I known of all the families of the earth, therefore will I visit you for your iniquities; 
Rom. 2. 9  your sins are greater. And that in Rom. 2. 9 Tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also the Gentile. And we have these two excellent texts in Jer. 18. 13. 
jer. 18. 13. expounded▪  Ask ye now among the Heathen, who hath heard such things? the Virgin of Israel hath done a very horrible thing; that's the aggravation that it is the Virgin of Israel that hath done such a horrible thing. But especially that text in Jer. 32. 30. 
jer. 32. 30. opened.  For the children of Israel, and the children of Judah have only done evil from their youth. Now Hierom hath such a Note upon this. What, the children of Israel (saith he) and Judah only done evil from their youth? What, hath none done evil but they? he gives this answer, He that hath the knowledge of God and goes from it, he alone sins in the eyes of God, as for unbelievers they sin too but it is as if God saw it not, and as if God minded it not, as he saith in the Acts, that he winks at the days of their ignorance, 
Act. 17.  but they only sin that have had the knowledge of God. We read of this Philistims that they ventured to carry the Ark upon Carts; 
1 Sam. 6. 7. with 2 Sam. 6. 3. noted.  God did not manifest himself provoked against them that carried the Ark so, but when the Levites would presume to carry it upon carts, the Lord makes a breach upon them and strikes Vzzah with death; he did bear with it in the Philistines, which was a little before, and it may be they presumed and thought the Philistines carried the Ark upon a cart, why may not we? That which God will bear from others he will not bear from his own, their sins are against Covenant, and that's a special thing, there hath not been that solemn Covenant between me and other people as between you and me: This is a mighty aggravation against the sins of God's people, more than against any people in the world, that they are against Covenant.  
Oh! remember this, you that do often covenant with God, when you are in Prayer, Oh! how do you renew your Covenant with God? What promises do you make with God in Prayer, and yet you grow again loose, and false, and vile afterwards? Oh! you must not rejoice as other people; you look upon a Drunkard that reels in the streets, and hear a Swearer blaspheme the Name of God, yea, but that may not be so great an evil as the vanity of thy spirit, And why? The looseness of thy heart, and those secret sins thou art guilty of, because thou hast so covenanted and bound thyself to God: the Drunkard was never made sensible of his sin and wrath of God upon his conscience; but the wrath of God hath been upon thy conscience, and thou hast engaged thyself to God, if he would show mercy, Oh! thou wouldst walk holily and strictly before him: Now dost thou think that thy sins are as the sins of other people? They never had such Soul-quickning Ordinances, but go up and down to Taverns and Alehouses, and never know what a powerful Sermon meant upon their hearts, and had they such means as thou hast, then it's like it would be with them far better than now; and the Name of God is not so much polluted by them as by thee; thou that art a Professor of Religion the eyes of all men are upon thee, and in thy sin thou dost not only disobey God, but thou dost pollute the Name of God, thou art a stumbling block unto others, and the cause of the hardening of many hundreds in their sins, and therefore thy sin certainly is worse than others. This would be a great Point to show how the sins of the Professors of Religion are worse than others, and therefore it is not enough for you to say, We are all sinners: No, we must not excuse ourselves in this, that others are guilty as well as we, Oh! but consider what aggravations there is of thy sin more than there is of the sins of others; It is a sign of a very carnal heart to think to go away thus, it's true, I sin, and others sin as well as I do; yea, but a true penitent heart will not only consider that he is a sinner, but what aggravations are there upon his sin more than upon the sins of others? and so will lay it upon their hearts, It's true, such and such sin, but had they what I have had, it would not be so with them; my sin that hath broken through so many terrors of conscience, and that God hath sought by such means to keep me from my sin, it is a sign of the violence of my spirit indeed that hath broken through so much as I have done: it is therefore an abominable thing to make our profession in holy Duties a Medium to make our sins less, Dost thou think that this is a means to make thee escape that wrath? Certainly this is a great aggravation of thy sins.  
We have a generation of men among us, 
Some Antinomians noted.  that because they are Believers, therefore they need no sorrow for their sin, they must have only joy. Now certainly thy being a Believer may aggravate thy sin so much the more, 
Saints should sorrow must for sin.  and may make it so much the more vile, and may pierce thy heart so much the more; for if thou be'st a Believer thou knowest what the pardon of thy sins cost; therefore, certainly Gods mercies towards thee are the aggravation of thy sins: The truth is, suppose our sins were not so great as the sins of some other people are, yet it is not always an argument that we may rejoice as other people.  
Why so? 
Quest.  (you will say.)  
Thus: 
Answ.  Suppose our sins be but equal, or less than the sins of other people, 
God hath liberty to damn one for a lesser sin, and save one that is guilty of a greater.  yet it is more than we know whether God will pass by our sins so much as by the sins of others, What if God out of his Prerogative damn thee for a little sin, and save others that have committed great sins? We have such examples in Scripture, as in the example of Saul, the thing that God cast away Saul for, in its self it was not so much as that which David had been guilty of, he had been guilty of groser sins than that which God cast away Saul for, 
Instanced in the examples of Saul and David.  Saul might have said, this is an offence, but is this like Murder and Adultery? What if it be not, God will pardon David, and cast away Saul. Oh! do not you think to rejoice as other people do; Why, may not God do with his mercy as he pleases, it is his own; God may pardon one, and damn thee eternally: And therefore let no sinner please himself with what others do, for he is not to do as others do. Now it follows.   

Thou hast loved a reward upon every corn-flour.  
Israel saw the Nations have a great deal of plenty upon their Corn flours, 
Expicat.  which they attributed to the serving of their Idol gods, therefore Israel thought to comply with them out of the love to the plenty they had, and since the time that she had complied with the Nations about her, she prospered more she thought, and this she loved, by this she was exceeding hardened in her ways of Idolatry, and blessed herself in them. This is the scope. God made many Promises for provision for Israel in his service, but they made account to get more in following the ways of the Gentiles, than in following Gods ways: Like Harlots, though they have liberal provision from their husbands, yet they hoping to get more by others, they love bravery, and jollity, and they see that other Harlots they live more merrily, and go finer in clothes, and can be whole nights in chambering and wantonness, and have good cheer, and they love this, and though they have allowance enough at home, yet they leave their husbands and follow whoremasters. Just thus it was with Israel, though she might have God's care over her, and provision for her in the ways of his Worship, yet she beholding the Gentiles living more bravely she would follow after them: At first (as you heard) she hired Lovers herself, but now she loves a reward upon every Corn-flour, now she expects greater advantage; this indeed was the matter that put her on, the loving a reward upon every corn-flour; she might have many pretences, Why she did not see but that she might do such and such things, and they were not directly contrary to God's Word, but whatsoever she did pretend in the altering the way of God's Worship, yet this was the great matter that prevailed with her heart, it was, The loving a reward upon every corn flour: 
Applicat.  And thus it is with very many that are superstitious, come and speak to them of their ways, they will have very many fair pretences, they think that they have this and that warrant out of the Scripture for it, but all the the while there is a pad in the straw, there is their living, and trading, and estates, and friends that they have an eye upon, and it is that which byasses their hearts and spirits. But divers things have been spoken to the same purpose of this, that we met withal before, only this one Note,  
Idolaters do love their Corn and outward prosperity, 
Observe.  because it is a reward of their service to their Idols: So the sweetness of our comfort should be in this, because they come from God as a reward of our faithfulness. Shall Idolaters when they look upon their plenty and attribute it to their Idol gods, shall it be so much the sweeter to them? let all our comforts be so much the sweeter to us when we look upon them as coming from God as a reward of our faithfulness. In Psal. 119. 56. (saith David) This I had, because I kept thy Statutes. You will say, Can we look upon any thing as a reward of our righteousness? Freegrace, and the Gospel-reward may stand together, God may reward according to our works, though not for our works, and God is pleased to call it so for the encouragement of his people. It is very sweet to those that keep close with God when they prosper outwardly, that outward prosperity if it follow our keeping close with God is very sweet, 
simile▪  as the cipher when it doth follow the figure it doth add to the Number though it be nothing in its self.  
But now we come to the second Verse.    

VER. 2.  The flour and the wine press shall not feed them, and the new Wine shall fail in her. 
AS when a Father sees his admonitions not regarded by a stubborn Child he doth withdraw his allowance from him; 
simile.  and sometimes you will deal so with your little children as they shall go to bed without their suppers, to show your displeasure against them; so God deals here, you have had many admonitions, now I will withdraw your allowance.  
The flour and the Wine-press▪] He doth not say, the Field but the Flour, 
Explic.  I will let them bring their Corn to the flour; and he doth not say, the Vine, but the Wine-press; the Notes are these.  
God often lets wicked men come near the enjoyment of a mercy, 
Obs. 1.  and them cuts it off: as many times the Saints comes near afflictions, and when they are at the very brink of afflictions than deliverance comes to them.  
Secondly, 
Obs. 2▪  God doth use to strike wicked men in those things that their hearts are most set upon. They would have their flour and Wine-press to afford unto them plenty, in that thing God strikes them. Now observe it, whether in God's ways that are against you God doth not strike you especially in that which your hearts are most set upon, if he doth, know there's the finger of God, and God would have you take special notice of it.  

The new Wine shall fail.  
The words are in the Hebrew, It shall ●e unto them. The like word we have in Hab. 3. 17. The labour of the Olive shall fail: in the Hebrew shall lie, (that is) it shall not perform what it seems to promise to you;  
We are ready to promise to ourselves great matters from the creature, 
Obs. 3.  or rather think that the creature promises much to us, but we shall find all but a lie; let us learn to promise nothing to us but from the Word that will never lie. Whatsoever you promise to yourselves (I say) let it be grounded upon the Word, but if you promise to yourselves great matters from any creature, you will find a lie in the Conclusion. We often lie to God in not answering our good beginnings, and it's just with God that the creature should even lie to us, and not accomplish what they seem to promise to us.  
Lastly, 
Obs. 4  That which men think to get in a way of sin, they shall fail in at last; The way of the wicked shall deceive them, they shall not find what they expected in the ways of sin. The Saints they shall find more than ever they expected from God, but the wicked shall find less than that which they expected from the Creature. But there is not much difficulty in this Verse, therefore we pass it over briefly.    

VER. 3.  They shall not dwell in the Lords Land. 
BEfore God was to them as a father taking maintenance away from them, leaving them to suffer want; but here his anger increases, & here he puts them out of his house; 
simile▪  as a Father, first he withdraws allowance from his stout Son, and when that will not do, than he thrusts him out of his house: So doth God here, The wine-press & the flour shall not feed them. And not only so, saith God, but, They shall not dwell in the Lords Land. I will cast them out of my house, cast them out of my Land, I will not suffer Ephraim to dwell any longer there.  
First, God would make them to know that it was his Land, and that they were but Tenants at will, and that they did enjoy the Land upon conditions of obedience, as appears in Levit. 18. 26. 
Levit. 18. 26.  as if he had said, you are Tenants and hold the Land by this Tenure, we read in Levit. 25. 23. of an Ordinance that God made there that no Land in Canaan should be sold for ever, 
Levit. 25. 23.  but only to the year of Jubilee, the richest man that was that bought never so much Land they could not buy it for ever, he could not have such a Tenure as runs amongst us, To have and to hold for ever. But you will say, what is the reason? it is given in the 23. verse. The Land shall not be sold for ever: Why? For the Land is mine: for ye are strangers and sojourners with me; I have brought you to the Land, and ye are but sojourners with me in my Land. God may dispose of all as he pleases. It's a good meditation for us to work upon our hearts thus, That we are Gods Stewards, the Lord is the great Landlord of all the world. 
A meditation in our walking into the Fields.  When you go abroad into the fields, now you that are godly you may see more Land than is your own, but you cannot see more Land than is your Fathers.  

The Lords Land.  
It may be said of all the Land in the world, he that is thy Father is the great Landlord of the world; howsoever men respect their Landlords and are afraid to displease them, but how little respect is given to this great Landlord of the world! 
Canaan the Lord's Land in a special manner.  The earth is the Lords and the fullness thereof; well, but though all the world be the Lords Land, yet this Land was the Lord's Land in a peculiar manner, the Land of Canaan it was the Lord's Land more peculiarly in many respects:  
First, 
Reas. 1.  It was a Land that God had espied out for his People. In Ezek. 20. 6. as a special place. God was over looking all the world; where should I have a good Land (or Country) to set my People, and the text saith, God had espied it out.  
Secondly, It was the Land of Promise, therefore the Lords Land, in Heb. 11. 9 By faith he sojourned in the Land of Promise as in a strange Country. No Land in Scripture is called the Land of Promise but only this.  
Thirdly, The Lord's Land, it was a Land given by Oath in Gen. 24. 7.  
Fourthly, It was a Land which the Lord brought His People into by a strong hand and outstretched arm: Many Scriptures you have for that, as Ezek. 20. 6. etc.  
Fifthly, It was a Land divided by Lot, and so the Lords Land; not only all the Land, but every piece in it, and the possession that any man had it was ordered by God himself, by Lot.  
Sixthly, It was a Land wherein God dwelled himself, a Land that God called his own rest, Here will I rest for ever, Psal. 132. and God swore unto them that hardened their hearts in the wilderness, that they should not enter into his Rest, that is, that they should not enter into the Land of Cana●n. It was the Land wherein there was the Ordinances of God, and the Worship of God, and his Honour dwelled there, and so it had a peculiar blessing upon it above all the Land that was upon the face of the earth.  
Seventhly, It was a Land over which Gods eye was in a more special manner; there's a most excellent Scripture for that in Deut. 11. 12. A Land which the Lord thy God ●areth for, the eyes of the Lord thy God are always upon it, from the beginning of the year even to the end thereof.  
Yea further, This Land, it was a Typical Land of the Church, and a Typical Land of Heaven, for so the Apopostle speaking of that place in the Psalms, 
Psa. 95. 7.  That he swore in his wrath, 
Heb. 3. 7. etc. 4. 1.  that they should not enter in his Rest. The Apostle in Heb. 3. 7. seems to apply it unto the Rest of the Church of Heaven, 
1 Chron. 16. 15.  and in 1 Chron. 16. 15. Be ye mindful always of his Covenant, the word which he commanded to a thousand generations, even of the Covenant which he made with Abraham, and of his Oath unto Isaac, and hath confirmed the same to Jacob for a Law, and to Israel for an everlasting Covenant; saying, Unto thee will I give the land of Canaan, the lot of your inheritance. Mark; that he would give unto them the Land of Canaan: This must be remembered to a thousand generations, and it must be a Law to Israel afterwards. Certainly this notes that God aimed at more by the Land of Canaan than merely to possess them of so much ground.  
Further, Yet there are divers Titles that are given to this Land; it is called an Holy Land in Zach. 2. 12. and it is called a good Land in Numb. 14. 7. that which is translated in your books exceeding good, is, very very good: it's a pleasant Land in Ezek. 7. ult. a garden of Eden in Joel, 2. 3. a glorious Land in Dan. 11. 16. & 41. verses. and the glory of all Lands, Ezek. 20. 15. and a goodly heritage Jer. 3. 19 Now (saith my text) They shall not abide in the Lords Land. Now from all these Titles we are not only to take notice of this: That it should be a great Judgement of God to drive them out of such a good Land.  
And observe, 
Obser.  It is a great judgement of God, for God through the sins of a people, to drive them out of a good Land. Truly some times, I suppose when you travel abroad where there are fair prospects, you cannot but have such a meditation, Oh! how vile are the sins of this Land, that should provoke God to cast us out of such a good Land as this is? And most of the Titles, 
England another Cana●.  though not all, they may be given to our Land that was given to the Land of Canaan; and certainly if God should proceed in his wrath to cast us out, it would be a heavy judgement to consider of, They laid the pleasant Land desolate. Howsoever wicked men may cry out of God's servants that they are the cause of the trouble of the Land, yet certainly it is the wicked and ungodly that are false in the Worship of God, 
Corruptors of God's worship the ruin of the Land.  they are wicked men that lay the Land desolate. Also we might here observe that, To be cast out of those mercies that God by an extraordinary providence hath brought to us, is a sore and a grievous evil.  
But now the main end that I name all these Epithets, 
Obser.  it is this: To show unto you, the Excellency of the state of the Church of God. The Rest of Canaan was a type of the Rest that God hath in his Church, and all those that are Members of the true Church of God they have a share in it, to rejoice in; to enjoy God in his Ordinances, it is to enjoy that which is typified by all this.  
Thou who art a Believer, 
Use. 1.  hast a good Land, the Garden of Eden, 
The happiness of Believers.  a glorious Land, and that Land which is the glory of all Lands, there are abundance of excellent privileges that do belong to the Church of God; and as it is a jugment to be cast out of such a Land as this was, so it sets out the great judgement to be cast out from the Church of God, or for God to deny to give unto us the blessing of his Church; you know what a great affliction it was to Moses to think that he should not come into that good Land, 
Use. 2.  Oh! how did he pray to God that he might come into Canaan? Certainly it is that which we should pray for, that we might live to come into Canaan that God is a bringing his People into: now let us not murmur as they did in the Wilderness, and their carcases did fall in it, but let us go on and be as Caleb and Joshua, of another spirit, and not fear our Adversaries, but go on in God's way, and the Lord will bring us into the good Land; it's true, we have deserved to be cut off in the wilderness, but certainly God hath a Canaan for his People, a Canaan yet to come for his People, the Lord hath great things to do for his Church, and there are many expressions upon which some think that God even will make use of this Canaan yet for to be the place of his chief Majesty and glory that shall appear in this world; but however that be, yet the Lord hath a Canaan for his people that we may confide in. It follows.   

But they shall Return to Egypt, and they shall eat unclean things in Assyria.  
For the returning to that we have had before. But besides that, they shall be brought to that poverty and misery to eat unclean polluted bread, whereas before they had abundance: Peter would eat nothing that was unclean till God warned him, but the Assyrians would bring them unclean meat and bid them eat, they would say, We cannot, this is against our Religion, and against our Consciences. Your Consciences! what do we care for them, eat it or starve, so they were forced to eat. Whence observe,  
That it is a great misery to be brought under those men that will have no care, no regard of the consciences of men.  
But that which is especially aimed at here, God would take away all notes of distinction between them and the Heathen, this was a means to keep them from mixing with the Heathen, but now saith God, All is gone, let them go (saith God) and eat unclean things, as for the Covenant with me it is wholly abolished, I will own them no more than the very impure Heathen, they would make Leagues with the Assyrians, well, they shall partake with them and be filthy and unclean as he; and they defiled God's Worship by mixing heathenish pollutions with it, now God gives them up to all Heathenish uncleanness, as they were like the Heathens in inward uncleanness, so let them be (saith God) in outward uncleanness. There is these two Notes.  
First, 
Obs. 1.  Those that will make Leagues with wicked men, it is just with God that afterwards they should come and be enthralled in all the wickedness and abominations of those wicked men. They were indeed at a distance from them before, but when once the peace is made, they come now to be all one with them.  
But the main is this, 
Obs. 2.  That, when men are inwardly unclean, God doth not care for their outward cleanness. Thus many professors of Religion defiling their consciences, and becoming like the wicked in inward sins, at length God leaves them up to themselves that there should be no difference between them and the wicked in their outward abominations. Have you not known some examples in this kind?  
Lastly, 
Obs. 3.  If it be such a judgement to eat unclean things with the Gentiles, even meat to satisfy their hunger, Certainly than it is a fearful evil for any of the Saints to partake with ungodly men in unclean wicked worship. There might be as much excuse for this as one could imagine, why Lord (they might say) shall we starve? True, they might no question eat that which was unclean rather than starve, but yet it was a great misery that they were in, that they could have nothing to eat but that which was unclean: but now the other is, not only an affliction, but sin, and indeed the moral of it is to show the great evil that there is in joining with any way of false worship; to join false worship it is a great evil, and an argument that when God leaves us to this, he disclaims us. Cyprian dehorts Christians from communicating with wicked Ministers, from this place: Ne sibi plebs in hoc ●●andiat●r, & cum pro Hoseam Prophetam comminetur & dicat censura Divina, etc. I do not speak of not joining in Worship, if there be unclean ones there, Ministers, or People. And I am persuaded if it be throughly weighed, there will no body be found to be of that mind; for it is impossible that any Church in the world but in time there will be some that are wicked which will be present: but this is not that that causes many to forbear, (not the presence of wicked men) but find the uncleanness of the Worship, some things that was done actually there, that their consciences told them to be sin.  
Secondly, Because they could not do their duty as they should, but if they can have liberty to do their duty, and the Worship be not polluted, I think upon serious consideration there can be no question made: although there should be some that are unclean admitted, yet if there be in the Church any order and government, that the unclean may be cast out, and liberty that every one may discharge his duty, as to go and admonish, and take two or three and then tell the Church, and so to deliver his own soul, no doubt but they may communicate.    

VER. 4.  They shall not offer Wine-offerings to the Lord; neither shall they be pleasing unto him. 
THE Prophet in the Name of God proceeds to further threatening of Israel; and this in the 4th verse is a very dreadful one: They shall not offer Wine offerings to the Lord; 
Wine and Oil in sacrifice, what it signified.  neither shall they be pleasing unto him.  
In their offerings there was wont to be Wine and Oil; to note cheerfulness in God's service: thus in Numb. 15. 5. The fourth part of an Hyn of Wine for a drink offering shalt thou prepare, and for a meat offering thou shalt prepare two deals of flower mingled with the third part of an hyn of Oil. But now all joy shall be taken away, there shall be nothing but sadness and sinking of spirit under their misery, no Wine offering.  
Hence note, 
Obs. 1.  That, those who abuse their joy to their lusts when they have it, it's just with God it should be taken from them, that they should have none to give to God though they would never so fain.  
Secondly, 
Obs. 2.  This makes an affliction to be bitter and grievous indeed, That all joy and comfort in God's service is gone; for that's the scope, They shall offer no Wine offerings, all their joy in the service of God shall be gone; they shall not only have sorrow in their outward afflictions that are upon them, but every time they come to think of any service of God their hearts shall be dejected, all their joy in the service of God shall be taken away: there was a time when some of you were wont to offer Wine offerings to the Lord, that is, to have much joy and comfort in the service of God, but is not all gone? where's your Wine offerings to the Lord? you can now perform duties, but your hearts are heavy and dull in the performance of them, there's no sweetness, there's no enlargement of spirit in holy duties, all the Worship of God is a burden now unto you. Now there is no burden of affliction so great a burden as when the duties of God's Worship comes to be a burden. The Saints, so long as they have a Wine offering for the Lord in holy duties, so long as their spirits in holy duties can be free and joyful, their afflictions are not very burdensome, they are well enough, this is more delightful to them than all the Wine in the world, for they can say of God's love, They love is better than Wine; so they can say of their love to God again, That our love unto him is more comfortable to us than any Wine in the world; Now though they be in afflictions, their estates are gone, that they have no Wine to drink themselves, yet they have a Wine offering to offer unto the Lord. It's no great matter though we have not Wine as we were wont to have at our Tables, but when we go to worship God, we have a Wine offering for him at any time; and this makes glad the hearts of the Saints more than the hearts of all the men in the world can be glad when their Corn, and Wine, and Oil increases.  
They shall offer no Wine offerings; neither shall they be pleasing unto him; they shall not be sweet to him, whatsoever their offerings be. Now that they offer to the Lord, God will take no delight in them, they will be but sour things unto the palate of God, the offerings of the Saints in God's way they do cheer the very heart of God; And hence is the reason of that phrase that we have, 
judg. 9 13 enlightened▪  That Wine doth cheer the heart of God and man, it cheered God's heart to have offerings offered in a holy manner to him, the greatest joy that God hath in the world is in the offerings of the Saints, which should be the greatest encouragement to them; men by their Wine and good Cheer may make themselves merry, may make their friends merry, but by their holy offerings they do cheer the heart of God, they are as sweetmeats to God, all the Wine and delightful things in the world they are as sweet (I say) to God, as all the Wine and delightful things in the world are for men. Thou hast a cup of Wine for thy friend to cheer him, but hast thou a cup of Wine for God to cheer his heart? that is a gracious holy offering unto God: Surely that which is most sweet to the Soul of God should be most sweet to our souls: 
Duties of Religion, a Saints recreation.  You would wonder to hear a man say that he takes as much delight, and he can recreate himself as much in reading, in praying, in hearing Sermons, in holy conference as you can do in all your good cheer, in playing and drinking of Wine in bowls; you think that men are mad to say, that they have as much pleasure in those things, as playing at Cards, and merriment, and music, and good cheer: you call upon them to play at Cards with you, or be merry, you say to them, why should you be dumpish and never be merry? they tell you again, That they can be as merry and as cheerful in hearing the Word, and praying, and reading, as you in all your playing, and all that that you account delightful. You say to them, That they have no recreation. They tell you, That those things that are your burdens, are their recreation; you think it strange. Why should you wonder? Surely that that sweetens and joys the heart of God, that must needs be the rejoicing of the hearts of those that have the Spirit of God in them; you have joy and mirth in such and such things; these are sweet to you, yea, but do these things rejoice God, are they sweet to God?  
But now, this is the threatening here, They shall not be sweet now to him: nothing that is tendered to God from them shall be pleasing to him; no saith God, now I will have other ways to glorify myself in upon you, not by your offerings, I'll rather glorify myself in your miseries, and they shall be sweet and delightful to me. If an Hypocri●e hath never so great enlargements in duties, these would not be pleasing to God, God's palate is more delicate than to taste such sour and sapless things, than those are that comes from them. 
Delicatares est spiritm sanctus. Tert.  Saith Tertullian, The Spirit of God is a most delicate thing, it hath a delicate palate, and such swill that hath such mixtures of filth as your services have, how can they be sweet to the delicate palate of the Spirit of God? you are Hypocrites, your lives are naught and filthy and unclean, therefore none of your offerings can be sweet, they are but swill unto that palate of mine.  
It follows.  

Their sacrifices shall be unto them as the bread of mourners.  
The Hebrew may be taken substantively, or adjectively, as thus: For the bread of mourning, or the bread of mourners, either of both two may be taken according to the original, Now by the bread of mourners is here meant unclean bread.  
for so it is interpreted afterwards, It shall be unclean.  
But why the bread of mourners unclean? This Text hath reference to what you read in Numb. 19 11. and 14. 
Num 19 11. 14.  verses, you may read there, that the dead body of a man it did defile whatsoever touched it, yea, whatsoever came near it, and all those that were at Funerals that did mourn for the dead, that came to the place where the dead body was, to mourn with the friends for the dead, they became unclean by the dead body: 
The dead carcase of a beast did not somuch defile, as the carcase of a dead man.  And that's observable, that the dead body of a beast did not make men so unclean (by legal uncleanness) as the dead body of a man did. The dead body of a beast made one unclean but only till the evening, in Numb. 11. 31. but the dead body of a man made a man unclean seven days. So you shall find in the former chap. of Numbers, that they must be seven days before they could be cleansed; 
Numb. 11. 31.  and this was to note: That there were more remarkable expressions of the anger of God upon the sin of man in the dead body of a man, 
What this signified.  than in the dead body of a beast; 
Why a dead body defiled.  one made unclean but till evening, and the other seven days. But the reason why there was this uncleanness from the dead body, was:  
First, To note the uncleanness that there is in sin, in dead works, that those that did meddle with them they were polluted, yea, the uncleanness that there is in coming near unto sinners; the coming but near to them, all that was in the tent was polluted.  
Secondly, 
Funeral mournings▪  It was to show, how little pleasing to God Funeral mournings are, for they were made unclean by them: they were made unclean by their Funeral mournings, for this bread of mourners is the bread that they eat in their Funerals. The Gentiles did mourn for their dead in an inordinate manner, exceedingly; and God would have a difference between his people's mourning for the dead, and their mourning, 
Why, if imonderate; not pleasing to God▪  because that he would keep up his people faith, and the hope of resurrection from the dead, whereas had they had liberty to mourn so excessively as the Heathens did, by this means the very faith and hope of resurrection from the dead might in time even almost have been extinguished, therefore God would have them take heed of that, and therefore he did so ordain in the Ceremonial Law, 
Why they were to be so long unclean that mourned for the dead.  that all the mourners for the dead they should be unclean for so long a time. As for any that doth give liberty in their natural affections, and doth not hold the reins of them in their mourning for the dead, I would apply to them that Scripture, in Jer. 31. 15, 16. Thus saith the Lord, A voice was heard in Ramah, Lamentation, and bitter weeping, RACHEL weeping for her CHILDREN, refused to be comforted for her children, because they were not. But now, Thus saith the Lord, Refrain thy voice from weeping, and thine eyes from tears, thy work shall be rewarded, and thy children shall come back again. So it followed afterwards. Do not weep as others, let us not mourn as others that have no hope, remember that the mourners for the dead in the Law they were to be unclean for seven days.  
Thirdly, it was to note this, That God would have cheerfulness in his service, and therefore the bread of mourners is accounted polluted. 
Levit. 10. 19  Levit. 10. 19 we read of Aaron when there was such an occasion of mourning as ever was (almost for a man, for the death of his children that were so eminent in office, and were destroyed so with such a visible hand of God (fire from Heaven) when Moses was angry that the Priests had not eat of the sin offering, saith Aaron, If I had eaten of the sin offering to day, 
enlightened▪  should it have been accepted? It would have been but as the bread of mourners. I that have been struck this day, and am in such a dreadful condition, Would God have regarded the sin offering? God required joy in his services in Deut. 1●. 7. 18. verses, and hence that profession was required in Deut. 26. 13, 14. verses, Then thou shalt say before the Lord thy God, 
Deut. 12. 7. 18.  I have brought away the hallowed things out of mine house, 
Chap. 26. 13, 14.  and also have given them unto the Levite, and unto the Stranger, to the Fatherless, and to the Widow, according to all the Commandments which thou hast commanded me, 
illustrated.  I have not transgressed thy Commandments, neither have I forgotten them. And then in the 14. verse. I have not eaten thereof in my mourning etc.  
They were to profess this to God, That they had not eaten thereof in their mourning; this was to show, that sacrifices offered with a sinking heart in sorrow, is not pleasing to God, 
Even sorrow for sin must not bumpish,  God loves a cheerful giver. We must not pine away in our iniquities, sullenness and dumpishness even in sorrow for sin it sours our spirits and services, and makes them unacceptable to God; (I say) a sullen, dumpishness of spirit, though it be in sorrow for sin, it sours our spirits and makes our services unacceptable to God. There is a groaning and a sighing one to another▪ or rather, against one another: that is condemned in Scripture in Jam. 5. 9 
jam. 5. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the words in your books are thus, Grudge nor one against another, but in the Original, Sigh not, or groan not one against another; you shall have many that in company with others have a pensive dumpish spirit, sighing and groaning, 
A cheerful spirit in company.  and making their society to be burdensome to others. Saith the holy Ghost, do not sigh and groan one unto another, there is a sullen dumpish sighing of spirit and dejection of soul that is as unpleasing to God as it is unto men, it polluteth the heart, and pollutes duty.  
But (you will say) Is all mourning forbidden? that here the holy Ghost should say, Their offerings should be as the bread of Mourners. Christ saith, blessed are the Mourners, and the Sacrifice of God is a contrite heart.  
It's true, an evangelical sorrow is accepted, but that hath sweetness in it, it is not bitter, that's not a dejected spirit, it's not a mourning that causes dejection or sullenness, or straightness of spirit, but that mourning doth enlarge the heart and makes it active for God; 
Ezra. 9 5.  hence in Ezra, 9 5. although we read before that Ezra was astonished at the sin of the people, yet saith he, at the 5. verse, I arose from my heaviness at the evening sacrifice, when the time came that I should sacrifice unto God my heaviness did not hinder me in holy duties. But how many are there that sink down in their heaviness, and when God calls upon them for any duty, they cannot arise, they are so over-burdened with heavy spirits? There they sink down in a sullen way, 
much pride of times in dejection. as in Satan▪  and shall God accept of such a service as this is? You may please yourselves in it and think it is humiliation, but there may be much pride in dejection; there is none so proud a spirit as the Devil is, and yet no spirit so dejected as the Devil is. 
simile▪  Led we know it melts soon, but it consumes in the melting: and many times there may be such a spirit that may be ready to sorrow upon any occasion, and to melt, but it's such a melting as consumes the strength of it that it is unfit for any service that God calls for, now such services as you in such a mourning way tender up to God are not accepted of him, Remember this text, Their offering shall be as the bread of mourning.  
Gualther hath a Note from this: God would not accept of the offering of Mourners, they were unclean, yet (saith he) there are many that seek to get their greatest gain from Funeral mournings, and fall of enveighing against them that get gain that way; as their Priests and Officers that use to tend upon Funerals for gain, he calls them Vulture and Crows that do flock to dead bodies, and Sepulchers Dogs, (those are his words) that seek to get advantage by Funerals. 
The gain of funerals formerly, made some rejoice, when others mourned.  And we know heretofore what abundance of advantage there was gotten by Funerals, scarce could you bury a child under three or four pounds, such kind of fees there were, and made them even rejoice when others did mourn, and getting a great part of of their livelihood from the bread of Mourners.  
And Theophylact hath another Note from this place, The bread of Mourners. 
Theophylact. in loc.  That is, those things offered to God gotten by oppression, as thus; suppose a man or woman gets an estate, and gets it in an oppressing way, it may be they are at home and merry, but it may be the poor children or widow is mourning for those morsels that thou art rejoicing in, but it is the first Note that is the most according to the mind of the holy Ghost, the mourning that hath respect to the funerals, and so especially at the dejection of spirit in holy duties. It follows,   

The bread for their soul shall not come into the House of the Lord. 
Expos. 1.   
The bread for their soul.] That is; When they are seeking God even for their very lives. By Bread, is to be understood, their oblations more generally, 
Mal. 1. 7.  not only Bread, but their Oblations, As Malac. 1. 7. Ye offer polluted bread upon mine Altar: it's taken generally for all kind of offerings upon God's Altar. So, The bread for their souls, that is, those offerings that they did offer for their very lives.  
Now from thence the Note is this: 
Observe.  That it's a sad thing when a creature would seek to God for his very life, yet than God rejects him and his offering too. Before these people they did reject the voice of the Lord at the Temple, and they kept others from going to the House of the Lord, they thought sacrifices elsewhere would serve the turn as well; but now they shall be far enough from bringing any sactifices to the House of the Lord though they should desire to do it for their very souls. Thus many who in the time of their prosperity do neglect the Worship of God and slight it, and think there is no great matter in it, 
Applicat.  but afterwards when they see their very lives, their souls lie at the mercy of God, than they would fain seek God for their lives, they see they are undone if God be not merciful to them, yet than God rejects them, their offerings then for their souls shall not come into the House of the Lord, that is; will not be accepted of God. When a man is crying for an Alms, but for a piece of bread, to be rejected is something; but when a man is crying for his soul, then to be rejected, and by God himself, this is more grievous.  
Secondly, The bread for their soul, that is, The bread they have to maintain their lives withal, if they would offer that to the Lord, it should not come into the house of the Lord to be accepted; 
Soul put for Life.  for by bread for their souls, may be meant, the bread that they have to maintain their lives, for so we find the Scripture calls the soul, 
Mat. 6. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the life of a man, in Mat. 6. 24. Is not the life more worth than meat? the words in the original are, Is not the Soul of man? It is here the bread for the soul, that is, the very bread that they have to maintain their lives, their necessary bread that they have to live on; although they should be willing to offer that to the Lord, it shall not come unto him. Now this is as if the Prophet should say to them, 
Expos. 2.  Now you cannot be brought to them to offer your superfluity to God, but your condition shall be such as if you would offer the necessary bread you have to preserve your lives, if you would offer that to God, God will not accept of it: As if a man were so poor that he were ready to starve, and yet for all that such a man would say, Well, though I starve, yet I will offer this I have to live on, and I would offer this to God rather than have it myself, now you would think this should be an argument of a great deal of devotion. But the case shall be now, that though you would seek God with such earnestness, yet the heart of God shall be so hardened against you as they will not be accepted.  
Those who in time of prosperity are loath to deny their ease, 
Obser.  and loath to lay out any thing of their superfluity for God, but time may come that though they should be willing to bite off their very nails, and pluck out their eyes, and tear their very flesh in indignation for their sin in respect unto God any way, yet this God shall not vouchsafe to have regard unto. 
Use.  Therefore this learn by it, to seek God while he may be found, and not to stand upon your own terms with God in the day of your prosperity, and to say, I cannot spare this and that for him; but if we deny God now what is his due, though we would give to him hereafter that that our lives lay upon, yet it shall not be accepted.  
3. Bread for their souls: 
Expos. 3.  that is, they shall have no more bread than will serve for their very life from hand to mouth, they shall have nothing to bring to the House of the Lord, they shall be so put to it, when they are in captivity, they shall be kept so strictly, as to have nothing but bread and water, nothing but from hand to mouth; they shall be far enough from having any thing to offer to the Lord, to be accepted of him; if they should think of bringing any thing to the House of the Lord, alas! what have they? nothing but a little bread for their soul.  
From whence the Note is this, 
Obser.  To have no estate to offer to God in his service, in the ways of his public worship is a great affliction. It follows.    

VER. 5.  What will ye do in the solemn day, and in the day of the feast of the Lord? 
NOW they shall remember their solemn days, their feasts, and see themselves cut off from any further enjoying of them, 
Explic. 1▪  it must needs be a great sadning unto their spirits to think what days once they had, Oh what solemn times and feasts that they did keep to God; for any to sit down in times of affliction and say, I remember what days of joy in the service of God I once had, but now they are gone, Oh! the days that I was wont to have, how sweet were they? but all is now past and we must sit down in sorrow and affliction. There was a time (saith God by the Prophet) that you would not suffer any to go up to the feast, but now you shall be far enough from Jerusalem or any other place of Worship, and the very remembrance of those solemn days shall be grievous to you, Oh! what will you do in those solemn days? Those solemn days were days of joy, in Numb. 10. 10. Thus I think some carry it, they make those feasts to be the feasts that they should have gone up to Jerusalem in; 
Explic. 2.  but I take not this to be the scope of the holy Ghost here, but rather thus; by the solemn Days and Feasts of the Lord is here meant, the solemn day of God's wrath and vengeance upon them; now for the making out of that I shall show first, that in Scripture the day of God's wrath is called the solemn day, and the day of God's feast is the day of his wrath, a day wherein God feasts.  
First, The solemn day it is the day of God's wrath, in Lament. 2. 22. Thou hast called as in a solemn day, 
Lam. 2. 22▪  my terrors round about, so that in the day of the Lords Anger none escaped. So that the solemn day is the day of the Lords anger there.  
And Secondly, The day of God's Feast, that time when God doth execute his wrath upon wicked men is the day of a feast to God. 
Revel. 12. 17, 18.  In Revel. 19 17, 18. verses, (besides other texts) An Angel cried with a loud voice to all the fowls that fly in the Heavens, Come, and gather yourselves together to the supper of the great God, that ye may eat the flesh of Kings, and the flesh of Captains, and the flesh of Mighty men, and the flesh of Horses, and of them that sit on them, and the flesh of all men both free and bond, both small and great: it is the day of the Lords feast. Now 'tis a solemn day, 
Why so called.  a day of the execution of God's wrath, because now God executes wrath publicly and brings much wrath together. Thou hast called as in a solemn day my terrors round about. You know that in the day of a petty Sessions there may be some justice done, but more privately: But in a day of solemn Assizes, when there is a full Goal delivery, than judgement is done publicly; so God executes justice sometimes upon men particularly, but God hath his solemn day to execute his judgements publicly before all, and then the Lord feasts.  
The day of execution of God's wrath upon wicked men is a day of feast, 
Why a day● of Feast to● God.  upon this ground.  
First, Because the day of their feasts were days of slaying sacrifices, so they should now be slain, and God would account even their bodies that were slain to be as sacrifices for this great feast of his, 
Isa. 34. 6.  In Isa. 34. 6. The Lord hath a sacrifice in Bozrah, and a great slaughter in the Land of Idumea. And in Zeph. 1. 7. 
Zeph. 1. 7.  The day of the Lord is at hand, the Lord hath prepared a sacrifice, he hath bid his guests. And then it shall come to pass in the day of the Lords sacrifice, that I will punish the Princes, and the King's Children etc. He hath bid his guests; so here's the feast of God, and the slaughter of great men are here, the dishes as it were of sacrifice that God would have at this his feast, 
Soldier's Gods Priests.  the Executioners of God's wrath are now his Priests to kill his sacrifices. Soldiers and Executioners they are turned the Priests of God for to kill his sacrifice for this his feast. 
jer. 6. 4.  Hence in Jer. 6. 4. Prepare ye War against her, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  it is in the Original, Sanctify the War; and in another Scripture, those that were the executioners of God's wrath, were called Gods Sanctified ones.  
And then further, 
Sanctificate super eam bellum.  A day of Feasting is, a day of Rejoicing; this day of the execution of God's wrath upon sinners, especially great sinners that do escape men's hands, it is a day of Rejoicing to God, as in a day of Feast: And this word that is translated Feast, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  it signifies Dancing, it is a day wherein the Lords heart doth as it were leap within him because of joy, 
God's wrath why called Wine.  God rejoices in the execution of his righteous judgements upon them; therefore God's wrath in Scripture is called Wine, They shall drink of the Wine of his wrath: 
Ps. 75. 8.  the Lord at length when sinners continue impenitent is as much delighted in the execution of his Justice, 
Rev. 14. 10▪  as men can be in drinking of Wine. 
Explic.  In Deut. 28. 63. As the Lord rejoiced over you to do you good, 
Deut. 28. 63.  so the Lord will rejoice over you for evil. And in Ezek. 5. 13. Thus shall mine anger be accomplished, 
Ezek. 5. 13.  and I will cause my fury to rest upon them, and I will be comforted. (It's a very strange expression.) Oh! let us, my Brethren, take heed how we rejoice in sin, God may rejoice in the execution of his Judgements upon us due to our sin. Men have their days in joy and mirth in sin; and God hath his days of joy and mirth in the execution of his wrath; Oh! how sad is the condition of a creature when the infinite merciful God shall rejoice in his ruin! Surely then, if God doth so rejoice in the exceution of his wrath upon wicked men, than the Saints also may rejoice; 
the Saints rejoice in God's vengeance.  in Psal. 58. 10. The righteous shall rejoice when he seeth the vengeance, he shall wash his feet in the blood of the wicked: Taken from the custom of those Countries, that were wont after their travels to wash their feet with cold water, 
Ps. 58. 10 illustrated▪  and that did refesh them: so the blood of the wicked should be refreshment to the righteous. Now this is not an insulting joy over them, 
Yet not an insulting joy.  but rejoicing in the honour that God hath, and in the good that doth come to the Church by the execution of such men, both unto God and to his people. 
Ps. 58. 11▪  So that it follows in Psal. 58. 11. Verily there is a reward for the righteous; verily there is a God that Judgeth in the earth. 
but joined with pity.  The Saints may look upon wicked men when they see them executed and pity them as men; but they may rejoice in this, because they see such a spectacle before them as makes this Scripture to be good, Verily there a reward for the righteous; verily there is a God that judgeth in the earth. And in Psal. 52. 6. The Righteous shall see, 
And mixed with fear.  and fear, and laugh: Mark, though he may rejoice, 
Psa. 52. 6.  yet he must have fear mixed with it, he shall see, and fear, and laugh. And note, that Scripture is spoken of a great Courtier, of Doeg, one that was a most desperate enemy to God's people, one that watched all the ways he could to do mischief, and especially to do mischief to David, and he was the man that came and stirred up the King against David, this 52. Psalms, is made concerning this Doeg, and a Prophecy of his destruction, saith the Spirit of God, The Righteous shall see, and fear, and laugh: 
Note.  If a man can keep his heart spiritival, sanctifying Gods Name in the beholding such an object, those that are eminent wicked men brought to execution, he may Lawfully according to the mind of God, feast his eyes in the beholding of it, such a day is called the Feast of the Lord. And the Lord doth not use to feast himself, but he calls his Saints to feast with him; 
Prov. 11. 10.  in Prov. 11. 10. When it goeth well with the righteous, the City rejoiceth, and when the wicked perish there is shouting. And this is according to God's mind it should be so. And therefore Christians above all men should be far from a proud insulting even over these men, but yet when God lays an▪ object before them wherein they may see the answer of so many prayers, and the fruit of the cries of so many thousands that were oppressed, yea, of so many thousand conscience▪ oppressed ones, that have cried against such a one, if at the stroke of God, they with hearts lift up to him shall give a shout that shall come up to the Heavens, 
judg. 5. ult.  this pleases God, and the holy Angels, and it is music fit for the day of the feast of the Lord; thus the Saints may do in the day of the feasts of the Lord.  
Yea, 
Expos. [You]▪  but saith the holy Ghost here by the Prophet, But what will you do? the Saints may do thus when God makes this his feast in the execution of such eminent wicked men, he calls you to it, to rejoice and bless his Name, he bids you look here and see, is it not good waiting upon me? the Saints may do so and bless God, But what will YOU do in the day of the feast of the Lord? What will wicked men do in that day? what will become of all your jollity? what will become of all your stoutness, and wilfulness, of all your pride, of all your scorning, of all your vain hopes, when this solemn day comes, and when the feast of the Lord comes? 
Isa. 10. 3.  In Isa. 10. 3. we have a Scripture parallel to this, What will you do in the day of visitation? what will you do, and to whom will you fly for help, and where will you leave your glory? Can you tell what in the world to do? You can tell what to do now, you have your wills, and pride it, and stout it out now, but what will you do in the day of visitation, when Gods solemn day and this feast comes? Oh! what can they do but as the great and mighty men, Revelations 6. they cry to the hills to fall upon them, and to the mountains to cover them, for the great day of the Lamb's wrath is come. Those that are the most bold and presumptuous in their sins, when this day of the Lord comes they shall be in the most miserable perplexity not knowing what to do, 
The perplexity of wicked men in the Lord's day.  they know not how to bear that which is upon them, nor how to avoid it, nor what course to take, what can you do in such a day? For,  
First, All your comforts they are gone, all such things that your hearts closed withal and made as Gods to yourselves, they are gone.  
Secondly, Now God himself fights against you, in Isa. 13. 6. Howl ye, 
Isa. 13. 6.  for the day of the Lord is at hand, it shall come as a destruction from the Almighty. But it may be you look only upon such and such men that are the Instruments. No, but it is a destruction from the Almighty, 
illustrated.  and therefore what can you do?  
Thirdly, Conscience in that day that will terrify you.  
Fourthly, You shall not know whither to go for help: To the creature, that cannot help you, your vain hopes in the creature hath the very heartstrings of them broke, you thought that you might shift and help yourselves there, but now you see there is no help there.  
What then? you cannot go to God, than the very thoughts of God must needs be terrible to you, and then what will you do?  
Further, For these miseries they are but the beginning of sorrows, this day of the Lord it is but a preparation for another day; there is yet a more solemn day of the Lord in coming than this present. Oh! what will ye do in the day of the Lord? Howsoever a man may resolve to set a good face upon a thing; Oh! but my Brethren, 
Some p●t a good face on it even at death, whose souls yet are full of terror.  though you cannot see daunting in a countenance, yet did you but see, the black bosom, and the woeful guilty spirit that there is by sin within, you would know that they could not in the world tell what do do in the day of the Lord.  
It's strange what a man may do even before death, in the presence of men, although his own conscience tells him quite otherwise, and though men are ready to be taken with dying men's expressions, yet many times there is much deceit in them.  
Why you will say? What a man doth profess when he is ready to die, certainly it must needs be a truth.  
There is a notable story concerning this that Bishop Latimer hath, in one of his Sermons, he tells of the desperate stoutness of a certain man's heart even when he was to die: as he was ●iding he comes to a place where the execution of a man was to be, 
[See King Jame's Declaration upon the execution of Sir W. Raleigh.  he turns aside, and when the people saw him they made way, and he comes to speak with the man, and both he and all that were about him could not get out of him to give glory to God for the guiltiness of the fact for which he was to be executed, but stood out in it, that he was not guilty; and when they could get nothing out of him they turned the ladder, 
A notable story of B. latimer's▪  and the rope being cut and he down, they thought the life had been gone from him, but at length they saw a little motion in him, and by rubbing and cha●ing of him they got life, so as he was able to speak, and then he confessed all; that he was guilty of those very things that he had took upon his death that he was not. Thus it's possible for men in the stoutness of their hearts even at the last rather to venture their souls upon it; and well may they that ventured their souls so much before upon other things, think that they may make bold with God at such a time as this is. But howsoever there is much dejection of spirit, and they know not in the world what to do. Well, it's happy for us to consider what we do, and to lay to heart what we have done, that so in such a day of the Lord as this, we may know what to do; the Servants of God who have walked conscionably before him, they know what to do in the day of public calamity.  
` For first ', They can bless God that ever they knew him, that ever they knew his ways, that ever he put it into their hearts to fear his name.  
Secondly, They know what to do in a day of calamity, they can exercise their faith upon that Word in which the Lord hath caused them to trust, they can make it to be the support of their souls, and the joy of their hearts, even in such a day.  
Thirdly, They know what to do, they can sanctify God Name in his righteous judgements, they can see mercy and the love of a Father in the sorest and heaviest afflictions that do befall them.  
Fourthly, They know what to do; they can ease their souls by pouring them forth into the bosom of a gracious and reconciled Father.  
Fifthly, They know what to do; they can see beyond all these present evils, they can see Immortality and Glory, they can see that on the other side a little beyond these troubles and afflictions, 
job, 13. 15 & Chap. 19 25.  there is an everlasting joy and day of peace coming to them. A Job can tell what to do, he can profess that though God kill him he would trust in him. A David can tell what to do, 
Psal. 119.  In the multitude of the sorrows that I had in my heart, thy consolations refresh my soul. A Habacuk can tell what to do, 
Hab. 3. 17▪  Although the figtree should not blossom, nor fruit be in the vines, the labour of the Olive shall fail, and the fields shall yield no meat, the flocks shall be cut off from the fold, and there shall be no heard in the stalls: yet will I rejoice in the Lord; yet will I joy in the God of my salvation: Thus you see the Saints they know what to do in such a day; and this is the excellency of grace, that it can never be put so to it, in any straight, but it can tell what to do; as David said to Achish in 2 Sam. 28. 2. Surely thou shalt know what thy servant can do. So the Saints in time of common distresses they should set their graces so on work that all may see what their faith, and humility, and patience can do, that they may be able to say, well, you shall see now what the Servant of the Lord can do: If one should say to one that hath made profession of Godliness, 
A quest. to a Professor▪  You spoke much of the excellency of grace, but what can you do with it? The answer that such a one may well give, 
The Answ.  is this: When you cannot tell what to do in the world nor which way to turn yourselves, yet through God's mercy I can tell what to do. Grace will be able to carry a man through fire and water, that faith of mine, and the grace that I have gotten by the Word, that you can scorn at, it's that doth through God's mercy enable my soul to rejoice, yea, to triumph in Tribulations, Can you do that? You can rejoice now when you are in a Tavern, but in the day of Tribulation, when a dismal day shall come to the world, what will you do then? I thank God I have that that can rejoice my heart in such a day as this is; and that that I have gotten by the Word, and by prayer, and by the Ordinances, can enable me to do that that you cannot do; that's something, that when a man in times of Tribulation can carry himself above all, so that men or devils are not able to put him in such a case as he cannot tell what to do. It follows.   

VER. 6.  For lo, they are gone, because of destruction. 
But do you say to us, What will we do in such a day? Why, we know well enough what to do, we have a way to help us; if all your threatenings should befall us, yet we can have help: why, 'tis not like that all this misery and disolation that you prophesy of, it's not like that it will come suddenly; then surely we know what to do, we will get to Egypt, that's not far off; and if we cannot live here in our own Country, we will go to Memphis, that's a brave City and there we may live well enough; Many of us are Merchants, and Memphis is as great a place for Mercandize as where we live, and we will get thither.  
Thus carnal hearts have always some shifting thoughts and some plots in their heads thinking of ways to provide for themselves, 
Obs. 1.  and indeed it's this that takes off the hearts of men from humbling themselves before the Lord and making their peace with him, 
This hardens them▪  because they think they may shift off God's strokes thus and thus, therefore they do not fall down with trembling hearts before the Lord, and cry unto him, Lord, what wilt thou have us to do? but they know what to do themselves; and were it not for this, that their hearts were thus taken off by shifts, Oh! what humiliation would there be then before the Lord, what subjecting to him, 
Isa. 57 10▪  what seeking of him? Isa. 57 10. Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope: thou hast found the life of thine hand, therefore thou wast not grieved. Thou thoughtest thou couldst tell what to do, therefore thou wert not grieved. When God doth intend mercy to men, he takes them off from their vain hopes, from all their shifting reasonings, and then mercy is at hand. When the hearts of men are brought to this, to cry, Men and Brethren, what shall we do? and as Jehoshaphat, We know not what to do: but our eyes are towards thee: I say, when men's hearts are taken off from all their shifts, and they come to this pass; As for any thing in ourselves we know not what to do, but only our eyes are towards thee; then is mercy at hand, and never till then. And therefore all the time that you are reasoning thus in your own imaginations, all that while you are far from mercy.  

For lo, they are gone to Egypt, because of destruction.  
The Prophet speaks here of a thing as if it were done already. Although they were in Samaria, and in the Cities of Israel, yet saith the Prophet, Lo, they are gone to Egypt: the wrath of God was too hot for them in their own Country, and away they are gone and got to Egypt for a refuge.  
Carnal hearts in straits will rather make any thing to be their refuge than God. 
Obs. 2.  And my brethren, just these for all the world have been (I fear) and it may be yet are the thoughts of many among us; Why, (think they) Ministers of God they threaten Judgements, 
Applied to England.  that God hath a controversy against us, and we see now some tokens of God's wrath upon us; Well, let the worst come that can, we hope to shift some way or other, we may get into Holland, or Germany, or France, or New-England, if the worst come that can, I hope we may have time enough to get one way or other to make shift to live; 
We should think of helping our own Nation, rather than of flying.  and these back-doors that their eyes are upon, have made them less solicitous about, and less helpful in the great things that God calls all with a loud voice to join together with all their strength, that they may deliver their own Land from that heavy wrath that hangs over you. Well, notwithstanding men's thoughts are for shifting, it will prove that all will be vain. Saith God, You think to shift to this place and the other, you may be disappointed, for Egypt shall gather you, and Memphis shall bury you, my wrath and sore displeasure shall pursue you thither. It's a vain thing for men to seek to fly from the presence of God: 
When a man may fly.  But certainly in some cases a man may fly from danger: As in regard of men's Relations and Stations, they see that their work is done in one place, and God by providence opens them a door to another, though not out of distrust, but if when God calls for further work here and there is no door opened by providence, but what's broken open by themselves out of a distrust and slavish fear only to provide for the flesh, I say, such may expect wrath to pursue them wheresoever they go, their safest places may prove to be their graves, Egypt shall gather them, (that is taken from the gathering of dead bodies) Memphis shall bury them: 
Memphis.  Memphis was a principal city in Egypt that now is known by the name of Grand Caer, 
Grand-Caer.  your Merchants and Mariners they know that City that here the holy Ghost speaks of by that name; and than it was called Memphis upon the name as some think of one of the King of Egypt's Daughters. 
The Pyramids there.  A City very famous in Egypt for the Pyramids and the King's Sepulchers that were there, and the City that stood very commodious for traffic because it stood upon the River Nilus and there was multitudes of streets, 
The number of the fleets.  I am loath to name you the number for indeed it is incredible, only this thing is remarkable that generally all the streets had at each end of them two gates so that they might be locked up as a Tower; and it may be the holy Ghost may allude the rather to that, in saying, Memphis shall bury you, because every place was shut up, and it's the same City that you read of in the 19 of Isaih.  
Now say they, We will go to Memphis a brave place for traffic, and a very commodious City, a very safe City that hath all the streets like so many Towers and we will go and help ourselves there. 
Expos.  Yea, but Memphis shall bury you saith God.  
From thence the Note is, 
Obs. 3.  That it's a great affliction to be forced to leave ones own Country, and never to return again, but to lay our bones in a strange Land. The Lord hath sent many of his servants into other Countries to live among strangers, some there are that have gone among strangers, yet through God's mercy they have not so gone but God hath given them liberty to return again, 
See Vindication in Answer to Mr▪ Edwards.  and though their going hath been (as you know) much aspersed of late, yet when more weighty work may give leave I make no question but you will be fully satisfied so as you shall acknowledge a special hand of God even in their going. But here specially the Jews did account it a great misery to die out of their own Land. 
Buxtorf.  Buxtorfious in his book called the Jewish Synagogue, 
Synagoga judaica.  relates such a Tradition that the Jews have, They do believe that the Resurrection at the great day shall be at Jerusalem of the Jews, that wheresoever any of the Jews have lived and died, 
A jewish tradition.  yet they shall rise up at Jerusalem, therefore when many of them that lived a great way off did begin to grow old they would leave their station and go as near to Jerusalem as they could: 
per meatus terrae.  for this is their Tradition, that their bodies shall come through passages of the earth all along to Jerusalem, and that they may prevent the trouble of coming so far under the ground, therefore they remove their dwelling to dwell near Jerusalem. And this is the vanity of spirit that they are left unto. But though that be a vanity, yet certainly it's an affliction to any to be out of their own Country, and there to live and die; but if it be a great evil to fly from ones own Country for fear of destruction, and to have the place they fly 〈◊〉 be made as their grave, what a great evil is it then for men meerlie out of love for advantage to leave places where before they did or might enjoy communion with the Saints, to leave the Ordinances of God, to go into other places among Papists, and Heathens where they cannot have the freedom of God's Worship? Now such as these are should find these places to be labyrinths of miserable perplexity to them, it is just with God it should be so, seeing they out of love to gain would thus venture themselves, and therefore let men take heed of this how they go upon any private respects from places were God's Worship may be had to places where they cannot enjoy it. It follows.   

The pleasant places for their Silver, Nettles shall possess them; Thorns shall be in their Tabernacles.  
The word that is translated pleasant places for Silver, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desiderin argenti.  it is, the desire of their silver.  
First, It may have reference to this, to their furniture of silver, that nettles shall grow where they wear their fine silver things, 
Expos. 1.  their fine Cupboards of plate, and household stuff that they did take so much delight in, as in Lament. 1. 7. Jerusalem remembered in the days of her affliction, and of her miseries, 
Lam. 1. 7.  all her pleasant things that she had in the days of old. Mark but these two things from this text, Jerusalem in the days of her affliction and misery. My Brethren, there may be days of affliction, and yet no days of misery, the Saints may meet with days of afflictions, but not of misery; the wicked when they meet with days of affliction, they meet with days of misery; but the thing I note that text for is this, They shall remember all the pleasant things that they had. Oh! they shall think then, what fine Cupboards of plate they were wont to have, and all their fine things; so here, here's a threatening that there should nettles grow in the very place where their fine household stuff stood, such a place of the house where such a fine Cupboard of plate was, all shall be so demolished that perhaps Nettles and Thorns shall grow there.  
And then secondly, The places where they hid their Silver, as you know in times of War men will hide their Silver, and they think they may come back again and have them, but saith God, you shall go far enough from them, and I make no question but another Generation may find treasures of silver in the Countries, in the midst of Nettle bushes and Thorn bushes.  
Thirdly, It is their delightful houses adorned with silver, that were so glorious to their eyes, all now is gone saith God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and Nettles and Thorns shall grow up, they shall Inherit, so the word is; you hope to leave these brave houses to your children to inherit, but now saith God I have other Heirs for your houses than your children, I have Thorns and Nettles to inherit them, for so the word is in the Hebrew, They shall inherit. It's a lamentable spectacle to see places where fair buildings have been that now Nettles and Thorns should grow, as it is like to be if these Wars hold in divers places of this Kingdom, that was the complaint heretofore of Troy, 
Sedges est, ubi Troja fuit.  There was Corn grew where once Troy was, it was made a ploughed field, but to have Nettles grow it is worse, for where the plough goes there are inhabitants, but where Nettles and Thorns are that's a desolate wilderness. Travellers tell us, that in many places of Germany, 
Germany.  when they go by where brave buildings were, there's nothing now but bushes and nettles; the Lord deliver us from such a heavy stroke as this is, 
Isa. 32. 1●▪  this is threatened in Isa. 32. 13. Upon the Land of my people shall come up briars and thorns, yea upon all the houses of joy in the joyous City. Would it not be a sad spectacle to see such a City as this to have the buildings overthrown and to have Nettles and thorns in your fairest streets come up? 
London.  yet sin is such a ruinous thing as this. And then in Isa. 34. 13. Thorns shall come up in her Palaces, Nettles and Brambles in the Fortresses thereof, 
Isa. 34. 13  and it shall be a habitation for Dragons, and a Court for Owls; the Owls they shall keep Court there. In our Courts we know what abundance of sin was there, now the Owls shall keep Court there instead of these Courtiers that lived so bravely there formerly. Oh my Brethren! sin is a leprosy that infects the doors of our houses: there's a notable story in 2 King. 25. 9 it said of Nabuchadnezzar, 
2 King. 25. 9  That he burned the House of the Lord, and the King's house, and all the houses of Jerusalem, and every great man's house burned be with fire. There is a great deal of sin committed in great men's houses, and at this day how have the great men of the Land almost in all places showed a spirit of Malignity against the work of Reformation, Oh how just with God is it that the houses of these great men should s●ffer; this that here is threatened in my text, and many of them have been spoiled already, and if God give them not hearts speedily to see the evil of their ways it's very probable that within a few years this text of mine may be fulfilled upon them,   

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

VER. 7.  The days of Visitation are come, the days of Recompense are come. And of Recompense. 
GOD hath his set time for the Execution of Judgement. 
Obs. 1.   
What good is it to a Malefactor that he is let alone a while in the Prison, 
Admonition  when he knows that at such a day of the Month must be the day of his Execution?  
The day of Visitation and Recompense, 
Obs. 2.  i.e. of Enquiry for all thy evil.  
Your Judgements they are none other but, Recompenses; you may have vain pleas and reasons to justify yourselves, but when God comes to visit you he will deal with you in away of Recompense proportionable to your ways; If you would fall down and acknowledge your sins and your need of Mercy, than it may be you may find Mercy; but if you will stand to justify yourselves, then expect that God when he comes, will come in a way of Recompense.  
And now my Brethren, Oh! what a desperate venture is this, that men will venture to deal with God in a way of Recompense, whenas you may be dealt withal in a way of mercy?  
You will say, 
Use To those that say they do what they can.  Who are those that will deal with God in a way of Recompense?  
Certainly those that will plead and justify themselves, and will say, God knows I do what I can, and this is not so much my fault as others: Then expect that God when he comes to deal with you he will have your pleas to be fully examined, and if it prove that your pleas will hold, you shall have accordingly; and if it prove that your pleas shall be found false, than you shall be dealt withal in a way of justice. Will you venture? dare any of you venture upon your Pleas to stand it out? if you say, you do what you can, you will be tried by it, and you shall be recompensed accordingly; and if it be found indeed that you do what you can, you shall be saved; but if it be found you have not done what you could, you shall perish eternally: Will you venture? certainly, whatsoever you stand pleading to justify yourselves by, you may expect that God will deal with you in a way of Recompense.  

The days of Recompense are come.  
Twice come: 
Expos.  as it is said, Babylon is fallen, is fallen. Israel was in a way of Recompense and would hardly be moved with any apprehension of danger, and therefore you have it twice repeated.  
From thence the Note is this.  
That the apprehension of an evil presently coming, 
Obs. 3.  that terrifies the soul. You have a notable text for that in Ezek. 7. 6. An end is come, 
Ezek. 7. 6  the end is come; and then in the next words, Behold, it is come again. In one little verse three times, An end is come, the end is come; behold, it is come. And in the verse before, it comes, and in the verse after, it is come; five times God tells them that, it is come. Then saith my text,   

Israel shall know it.  
Wicked men will not know till they feel; 
Obs. 4.  when they are struck, than they will know. The best knowledge of God's displeasure it is from the causes, but if men will not know from thence, they shall know from the effects. In their prosperity they had many false Prophets that soothed them up, so, that they were kept from knowledge, but now when they had felt God's stroke, than they should know; but he doth not tell you what you should know. They should know these things.  
First, They should know what a great God it is they have to deal withal.  
Secondly, They should know how vile a thing sin is.  
Thirdly, They should know the vanity of all their shift.  
Fourthly, They should know the dreadfulness of Divine wrath.  
Fifthly, The faithfulness of God's Prophets.  
Sixthly, They should know the wisdom of those who dared not do as they did.  
Seventhly, They should know the folly and vanity of all the false Prophets that did seduce them before; they should know, that the Prophet is a fool, and the spiritual man is mad. Oh! the knowledge we have of these things in time of affliction, 
The saying of a Germane Divine.  is another manner of knowledge than we know in the time of our prosperity: It was the speech of a Germane Divine in an affliction, In this disease I know what sin is, 
See Melchier adam's de vitae Theolog. Germ.  and how great God is in this disease. And yet he was a Divine, why did he not know before? No truly, I never knew what sin and God was so before.   

Now Israel shall know.  
The knowledge that men have of the truth of God in time of affliction, 
Obs. 5  is a working knowledge. I appeal to you; How many of you in the time of your sickness and afflictions have known things after another manner than ever you knew them before? It follows;   

The Prophet is a fool, and the spiritual man is mad.  
In the time of Affliction they shall cry out that those are fools that did seduce them. 
Obser.  One that died not long since by the Exchange, cried out of his keeping company with lewd Ministers that did encourage him in his ways, and that did harden him against Religion and the Saints of God.  
In former times we know how men would close with wicked Ministers, and how they would be hardened in scorning at Religion, and Puritans, but these will have cause upon their sick beds, and death beds, to cry out of them, for they would tell them that they need not be so strict and so pure: take heed now how you be deceived by those that account themselves spiritual men, they here in the text upon experience find that the Prophet did but befool them, and those that had such glorious titles of spiritual men, that they were but mad; and if you take not heed some that are here may find it hereafter true upon their death beds, that they may cry out of such and such Ministers that did persuade them to such and such things.  
But truly 'tis no excuse to men, 
Observe.  though they should be led aside by Ministers and others, for you shall find what's the reason that they were given up to Prophets that were fools, it follows in the text: For the multitude of their iniquity, and for their great hatred. Thou hadst a wicked and a vile heart that did hate God's people and the ways of godliness, and therefore it was just with God to give thee up to those that thou seest now to be fools and madmen; Oh! it's just with God when men's spirits are against the true Prophets of God, to leave them to Ministers that should cozen and undo their souls everlastingly.    

VER. 8.  The watchman of Ephraim was with my God: but the Prophet is a snare of a fowler in all his ways, and hatred in the House of his God. 
IN this, and the former Verse God charges (as the cause of much evil in Israel) the false Prophets, but yet through the People's sin, for it was through the multitude of their wickedness that they were so guided by those false Prophets, whom they followed in times of their prosperity. But God would have a time wherein they should know they were but fools, and the spiritual man but mad. And this was likewise because of their great hatred, the great hatred of the the true Prophets, their spirits were against them, and therefore God gave them up to those that were false: the same argument follows here in the vl verse, The watchman of Ephraim was with my God: but the Prophet is a snare of a fowler in all his ways, and hatred in the house of his God.  

The watchman.  
Such who profess themselves watchmen, that take upon themselves glorious titles, Prophets and Ministers of God are called watchmen: and these made great profession that they would be as careful to foresee, and labour as much to prevent danger to the People as any of them all, they professed to be very useful unto the people, and to be as much for God as any, 
Obs. 1.  but they were a snare; and this title of theirs, and this profession of theirs proved to be a snare unto the people. Many vile things are hidden under fair and glorious titles, as many excellent things are disgraced under base and ignominious titles: You know what a deal of evil was lately covered among us by names and titles, as the Clergy, and the Church; and likewise what abundance of good had dirt cast upon it by titles, as Conventicles, and Puritans, and the like; and now the titles of things may be changed into others, but may be as dangerous some other way, as formerly these titles were both one way and the other: Let people for ever take heed of titles and examine what lies under them, be not led away one way nor other, either by fair or specious titles, or by ignominious titles; Ordinarily people that do not examine things to the bottom, they are taken with names and titles. But somewhat of these heretofore.   

The watchman of EPHRAIM.  
The people of Israel, the ten Tribes they had no mind to the true watchmen, because they threatened hard things against them, they were willing to close with any others that would preach more pleasing things, so they might set one against another, and this quieted them; although the truth was, that these watchmen were a most grievous snare to them.  
Thus many who have carnal hearts, 
Expos.  and are not able to bear the evincing and threatening power of the Word in the mouths of the true watchmen, of faithful Ministers, they seek to help themselves by the opinions & judgements of other Ministers, and so think they are safe when they have the opinion and judgement of some that are learned, and have repute of godliness too, for so certainly these watchmen had here; and then they can set the opinion and judgement of one, against the opinion and judgement of the other, they think they are safe now and may be quiet, yet this proves a dangerous snare.  
When there is clear conviction of a truth, 
Obs. 2▪  it is a dangerous thing out of a lothness to yield to that, to seek the opinions of others. I confess when a man hath the opinion and judgements, and if out of love to the truth that he might be confirmed in the Truth, or that he might know fully what the Truth is, for him to seek help from others is a good thing; but if out of distaste to a Truth, if because the heart is weary of it, and would fain not have it to be true, because it may bring some trouble, upon that ground he goes to seek the opinion of some other, and hopes before he goes that he shall find the opinion of others to be contrary, and so he may have something to quiet his spirit; this is a great snare to the souls of those that have been guilty of it.  
The Watchman of Ephraim: Ephraim had Watchmen as well as Judah.  
No cause so ill but will have some in the place of Watchmen that have the repute of wise, 
Obs. 3.  learned, and judicious men to maintain it.   

The Watchman of Ephraim was with my God.  
They professed more than ordinary judgement in the knowledge of God's mind, and acquaintance with the ways of God, and yet they were snares to the people. Whence observe:  
Every man in his erroneous opinion doth pretend to be with God, 
Obs. 4.  and for God; and without this indeed he could never be a snare to those that profess themselves to be the people of God.   

With my God.  
It must needs be a great grief to those who have the true knowledge of God, 
Obs. 5.  and indeed have interest in him, to see others who are false to maintain that which is evil; and yet to pretend to God, as if they were for God, and for the glory of God, and to set up God as much as any. The Prophet seems to speak in grief and trouble, these Watchmen of Ephraim, those among the ten Tribes, they will pretend to be for God, to be for my God.  
Vatablus hath a further Note upon this, 
Vatablus Ephraim fecit sibi speculatorum, id est pseudoprophetas eosque vult audire simul cum Deo suo, audire & colere tam Idola quam Deum, tam falsos quam veros prophetas quae est mera insania.  (saith he) Ephraim made to himself a Watchman, and would hear him, and would hear them together with his God, like madmen would hear them together with God, and so they would worship Idols and God too, they would seem to respect the true Prophets and false Prophet, both which is a mere madness, (thus he.)   

The Watchman of Ephraim was with my God.  
They would not wholly depart from God, 
Obs. 6.  and yet they would maintain false worship, they would mingle both together.   

But then, The Prophet is a snare, a snare of a Four.  
That is, he catches poor simple deluded souls as a Fowler catches the bird with casting baits that are pleasing unto the bird, 
Expos.  hiding from the bird the snare that presently comes upon it: so saith he, the watchmans of Ephraim do thus, First they come to the people with very fair and specious things, and labour to drop in those principles, and do not discover what inferences they intent to make of them afterwards, they do not discover what designs they have, and what their scope is, for the present they come to them, and desire them to yield to such things that seem to be as fair as any thing in the world, and with much pretence that it is only for their good, and they intent nothing but good, now when they have brought them to yield to such things, they know that there are some inferences to be brought from those things that will make them to yield to other things, which had they been presented to them at first, they would never have yielded to, but the inferences lay at a distance as the snare doth, and they not seeing what would follow they are brought to yield to such things, that afterwards they cannot tell how in the world to avoid, but they must yield to further things: thus the Watchman is as a snare of a Fowler, that lays things that seem to be very plausible at first, but intent afterwards to bring the people to yield to other things that would be abhorred if at first they were presented to them.  
Good people, 
Applic.  as long as you live take heed of the snares of Watchmen in this kind. God would not have you submit to any thing, nor do any thing but out of faith.  
You must understand the ground from Scripture, 
Obs. 7.  and especially in the matters of God's Worship before you yield and submit to any thing, for otherwise though things may seem to be very fair at first, yet they may prove to be but snares before you are aware. Again  
And hatred in the house of God. 
Obs. 8.   
First, This Watchman is an object of God's hatred, in God's House; wicked Officers in the Church bringing in their superstition, and importuning and urging the delusions of their own hearts, seeking to comply with the times to preserve themselves in credit and esteem, and enjoyment of their livings, they are an object of God's hatred, these were the Watchmen that did comply with the times and sought their own ends, they were the object of the hatred of God; no people in the world whom God doth hate more than such kind of Watchmen in his House. And at this day we see how God hath cast shame and loathsomeness in the faces of such. They are hatred by way of exclamation: o rem odiosamit abominandam domo Dei. Oh hideous and abominable thing that such Watchmen should be pertaining to the Sanctuary.  
Or otherwise by way of efficiency, Watchmen are hatred, that is, they cause hatred, they cause my people to hate the true Prophets, and the Servants of God that would worship God in his own way; and indeed, there are no men in the world that are such causes of the hatred of the faithful Ministers of God, the Saints of God, as wicked Watchmen are, Who are the men that do stir up hatred and persecution against the Saints and People of God in former times, but evil and wicked Ministers?   

Hatred in the house of my God.  
But now, 
Quest.  Wherein doth the false Prophets seem to be enveighed against?  
I find some (and I confess not▪ 
Answ.  without some probability) understand all these of the true Prophets, 
Expos. 1.  and then the sense will run thus; You accounted the Prophets of the Lord, who declared the mind of the Lord faithfully to you, to be no other than fools and madmen, but you shall know that they were no fools, that they were no madmen; 
2 King. 19▪ 11.  so I find in 2 King 9 11. Wherefore came this mad fellow in? saith the Captain of Jehu, and in 2 Chron 36. 16. They mocked the Prophets and Messengers of God. 
2 Chron. 36. 16.  Here it is thought Ezekiels friends and acquaintance bound him, as thinking him mad, chap. 3. 5. And so we read in the Gospel of Christ's kins-folks, they laid hands upon him as thinking him to be mad; and so Paul in 2 Cor. 5. 13. Whether we be besides ourselves, it is to God. The true Prophets were thought to be as fools and madmen, and they were scorned and contemned as those that were spiritual madmen; but saith the Lord, they shall know in the time of their visitation whether they were thus or no: you shall find by your woeful experience that these were no such madmen as you thought them to be. And in time of affliction men have more honourable esteem of the true Prophets of God than at other times, those that were jeered at before, Oh! they were so wise, so precise and holy, and such tender consciences! Now they shall know how vain their thoughts were of them, when God's hand is upon such men as jeer at the Ministers of God for being so holy and the like, yet when the hand of God hath been upon them, they have sent for these men to pray for them above any men. 
Chrysostom▪ Theodoret. lib. 5. cap. 34.  So we read of the people of Antioch, though many of them did give their hands for the banishment of Chrysostom, yet being terrified by an Earthquake, immediately sent for him again. And so in Job, 33. 23. speaking of the time of affliction, If there be a messenger with him, an Interpreter one among a thousand to show unto man his uprightness. But further,   

Because of the multitude of thine iniquities, and thy great hatred.  
If you understand it of the true Prophets, the sense will run thus, You shall know in the time of your visitation, whether they were mad men and fools or no; it was upon the multitude of your iniquity and great hatred that you accounted them so, to be such fools and madmen before, it was because of the Malignity of your spirits and the hatred against the right ways of God; you had many exceptions against them, but the truth is, you saw nothing, but the Malignity of your hearts lay at the bottom, you accounted them fools and madmen because of the multitude of your iniquities. Men who are not so able to judge of things sometimes in controversy, yet they may have this rule to help them to judge of Ministers and of their cause, (who they are that are most like to be in the truth) by this rule,  
What is the side that men incline most to as they grow most in godliness? 
A Rule to help common people to judge of Ministers▪ & of their cause.  And what side men incline most unto, as they grow more loose and formal in their ways?  
Consider of that, If there be a Side or Party, you are not able to judge which is in the truth, there's some good men on one side, and some of the other; but you being weak and not able to examine the ground of things, take this Rule as a help: What is the Side that men most incline to as they grow in godliness? And what side is that that men most cleave to as they grow most loose and most formal in their way and profiting? When (I say) men whose multitude of iniquities increase, and according to the increase of the multitude of their iniquities, so they incline to a Party; I cannot but be the more suspicious of it, when I see the other way that the most conscientious men are, and the more the fear of God prevails in them, and the more strict they grow in their ways, they do more incline to another side; I cannot but think that there may be much of God there. 
A Caution to the Rule▪  And yet it's true, that the greatest Heretics that ever were have pretended great holiness, that must be granted too. But still, if this opinion were not of God, those that did indeed grow up in true holiness, the more holy they were, the less did they savour that way, though it had never such a pretence of holiness. And if it be but a pretence of holiness and not true, then certainly the more loose and formal professors grow, the more will they close with that way (if it be but a pretence;) so it is here, their hearts were taken off from the true Prophets of God through the multitude of their iniquities; the more they grew to looseness the more were their hearts taken off from the true Prophets of God.   

Further: The watchman of EPHRAIM was with my God.  
Still take it as concerning the true Prophets, that is, Even Ephraim wanted not watchmen to show them their danger in departing from God; though the ten Tribes did decline from God, yet such was God's goodness to them as they had watchmen that were faithful even among them.   

They were with my God.  
That is, They had such Whatch-men as looked upon God, as having to deal with God and not with men, as sent from God, as pleading for God, and hence they could not be taken off from their way, either by threats or flattery, they might have have had preferment as well as others, they needed not have been the But of the hatred and malice of men no more than others, if they would have done as others did. No, but they were with my God, the fear of the great God was upon their spirits, and they dared not do as others did, they resolved to be faithful with God, to approve themselves to God, come of it what would come they went on in their way, they left their means, and estates, and liberties, and lives, and all to God, it was for God to provide for them, it was for them to look to it that they did continue faithful to God. And thus the sense runs, If they were the true Prophets that were among the ten Tribes, than it is as an aggravation of the sins of the ten Tribes, that though they had many false Prophets, yet they had Watchmen that did continue faithful with God.   

And with my God.  
Those who have interest in God they rejoice when they see faithful Ministers of God keep close to God, 
Obser.  to set up God in all their ways, when they see them not to be set upon their own designs, not to warp this way or that way, but to make it to be their bent and aim to set up God, and to bring men to the knowledge of God, Oh! they rejoice in this. So the Prophet speaks with a joy, (if it be spoken of the true Watchmen) Oh! blessed be God that yet notwithstanding all the defection of the times and corruptions that there were, yet that there were Watchmen among Ephraim that were faithful with God, Oh they had no other designs but to set up God, and were willing to deny themselves in any thing so be it they might bring souls to God, thus the Prophet rejoices.  
And certainly it's a great deal of joy for the Saints to see Ministers of God to have clean spirits this way, to have no designs of their own, but to set up the honour of God among people. But even these Prophets as faithful as they were, yet they were accounted no other than a snare of a Fowler, and are even hatred in the house of their God, they are accused of being politic subtle men, who have cunning plots and reaches to set up their own way, that they are as bad as Jesuits, and such kind of Aspersions as these are the Devil casts upon them, and gets many good people to drink in these things, and those who, otherwise were accounted Godly and of great use in the house of their God are now become even hatred in the house of their God, the Devil hath so prevailed to bespatter and asperse them with such stories about them and reports of them as even these men that were the most faithful with their God, 
Aspersion on good Ministers.  yet now are looked upon as the troublers of the times, and as snares to people, and are even hatred in the house of their God, even by many people that otherwise have good affections: no way doth the Devil drive on his own designs more efficaciously than by this, Then by making the most painful, 
What Satan's great design is.  faithful, zealous Ministers of God to become even hatred in the house of their God, even among good people that are professors of Godliness. Thus Jer. 18. 22. They have digged a pit to take me, and laid snares for my feet. Isa. 29. 21. They lay a snare for him that reproveth in the gate.  
Further, Hatred in the House of his God. (Understand it still of the true Prophets) And then the sense further goes thus: Yet he continues in the house of his God, here he makes this his encouragement, that he is in the house of his God, he is in God's work though he be hated for it. God's Ministers they should not be offended though they find the like dealings among the professors of Religion, yet still they should continue in their work and employment with all faithfulness that God sets them about, and then all aspersions will wipe off in time, they will vanish and come to nothing.  
Calvin carries the sense of this somewhat different from what hath been said, 
Calvin. in loc.  in a middle way between both, and if not according to the full scope, yet it comes very near, thus he takes it; he takes the former part of the verse for true Prophets, and the latter part of the verse for the false Prophets, as if he should have said thus: There was a time that Ephraim had Watchmen with my God, and with his people, they had Elisha, and Elijah, but now the Prophet is a snare of a Fowler, and hatred, in the house of my God. This is a woeful change in places where people have had Watchmen that were godly, wise, zealous, faithful with God, but now these are gone, they are dead, many of them are banished, and many are with God in Heaven, and they have others now among them, as a just Judgement of God who are a snare to them, and hatred in the house of God, others who do succeed these blessed servants of God that are gone, they are like storms, and tempests, that do succeed fair and Sunshine weather, and if we take it thus for both, the true Prophets in the former part of the verse, and the false Prophets in the other; then there is a special emphasis in the change of the phrase [my God; and his God] the Watchman with my God, and hatred in the house of his God; the God of the true Watchmen, and the God of the false Prophets are not the same: those who pretend to worship God, and yet worship him in a false way, they worship another God, they have not the same God; and no marvel though there is hatred between true Prophets and false then; they must needs have hatred one against another who have divers Gods, My God, and His God, and yet both pretended to be for the same God.  
Yea, but saith the Prophet here, No, whatsoever their pretences are, they teach people the Worship of God not in a right way, God is not their God: And who they are that have most interest in God, let God Himself judge; not by giving the one more of the favour of the times than the other; for the false Prophets had more of this now: but 1. By the most appearing of the Spirit of God in men. 2. By the witness of men's consciences when they are going to appear before God. And 3. By what Christ shall own at his appearing. Oh! that I could tell how to sweeten these times I speak unto you of. God by providence hath cast me upon this Scripture. I know not how to give you the mind of God in this Prophecy by being thus plain.   

The watchman of Ephraim was with my God: and their hatred in the house of his God.  
Only one Note by the way that Arias Montanus hath upon the words, 
Ar. Montan. in loc. Dicta est oratio ex similitudine eorum qui in magna familiâ apud Dominum plurimum posse videntur etc.  saith he, This Phrase, Hatred in the house of his God; it's taken from such men as live in some great families, and seemed to have a great deal of power with their Lords, and abuse the power they have with their Lord, being continually by his table & bed side, they are a means to cause a great deal of hatred, and at length to undo others and themselves: So these Prophets are just like these men, they are in the house of God, and seem to have much intimacy with God in his House; but the truth is, they abuse this their intimacy to the hurt of themselves and to the hurt of others. And thus much for the Explication of the Eighth Verse. It follows.    

VER. 9  They have deeply corrupted themselves, as in the days of GIBEAH. 
THeir wickedness hath deeply- rooted its self, so the word here signifies; there's little hope to prevail with them, labour what you can, 
Obser.  their superstitious and Idolatrous ways have gotten such deep root in their hearts that there is no getting of it out. Sin, and especially that sin of superstition so deeply roots its self in the hearts of men if it be let alone but a little time that there is no getting of it out.  
And indeed there is little hope of the Reformation that is now in hand, 
Use.  that ever we should see it come to the full beauty and perfection of it until even God himself, 
England's reformation▪  either by some extraordinary hand of his should root out those superstitious principles that there are in many men, or at least by his own hand root out those that have such superstitious and Idolatrous principles rooted in them. We wonder that men cannot be taken off from superstitious ways, Oh! they are deeply rooted, it's not an easy matter to eraditate those ways and vile words of theirs; it's a blessed thing to take sin betimes, 
Our young ones may see.  and you that are young that have not other wickedness, and especially superstition rooted in you, you are those that its like God will make use of for the bringing this Reformation to perfection, you shall see the glory of it, it may be when others are gone and dead you shall come to see what God intended in all these stirs that have been among us, we find by experience the fruit of this in the hearts of men, what a deal of stir was there to take them off at first? Oh! but the root abides still in men's hearts, and there's this experiment of it, of the depth and root that superstition take, in men's hearts, That though men be content not to practise those superstitious ways that they did before, because now the times do not favour them, yet this we find, that men cannot be brought to leave off those things as sinful, but as inconvenient, they will be content to forbear the practice of them, but you have but few men, I had almost said but few Ministers, but so far I may be bold to say, that many Ministers, 
Ministers that counted the things now laid aside, only inconvenient, will take them up again.  but especially those who were any thing forward in superstitious ways, such as did not before account them a burden, those though they do leave them off at this time, yet not as things that are sinful, they never could be brought to that, to acknowledge them to be sinful, and so to charge themselves in sinning against God, but they are content to leave them off as things that are inconvenient and as may be burdensome to other men; but the leaving them off after such a way is no other, but if the times should favour them again there is a principle retained in their hearts, so as they would be in readiness to submit to them again, and to do them as formerly, this bitter root of Superstition abides in their hearts; that's the meaning of this phrase, they are deeply rooted, that is, their superstition and false worship is deeply rooted in their hearts. Well, let their superstition be rooted as deep as it will, 
A Note for the superstitious.  yet as Christ saith in Mat. 15. Every plant that my Father hath not planted shall be rooted out: God will either root thee out, or the superstition of thy heart out of thee. 
Us. to true worshippers  And seeing the false worshippers have superstition so rooted in their hearts, Oh! how should the true worshippers of God have the truth rooted in their hearts never to be rooted out; so Saint Paul in Col. 2. 7. Rooted and built up in him, and established in the faith etc.  

They have deeply corrupted themselves, as in the days of Gibeah.  
This must cost us a little further time for the opening of it fully: Rooted in their evil ways as in the days of Gibeah. What hath this reference to? the Scripture doth note the City Gibeah for two notable things; one, that it was the City of Saul, and so then upon that some carry it thus: That as heretofore they cast off my Government when they chose Saul to be their King over them, 
Expos. 1.  so now they cast me off as then formerly they did.  
But I think that's not the scope, but rather, As in the days of Gibeah; This hath reference to that notable story that you have in the 19 and 20. chapters of Judges, 
2. Our Authors.  there you shall find what was done in the days of Gibeah. You shall find the story of a Levite that had his Concubine gone from him and playing the whore, he went to fetch her again, and as he was returning home (the substance of the story is this) as he was coming home he would not go by no means (as his servant would have had him) to Jebus, because those that lived there were not of the Children of Israel, but he would be sure to lodge in a City that did belong to the Children of Israel, and when he comes to Gibeah, there expecting to have protection from that City, being they were of the Children of Israel, yet he found it quite otherwise, the people of the City were notorious abominable wicked people and they came by violence in the night to break open the doors where he lodged that they might commit sodomy and filthiness with him, but they obtaining him not, get his Concubine and abuse her all night together one after another, till with a long abuse of her they killed her, and she lay dead at the door, upon which horrid thing, this being committed in a City that did belong to the People of God, this Levite takes a knife and cuts his Concubine (being dead) into twelve pieces, and sends them all abroad throughout the coasts of Israel, and bade them think upon it and consider what should be done. And upon the sight of that, and hearing the occasion of it, the people were amazed and said, Never was such a thing done, or seen since the people of Israel came out of the Land of Egypt. Wherefore all the People even from Dan to Beersheba th●y all assembled to consult what should be done, in the 20. chap. they resolved to go against the City of Gibeah; in the 11. verse the text saith, All the people were gathered together against the City, as one man: and in the 13. verse they required those Delinquents to be delivered up to them. Now those Children of Belial they stood it out and would not deliver them up; yea, and they got the Benjamites to join with them, twenty six thousand Armed men to join with them to stand in defence of these notorious Delinquents, they got up an Army which one would not have thought that among the People God there should have been gotten up an Army to have defended such notorious villains as those were, yet they did, but the people of Israel joined all together and were resolved that they would have such notorious wickedness to be punished (there was four hundred thousand joined together) Now in the 18. verse, they asked counsel of God what they should do, & God gave them leave to go, and bid that Judah should go up first, so they went to require these Delinquents and went up against them, but the Benjamites the first day got the victory and slew two and twenty thousand men. Upon that the Children of Israel went up to God again and wept before the Lord, and God gave them leave to go again, & they went, & the Benjamites came out again & slew eighteen thousand more of them: These wicked Malignants got the Victory two days and slew forty thousand of the Children of Israel that went not only by God's leave, 
Malignant's may have great Victories one after another,  but by his sending, and yet for two days together they fell before those wicked and vile wretches; but yet afterwards they went and wept and fasted, they knew that their cause could not but be good, and they were resolved they would go to God again and humble their souls before God, and fast, and pray, and then they overthrew those wicked Bonjamites, and these of Gibeah; and whereas there were twenty six thousand came out against them, 
Yet a good cause religiously managed prospers at last▪  there was twenty and five thousand and an hundred men slain by the sword, and the City of Gibeah was burnt with fire; so God executed wrath upon them at length. This is the story that the Prophet hath reference to.  
Now these men are wicked, as in the days of Gibeah; look how it was in the days of Gibeah, so now it is; there's many remarkable things to be observed from that story, in reference to this which the Prophet doth quote it for, the story in general was thus, That they stood out to defend wicked ones so as they did; it doth concern us fully in our times, 
Our times such.  and our wars are almost the very same now as then they were, for what is the main cause of our War but to fetch Delinquents to the execution of Justice? and who would have thought that such Delinquents whose burdens we groaned under in former times, and we accounted the great evil of the times, that these should find an Army to defend them? Yet perhaps sometimes we may be overcome by them, and they may for a while prevail, but let us fast before God and humble ourselves more throughly, and certainly God will own his Cause in time as there he did. But particularly from the story first observe,  
That when we make use of men as a shelter and to seek protection from them, 
Obs. 1.  if they shall deal vilely with us and accuse us, and make a prey upon us, this is a most abominable and cursed wickedness in the eyes of God; This Levite came from Jebus and would not lodge with them, but to Gibeah, thinking to have had protection there, and yet these deal vilely: Doth any man put himself under any of you for protection, and do you deal falsely? Oh! this is an abominable thing in the eyes of God.  
Secondly, 
Obs. 2▪  That sometimes we may meet with worse usage from such who profess Religion and more strictness in their ways, than from those who outwardly are further off from profession. It may be if they had gone to Jebus they would not have met with such ill usage, as they did when they came to Gibeah: sometimes it is so that they that make profession of Religion they are guilty of more ill usage to the servants of God than others that are profane and ungodly, or of another Religion.  
Oh! let men take heed of this, 
Use.  how they behave themselves towards their Brethren, 
Admonition to some Brethren now.  that they may not have cause to say, Lord, were we among the Indians or among some moderate Papists, or under some of the Prelates again we should not find such hard usage as we do from some of our Brethren who profess thy Name and seek Reformation; this were a sad thing (I say) if ever there should be cause for the Servants of God to make their moans to Heaven and cry to God. God forbid.  
Thirdly, Whereas Israel thought themselves holy and devout for God in the multitude of their sacrifices, and their devotion, and their services that they tendered up to God, yet God looks upon them as filthy and wicked, as the men of Gibeah were that committed sodomy and such kind of filthiness, saith God, You have corrupted yourselves as in the days of Gibeah; whatsoever your fair shows are, and your sacrifices be that you offer, yet you are looked upon as thus vile and abominable before God.  
From whence therefore the Note may be, 
Obs. 3.  That men may have very fair shows in the Worship of God, and do that which may seem to be much for the honour of God, and yet God looking with other eyes than men do, God may behold them as filthy, abominable, and loathsome in his sight. God will not be put off with words of Reformation and the Service of God, for men may have such base ends in it, and may mix so much of themselves to corrupt the right way of God, and to keep out the right service of God with shows of serving him, that this may make them and their services to be as odious to God as the most filthy thing in the world; that's the clear and plain Note from thence. We do not read of such abominable filthiness of body as was in the days of Gibeah, but because of the corruptions of God's Worship that they carried fairly, yet the Lord looked upon it as filthy, as that was in the days of Gibeah.  
Fourthly, 
Obs. 4.  For men after wickedness is committed, to stand impudently, and boldly in the defence of it, and to be so far from the acknowledgement of their sin, as they will rather venture desperately the undoing of themselves than they will come in to acknowledge or let Justice have its course: this is an abominable wickedness in the eyes of God. Thus they did in the days of Gibeah. And thus you are ready to do, not only to commit horrible wickedness and sins, but to stand in the defence of it; there is this desperate stoutness of spirit, and hardness of heart in many men, that when they are once got into the way of sin, rather than they would yield and submit, they will venture the undoing of themselves: the men of Gibeah did so, and they were undone accordingly.  
Yea further, 
Obs. 5▪  Not only to stand out ourselves in evil, but to join with others to defend them, though it be the venturing of our own undoing and others, this is further wickedness; yet how many have we of the Gentry and Nobility of the Kingdom, 
Use for many of the Nobility and Gentry of Engl.  that do not only seek to defend themselves, but join with the greatest Malignants of the Kingdom, with those that are the greatest cause of evil, and were like to be the utter undoing of us all? to defend them from Justice will venture the ruin of their own families; whereas were it that the Malignants were given up, they might have saved their estates families and all; Oh! that ever God should leave men in such horrible wickedness as this is! This is just as it was in the days of Gibeah.  
Sixtly, 
Obs. 6.  Those who do so stoutly stand to defend wickedness and other men who are wicked, yet they may for a while prosper; even the men of Gibeah and the Benjamites may prosper.  
But yet in the next place, 
Obs. 7.  at last, these men shall perish, twenty five thousand and an hundred of these twenty six thousand perished, and all the men of Gibeah, and the City was burnt. So, let men stand out as stubbornly and stoutly as they will, and say, What care we? they will lose their lives and estates rather than they will submit and yield, well, they may lose all at length; you have yet (it may be) a day (some victory) and prevailed at some time, yea, but let not men's hearts be hardened by that, nor let none of the other side be discouraged, for certainly those that stand desperately out in defending of wickedness they shall perish at last; so did the Gibeonites.  
Yea, But what is this to us (might the Prophet's Auditors say?)  
Yes certainly it's much to you, for this aggravates your sins, the sins of forefathers (that's the Note that the Prophet makes use of) what was done in days of Gibeah.  
From whence is this Note,  
That the sins of forefathers is an aggravation of children's sins, 
Obs. 8.  when they commit the same and others like unto them. And yet such is the delusion of many poor people that they excuse the present sins by the sins of former times: 
Applicat.  As thus; suppose Ministers or others should complain of the sinfulness of the times, and declaim against the sinfulness of the times, you shall have some can say, Why do they keep such a stir of the wickedness of the times, were they not as bad as they are now heretofore? Oh delusion! This is the great aggravation when that thou livest in those sins thy forefathers did, thou art it seems the child of a wicked parent, and how just had it been with God to have cut thee off presently for the sins of thy parents? and dost thou say, that thy wickedness is no other than the wickedness of thy forefathers? Certainly if the times be as ill as they were heretofore, they are worse than they were heretofore, 
If present times be as bad as former, than they are worse.  for the evil of our forefathers is an aggravation of our present evils, if we continue in them: As the treachery of a parent would be no excuse for the treachery of a child, for him to say, my father was a Traitor: for me to excuse the sins of the present times with the sins of the former times, and say, that they were as ill formerly as now; it is just for all the world such kind of reasoning; but this is not the reasoning of the Spirit of God, 
simile▪  he aggravates the sins of Israel in Hosea's time with the sins that were in the days of Gibeah. God may let men alone in their wickedness for a long time, until they grow to the height of their wickedness, and then God comes upon them. When the sins of the Amorites were full, Now, he will remember their iniquities, he will visit their sins. But for this phrase of Gods remembering, and visiting, that we have had before, therefore we pass it over, and come to the tenth verse.    

VER. 10.  I found Israel like Grapes in the Wilderness: I saw your Fathers as the first ripe in the Figtree at her first time 
THE scope of the holy Ghost in this, it is to upbraid the ten Tribes for their wretched ungrateful dealing with God, their sin is aggravated by God's love towards them and their forefathers.  

I found Israel like grapes in the Wilderness.  
That's thus; 
Expos.  look as a man that hath been travelling in the parched wilderness, and is dry, and weary, and faint, he doth come to a place in the Wilderness unexpectedly and finds clusters of Grapes, from whence he hath abundance of refreshment to cool and moisten him, and Oh how refreshed is this poor man when he is parched in the dry Wilderness and beyond all expectation comes and finds a Vine full of clusters of Grapes? this would be the most pleasing thing to such a man that could be; thus saith God, Such kind of delight had I in your forefathers. He names Grapes and Figs here because they are the most delightful fruit of all kind of fruit to weary travellers: Now if this be so that God hath such delight in his people as a man would have in Grapes thus in the Wilderness, Oh! how should God be our delight when we are in the Wilderness? 
Applic. God should be our delight in his ordinances▪  If we being his people are so delightful to him in the Wilderness, surely than God himself should be delightful to us in our wilderness, Oh! let God in his Ordinances be to us in our troubles and afflictions as Grapes to a traveller in his Wilderness; surely if God will account us to himself so delightful, there's great reason that we should account him to us as delightful: Some of God's Servants have been forced to fly into the Wilderness, and though they have not had such outward refreshments as we have had here that have set under our own Vines, and Figtrees, yet God hath made them to find Grapes in the Wilderness, they have sit under God's Protection and his Ordinances, as a man in the Wilderness should sit under a Vine of Grapes and refresh himself with them.   

I saw your Fathers.  
We should lay to heart God's Love to our Fathers, 
Obser.  and seek to continue it to ourselves: It's a sad thing to look upon degenerate Children who have had fathers whom God took delight in; Your Fathers were as clusters of Grapes that did refresh the very soul of God; as it is said of Wine, that it doth cheer both God and man; so the grace and holiness of your forefathers, Oh! how refreshing were they to the heart of God? But what are you, you are sour in the taste of God, what delight can God take in your unsavoury and rotten corrupted spirits? Oh! it's a comfortable thing when a child is able to say, 
Exod. 15. 2.  as Exod. 15. 2. My God, and my father's God, God was my Father's God, and delighted in my Father, and blessed be his Name he is my God, and I hope he hath some delight in me: You who are the children of Fathers whom God delighted in as Grapes in the Wilderness, it's a mighty engagement for you to look to yourselves that your hearts and lives be not corrupt, but follow the steps of your fathers, that God may delight likewise in you. But further;   

As the first ripe in the Figtree at her first time.  
There's a great deal of elegancy in these expressions. The Figtree bears twice in the year, and here it is, The first of the first time. Their Fathers were as delightful as Grapes in the wilderness, and as the Figs, the first Figs in her first time.  
Now we know that we prise fruit that is first ripe, as Cherries when they are first of all come, when they come it may be two or three into the Market, and Pease, and such kind of things when they are the first ripe of all, how they are prized? you shall have many will give any price for them. We say when Cherries come at first, that they are Ladies meat, or Longing meat: Now the Lord is pleased to condescend so much to express his love to his people, as the love of a longing woman to Cherries or other fruit, when they come first of all; as a woman hath a longing after things when they come and are first ripe; saith God, Never did woman long after any fruit when it was first ripe more than my soul hath longed after you to do you good, I have taken as much pleasure in you as ever woman could take when she had her longing in the most dainty first ripe things: This is the meaning of the holy Ghost here, to show the Love of God to his Saints. 
jer. 12. 10▪  Many expressions we have in Scripture, as in Jer. 12. 10. they are called his Pleasant Portion, 
Vers. 7.  and the dearly Beloved of God's Soul, Jer. 12. 7. and the peculiar Treasure of God, 
Exod. 19▪ 5.  Exod. 19 5. and here there are two as elegant expressions, as Grapes in the Wilderness, and as the first ripe of the Figs in the first time: Thus is God's exceeding goodness to us, though we be sapless in ourselves, and have nothing in us to procure delight, yet God in his own free Grace is willing to express himself thus to his People, Oh! what delight should we have in God who takes such delight in his Servants? And this expression of God we think may very well hint unto us a meditation concerning the delight that God hath in young ones that do begin to give up themselves unto him, 
God's delight is in young ones.  the Lord loves the first fruits, and the first ripe of things: in Mich. 7. 1. Woe is me, 
Mic. 7. 1.  for I am as when they have gathered the Summer fruits, as the Grape glean of the vintage, there is no cluster to eat; My soul desired the first ripe fruits. So it's true, by way of allusion at least, we may apply it, the Soul of God is a longer, God is a longer; To what? To the first ripe fruits, to the first of your years, to you that are young ones: We prise highly Nettle buds when they bud out first; Oh! so graciousness when it buds out in youth at first, Oh how pleasing is it to God 
Exod. 23. 19  in Exod. 23. 19 God would have the first of the first fruits, he would not only have of the first fruits, but the first of the first. God stands much about the first still. 
Levit. 2. 14.  And in Leviticus, 2. 14. there you read, that the Lord is so eager to have the first things? (as a longing woman) that he will not stay till they be ripe, he will have the green ears of Corn dried in the fire; 
simile▪  as many women that long they will not stay until the thing be ripe, but if they can have it ripened by any art, though not by the way of Nature they will seek to have it ripened so, and then they must needs have it; so saith God, my longing is so after the first of things that I will not stay till they be fully ripe, but the Corn, though it be green ears, if they may be dried by the fire, I'll have them then. And so in Cant. 2. 12. 
Cant. 2. 12▪  The flowers appear on the earth, the time of the singing of birds is come, the Fig tree putteth forth her green Figs; and in Cant. 6. 11. 
Chap. 6. 11▪  I went down into the Garden of Nuts to see the fruits of the valley, and to see whether the Vine flourished, and the Pomegranates budded. Oh! the Lord looks up and down in Congregations that are as the Gardens of God to see such: 
●hap. 7. 12  and so in Cant. 7. 12. Let us get up early to the Vineyards, let us see if the Vine flourish, whether the tender Grape appear, and the Pomegranates bud forth; there will I give thee my Loves. Oh let us go and see whether the tender Grape appear, or the Pomegranate bud; there will I give thee my Loves. Where God doth see grace beginning and budding in young ones, 
An Exhortation to young ones.  there God manifests himself; there will I give my Loves. And this only by occasion of Gods expressing himself like a longer after the first things. Oh! give God his longing you that are young ones, and begin to be godly betimes, you satisfy the heart of God as the first fruits satisfy a longing woman. It follows:   

But they went to Baal-Peor, and separated themselves to that shame.  
But saith God here, What a But comes after all this? God doth manifest his delight in them as in the first ripe Grapes in the Wilderness, and the first ripe fruit, and yet behold, Oh! there's a but for all this.  
It's not the greatness of God's love that is enough to engage carnal hearts: 
Observe.  this is an evil and a sore thing to see: there was a time that God accepted of this people and delighted much in them, but now they are departed: Oh! it's ordinary for people to degenerate, though a few years since, how forward and zealous were they for God, and for Reformation, but within a while they grew cold, and dead, and formal, and slight, and begin to leave off all their good beginnings, and decline from God, and from his Truth.   

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

They went to BAAL-PEOR.  
Many loathsome and obscene things are reported concerning this Baal-Peor, 
Baal-Peor Deus apertionis, indix interpret. nom. vulg. lat. apud latinos priapus vid. Hier. in loc. ne● non Drusium.  (this god that was the god of the (Moabites) that is unfit for chaste ears to hear, therefore we shall not mention such things; Much filthiness was committed in the worship of this their Baal-Peor, and yet (saith God) notwithstanding all my love to their forefathers, whereby they might have drawn an argument that they should have had blessings upon themselves, if they had continued in the ways of their forefathers, yet they went from me & went to Baal-Peor. From whence the Notes are:  
First, 
Obs. 1.  The more shameful any thing is, the more abominable is it to forsake God: It's an abominable thing to forsake God, for the gaining of Heaven and Earth (if it could be gained by it) but for to forsake God for a Baal-Peor, God takes this ●ll: (but that we met with before.)  
Secondly, 
Obs. 2.  This is the evil of man's heart, That there is no evil so base and shameful, but he is ready to forsake the blessed and glorious God, that he may cleave to that. As it is reported of the Panther, 
The Panther.  that it doth love the dung of man so well that if it be hung up at a height, it will leap and skip for it till it bursts in pieces. So, many there are that are set upon such base things, that they are content to part with all good that there is in God and Jesus Christ, if they may but have them, they are content to undo themselves to all eternity.  
Thirdly, 
Obs. 3.  So to leave God, as to give up ourselves to baseness and wickedness, Oh! this is most abominable: To be over taken with a sin is vile, but for one to give up himself, or herself to wickedness, this is abominable: and yet this is that that many are guilty of; at first perhaps sin is fair-mannerd, and saith, Do but take some dallies with me at first, but after the soul begins to give up its self in a most desperate way in sinful courses: many an Apostate doth thus that had some comfort before in God, 
Apostates▪  but now having gotten a haunt of wickedness they have lost all their comforts in God and Christ, and now saith this desperate soul, I cannot have comfort in God and Christ, and therefore I will have it in the satisfying of my lusts. Oh! my Brethren, what a shame is this? So far as thou art able to be guilty of shaming even God Himself and Jesus Christ; therefore in Heb. 6. 6. Apostates are said, to put Jesus Christ to open shame; and Apostate that leaves the ways of God and separates himself to his lusts, he doth put the Lord Jesus Christ to an open shame. Oh! how should Gods people separate themselves for the Lord, and be wholly his, seeing Idolaters separate themselves to their Idols? let them look upon themselves as a people separated for the Lord.   

And their abominations were as they loved.  
That is, First, as they loved, so they were guided, they were not guided by the Word, nor by any Divine Rule, not by right Reason, but according as they loved, they followed what they had a mind to, 
Obs. Not what we see, but what God likes.  never regarding what Gods mind was; The judgement is soon gone when the heart is taken with a thing. Ordinarily people love that way they go, not that way the Rule guides them to, but what way their affections carry them on in; 
Perit judicium, 〈◊〉 quum res transit in affectum.  this is a very sinful thing for men to be acted with, and carried upon, merely by the violence of their affections, and especially this is evil in the matters of God's Worship, there we may not do things as we love, that is, because we think such things are very fair and there appears no hurt in them to us, and they like us well; yea, but we must examine whether we have warrant out of the Word for that, we must not do as we love, but according as the rule is.  
Secondly, 
Expos. 2.  They were abominable as they loved; they were turned into the very likeness of what they loved: and indeed our loves what ever they are upon doth turn us into the likeness of the thing, The understanding turns the object into a likeness to it, but the heart is turned into the likeness of its object.  
Austin hath a notable expression for this, 
Quod per voluntatem resoluten & efficaciter vis, hoc absolute es.  saith he, Such is every man as his love is, Doth a man love the earth? he is earth; doth a man love God? (what shall I say, saith (Austin) he shall be even God too. And indeed the Scripture saith we are partakers of the Divine Nature, 
Non faciunt bonos vel malos mores, nisi boni vel mali amores. Aug. Ep. 52. ad Macedon.  Oh! what care had we need have of what we love, Dost thou love a base filthy thing? then thy soul is base and filthy too. Dost thou love the glorious and blessed God? then thy soul is made like to God: Choose therefore good objects for thy love, love the Lord, and love his holy ways, love things that are excellent and glorious, and by the loving of those things thy heart will come to have excellency and glory put upon it; 
The Chameleon.  but if thou lovest that which is drossy and filthy, thou comest to have a base and drossy heart of thy own. 
Plin. Lib. 8. Cap. 33▪  Man's soul is like to the Chameleon that is changed into the colour of the object it looks upon.   

They were abominable as they loved.  
Every man or woman is as he loves. 
Expos. 3.   
Thirdly, They were abominable as they loved. That which is here translated of the Concrete, I find it may be as well translated of the Abstract, They were abominable as their love: and so it's carried by Interpreters, that is, they were abominable as their Idols were that they did love, and their Idols were called Love in the Abstract; as a man calls his Wife, his Love, so they called their Idols their Love, and they were abominable as their Love was, that is, look how abominable Baal-Peor was, so abominable were they; so the Psalmist saith, that, they that make Idols, are like unto them.  
But fourthly, 
Expos. 4 preferred.  which I think is especially the scope of the holy Ghost here, They were abominable as they love, (though the other may be taken in) this Scripture hath reference to that that you read in Numb. 25. 1. there you find that the people of Israel by the wicked counsel of Balaam, 
Numb. 25. 1.  when they could not be cursed, yet Balaam did counsel them that they should come and bring their daughters before them, and so to entice them to commit uncleanness with their daughters, and then they should entice them to Idolatry, that was the wicked counsel of Balaam, they committed whoredom with the daughters of Moab; and they called the people to the sacrifices of their gods. So They were abominable as they loved: that is, they being enticed to bodily uncleanness, by the Moabitish women, these drew them likewise to the worship of their Idols. And so their loves to their Whores was that which drew them to this wickedness.  
They were abominable as they loved; that is, they setting their love upon these wicked women that did entice them to uncleanness, according to that love of theirs were they brought unto the love of Idolatry. Solomon's wives drew him to Idolatry. And it's usual for people to be of that Religion that those are that they love, 
Obs.  if so be that their hearts be taken with any, if they love any its usual for them to be of that Religion that those are of that they love, according to their kindred, according to their friends, according to the stock that they marry in, so is their Religion. Many that have been forward in ways of Religion, and yet marry into a carnal stock that hath no savour of Religion, you shall find they will grow cold according to what their wives dispositions are, according to what they love, so their Religion either burns hotter or grows cooler; as it was usually laid upon Ahab for his wickedness, such a one was his wife: and so other Kings, the daughter of Ahab was his wife, his Religion was according as he loved. 
Admonition to Saints.  And my Brethren, if those who are in a false way can draw whom they love to it, then certainly those that are in the Truth should as well labour to draw those who they love to the embracement of the Truth: Wives that are naught will draw their Husbands to that which they love, 
Popish Wives.  to Idolatry, to false worship; Popish wives have drawn more husbands to their Popery, than Godly wives (I fear) have drawn husbands to the Truth; 
To Religious Wives.  Why should not gracious Wives labour to draw their Husbands to good by love, as well as wicked Wives to draw them to wickedness by their love. And indeed those who would gain others to good must first gain their love. The women of Moab gained the love of the people of Israel, and so gained them to themselves in the matters of Religion. So if you would do any good to people, first labour to gain their love; let women that have evil husbands that they would ●ain gain: how would you gain them? not by reproachful speeches, but do you (though they be never so evil) walk lovingly towards them, that they may be convinced that your souls do love them, and so do you by your loving carriage gain their love, and that's the way to gain them to your God by that means. 
Women in the primitive times.  So divers of the women in the primitive times that had Heathenish Husbands, we have many stories of them, that by their gracious loving carriage to their Heathen Husbands they gained them to the Truth of Religion. 
Ministers must gain the people's love.  And so Ministers, if they would gain people to God, they must gain their love, so walk before them in such a gracious holy loving way towards them, as they may gain their love, and then they will gain their souls; if there be wrangling between Minister and People, there's little hope that they will gain and do any good among that people, for people will do as they love very much. And so your neighbours and friends if you would gain them to God any way, 
Neighbours & friends▪  gain their loves to you, for it's a mighty motive in matters of Religion for people to do as they love. And thus much for this tenth Verse.    

VER. 11.  As for Ephraim, their glory shall fly away like a bird from the birth, and from the womb, and from the conception. 
AS for Ephraim.] A Pathetical expression, he makes a stop at Ephraim, Oh Ephraim! how sad, how much to be lamented is thy condition?  

As for Ephraim, their Glory etc.  
By it is meant, 
Expos.  all their pomp, riches, strength, prosperity, but especially by Glory here is meant, their numerous progeny in which they did so much glory, Ephraim (the ten Tribes) did prosper very much and were a very great multitude more than Judah. This Scripture hath reference unto the prosperous estate especially in the time of Jeroboam the second, 
2 King. 14.  of which you read in 2 King. 14. Ephraim was in a very prosperous condition and had prospered very much.   

Their Glory.  
Children and numerous progeny, 
Obs. 1.  is accounted a glory unto people. 
Pro. 17. 6.  That in which they do much glory, in Prov. 17. 6. children's children are the Crown of old men: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ gloriatio 70.  (the Seventy) are the Glory of old men. Parents use to glory and pride themselves much in their children; 
o grata superbia mat●is.  (saith one) Oh! lovely pride of the Mother! so it may be said of many sons and daughters of children, 
Claudian▪ de proserpina.  Oh! the delightful pride of the Father and the Mother in such and such children.  
They accounted it their Glory, For,  
1. By their children themselves are multiplied. 
Re●s. 1.  And,  
2. They see what excellency soever there is in the child, 
2.  they look upon it as their own, as themselves the cause of it; and men and women love themselves much, and because they are pieces of themselves therefore they glory in them. And,  
3. They have some hope of continuation from Generation to Generation in their children; 
3.  and this is their Glory.  
But let Parents learn to give God the glory of their children, 
Use to Parents.  and to bring them up to the glory of God, than they may rejoice in them indeed as a great mercy of God. In Prov. 10. 1. 
Pro. 10. 1.  A wise Son maketh a glad Father, but a foolish Son is heaviness to his Mother. 
explained●.  Why is a wise Son said to be the gladness of the Father? Why? Doth not a Mother rejoice in a wise Son too? And why is a foolish Son said to be the sorrow of the Mother? Why? Doth not the Father sorrow and mourn for a foolish Son? The holy Ghost not without reason doth express himself thus; A wise Son makes the Father glad.  
First; because the Father usually hath a more strict hand over his Son in his education to bring him to wisdom more than the Mother, ordinarily Mothers are tender over their children, and they co●ker them and so make them fools, some they cannot endure that they should suffer any hardship, and hence their children proves foolish and fit for nothing, and great sorrows to them.  
And secondly, A wise Son is fit for employment abroad in the world, therefore rejoices the heart of his Father; but a foolish Son is fit for nothing but to be at home in the Chimney corner with his Mother, and as he grows up grows stout and stubborn against her there. And if children be a glory to their Parents, they should labour to be such as they may be a glory and not a shame to them indeed. There are many which instead a glory to their parents are a great shame to them, 
Tres Vomi●as, tria Carcinomata. Augustus.  as it was said of Augustus Caesar, he had three daughters that were wicked, and he used to call them his three Impostumes, and his three ●ankers upon his body. And so children that should be the glory of their Parents, and the glory of a family, many times they are but the very Impostumes, and Cankers of it, and the shame to their Parents, every time they come abroad in the world. 
Parents must not be a shame to their children.  And if you expect that your children should be a glory to, you must not be a shame to them; sometimes children are a shame to their Parents, and sometimes Parents are a shame to their Children. It follows.   

Their glory shall fly away like a bird.  
Men glory in their outward pomp and prosperity, and their children, 
Expos. 1.  but both these shall fly away like a bird. That is, 

1. Suddenly.  
2. Swiftly.  
3. Irrecoverably.    
A Bird that you have in a Cage, you have kept it perhaps many months, and upon some advantage gets out and in a moment she is gone, suddenly, and then she goes away swiftly that you cannot follow her, and then Irrecoverably that you can never take her. All outward glory is uncertain; 
Pro. 23. 5.  in Prov. 23. 5. Wilt thou set thine eyes upon that which is not? 
illustrated.  Certainly riches they make to themselves wings, and fly away as an Eagle into Heaven; fly away like a Bird, 
Applic. to England. and Ireland.  and that Bird, the Eagle, that flies so swiftly that there is no getting her again: How many lately in Ireland, and in our own Land, that have had estates in the evening, and all hath been gone away swiftly like a bird before the morning? They have been rich in the morning and have been even beggars in the evening. Let us take our hearts off from glorying in all outward excellencies, and seek that glory that is abiding, that is constant, that is everlasting: We should look upon all outward comforts now as upon the wing; if ever you had cause to look upon all the outward comforts in the world as upon the wing, you are to do it now, never make account of any settlement in any comforts in the world, at this day they are all upon the wing; we cannot reason thus, We have enjoyed such prosperity thus long, and therefore we shall still enjoy it longer: No, all outward comforts flies away like the bird: that comes in one moment that before came not in many years. 
jer. 9▪ 23.  In Jer. 9 23. Thus saith the LORD, Let not the wise man glory in his wisdom, 
illustrated▪  neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth, glory in this, That he understandeth and knoweth me, that I am the Lord, which exercise, loving kindness, judgement, and righteousness in the earth: for in these things I delight saith the Lord. 
Wealth (wicked men's glory) flies from them in prosperity, God (the Saint's glory) flies to them in adversity.  Your delights are in other vain things, in estates, in bravery; but in these things I delight, saith the Lord God, and if you will glory, do you glory in those things that I myself delight in; your glory in the midst of your prosperity which flies from you like a bird, but the Lord that is the glory of his in the midst of their adversities, flies to them like a bird: (I say) the glory of the wicked in the midst of their prosperity flies from them like a bird, and the Lord God who is the glory of the Saints flies to them in their afflictions like a bird. Thus you have this very phrase in Isa. 31. 5. 
Isa. 31. 5. enlightened▪  As birds flying, so will the Lord of host defend Jerusalem; defending also he will deliver it, and passing over he will preserve it. [As birds flying] it's a metaphor taken from the bird when she sees the young ones in any danger of the Kite she flies with speed to save them, As birds flying, so will I defend Jerusalem. Your glory gets away and flies from you in your prosperity, but the glory of the Saints flies to them in their adversity.  
Secondly, The Glory of their posterity shall flee away like a bird▪ that is, 
Expos. 2.  The Lord will cut off their numerous posterity, their young men, that there shall be few enough left among them. They gloried in their number. The blessing of God upon Abraham's seed came very swiftly after it began to come; and now God threatens it shall go away as swiftly: As you may find it if you observe the story of the increase of the Seed of Abraham, if you reckon it from the time of their going into Egypt: there was (you know) but threescore and ten souls that went into Egypt of Abraham's seed: 
The time the Israelites abode in Egypt.  but when they came out of Egypt, which was but two hundred and fifteen years after they went in; for the four hundred and thirty is to be reckoned from the Promise to Abraham until their coming out of Egypt, and it is clear that there were two hundred and fifteen years from the Promise to their going into Egypt, so that there were but two hundred and fifteen years from their going in, to their coming out; and see how swiftly they did increase, from three score and ten souls (for there was no more then, but) there came out from twenty years old and upwards, men of war, six hundred thousand, three thousand, five hundred and fifty; there were increased of Abraham's seed in two hundred and fifteen years, six hundred thousand, and three thousand, and five hundred and fifty, as you may see in the book of Numbers; besides, the Levites, with the number of the males, from a month old and upwards, was twenty and two thousand; besides the women and all the other children: and this was in that time when they were in bondage. Thus the Glory of Abraham's seed came very swiftly. And now it shall fly away like a bird, they shall decrease more than they did increase.  
Godliness brings blessings swiftly, 
Observe.  and Wickedness it causes blessings to depart away swiftly again like a bird.  
It follows;   

From the birth, and from the womb, and from the conception.  
God's Curse follows the wicked close: sometimes in their birth; sometimes in the womb; and sometimes hindering the conception. You see how God hath us at advantage, how he hath us in his hand at every turn; he might if he had pleased smit us in our conception; if he had spared there, stifled us in the womb; if spared there, made us stick in the birth.  
Wherefore learn we to acknowledge God's mercy in the general, 
Use.  that he is patient, 
God's preservation in our 1. Conception. 2. Womb. 3. Birth. 4. Cradle. 5. Childhood. 6. [Youth]▪ 7. Middle-age. 8. Old-age▪ 9 [Death]▪  and long suffering, and gracious to us; let us consider at the several passages of his mercy, to bless God not only for our general preservation, but how he did preserve us in the very conception, preserves us in our mother's womb, and then in the birth, and then in the cradle, and in our childhood, in our youth, and in our middle age, in our old age, for we lie at his mercy at every point of time.  
Their glory shall fly away like a bird; from the birth, and from the womb, and from the conception; of some I'll hinder the conception, some others in the womb shall die, others when they come to be born there they shall perish in their birth, and so at every time my curse shall follow them, from the conception, from the womb, and from the birth.  
Yea and Fourthly, Though perhaps some may escape in the conception, and in the womb, and in the birth, yet it follows;    

VER. 12.  Though they bring up children, yet will I bereave them. 
THE Curse of God is here threatened to pursue them, and overtake them, though they escaped the Curse that others are under.  
Many think that when they have escaped some Judgement that hath come upon some others, 
Obs. 1.  than they are safe enough and all is well; But thy preservation from some Judgement that hath struck others, may be thy reservation to greater Judgements that God intends for thee afterwards.  
2. It is a judgement to be deprived of children in the womb, 
Obs. 2.  in the birth, but when you have endured much pain in bearing and bringing forth your children, much labour and trouble in bringing up your children, when many a thoughtful care in the education of them, much sorrow and grief they have cost you, and now when they come to be hopeful, almost to men's and women's estate, and you think to have comfort in them, now for God to take them away, this is very sad unto parents, it goes exceeding much unto their hearts to be bereft then; yet such things as these have befallen many heretofore; and Parents though the condition must be acknowledged very sad, yet they must submit to God's hand in this. Perhaps some of you have in the breeding of your children endured much, and through many difficulties they have been brought till they have grown up to be almost at men's and women's estates, and perhaps they have been towardly and hopeful, you had hoped to have had them to have been the staff of your age, and yet God suddenly hath made them fly away like a bird, perhaps be drowned, perhaps some other way, 
Especially if untimely deaths.  in a most uncomfortable manner the Lord hath bereft you of them. You will say, The condition is sad more than ordinary. Therefore God calls you to Sanctify his Name more than ordinary, to exercise grace more than ordinary, and the exercise of grace in such an extraordinary stroke of God upon you may be as great a good and comfort, as great a blessing unto you as the enjoyment of your child would have been. If a tender mother that through all her care, and pain, and labour, after breeding and bringing up a child, should have him taken away in some untimely death (as you call it) she would think her condition the saddest of any living. Be it known to you, perhaps some may be here, or know others of their friends that have had such a hand of God upon them, be but convinced of this one thing which I know you cannot deny, That the exercise of grace suitable to this work of God that is now upon thee, or against thee, conceive it as thou wilt, I say, the exercise of thy grace suitable to this work of God is a greater good to thee than the life of thy child could have been, it could never have done thee that good as the exercise of grace may do in this condition when it is suitable to this stroke of God upon thee; and this indeed is the only way to make up any losses of children, or loss of any goods, be it a child, be it a husband or the dearest friend, a wife, or thy estate, yet the exercise of thy grace is better than the enjoiment of them all. It follows;  

There shall not be a man left.  
I'll bereave them when they bring them up, (the words are [not a man,] and left is not in the Original) that they be not men. And sometimes God lets the children of men and women live, 
Obs. 3.  and yet they never come to be men, but strikes them in their understandings that they are bereft of them so far that they never come to be men. I remember it's reported of Sr Thomas Moor that his wife was mightily desirous of a Boy, 
Sir Tho. Moor.  (that was her word) and she had one that proved a fool, and saith her husband to her, You were never quiet till you had a boy, and now you have one that be all his life a Boy.   

I will bereave them that there shall not be a man left.  
But I rather think the meaning is, I will take them away that they shall not live to be men, strong men of war. You boasted yourselves that you had so many of your children that were such valiant men of war before, but I'll bereave you of them (saith the lord)   

Yea, woe to them when I depart from them.  
Surely, even woe to them; he puts a sureness upon this, Woe to them when I depart from them. As if the holy Ghost should say, What do I threaten this or the other evil, the great evil of all, the rise of all evils is, Gods forsaking them,  
Woe also to them when I depart from them.  
God departs from a people, 
Expos.  or a particular soul, when he withdraws his goodness and mercy from them: and the reason why wicked men for a time do enjoy good things, it is, because God's time is not yet come to depart from them; but when God's time is come to depart from them, than all vanishes suddenly: As the light continues so long as the Sun is in the firmament, but as soon as ever it is gone it grows to be dark, 
simile.  the darkness of the night comes suddenly. A man hath strength and health so long as his vitals hold, 
simile  but as soon as ever the vitals are struck, the craseiss of the body, if that be strucken the strength and health goes. The general presence of God with his Creature keeps strength and health, 
Obs. 4.  it's God in the creature that keeps its comforts, and upon Gods departing all vanishes and comes to nothing. Thou hast thy prosperity now, and thou thinkest thou mayest enjoy it still; 
Use.  but how canst thou tell but God may suddenly depart, and then all is gone? The alteration of man's condition is not only from Natural causes, but higher, from Gods departing. Carnal hearts think themselves safe if they do not see how Natural causes shall work their ruin, they see nothing, but as they have enjoyed much good from Natural causes, so they see them working still for good to them.  
Yea, but know that thy prosperity, or thy adversity depends not upon Natural causes, but upon a higher cause, though thou hast the confluence of all Natural causes working for thee as much as ever, yet if God pleases to withdraw himself thou art a lost creature.  
And so it is with a Kingdom. When God pleases to depart from a Kingdom, he doth then take away Wisdom from the Wise, he gives them up to their own Counsels, to perverse Counsels, he blinds them that they cannot foresee their danger, nor see means to help them, but they shall take ways as if they intended to destroy themselves. If God do but leave them, whatsoever their wisdom was before, all their endeavours they shall be blasted and come to nothing, & in this it is we should sanctify God's Name, and acknowledge it, acknowledge our immediate dependence upon God for all our outward good we enjoy, whatsoever second causes we have to help ourselves.  
Wicked men will not take notice of him in their Comforts, they cry out of this and the other cause of their evil, but it's God's departing from them, that is the great thing they should take to heart. Particular evils must not be taken so much to heart as this of Gods departing: Whatsoever our condition be, yet if God be not departing we are well enough, though in the fire, though in the water, I will be with thee saith the Lord. Mark the ground of the confidence of the Saints in the time of affliction: in Psalm. 46. (Luther's Psalm it's called, 
Psal. 46.  that is, a Psalm that Luther was wont to call to his friends to sing, 
Luther's Psalm.  when he heard of any danger that they were in, or any sad thing fallen out, Come (saith he) let us sing the 46. Psalms, And mark the confidence of the Saints) We will not fear though the earth be removed, and though the mountains be carried into the midst of the sea. Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof; though the heathen rage, and the Kingdoms be removed, yet all shall not trouble us. Why, what's the ground? The Lord of Hosts is with us, the God of Jacob is our refuge. And it's twice repeated in the same words in the Psalm, God is not gone, God is not departed, therefore no great matter what men can do unto us: But if one be in misery and have God departed, Oh! how dreadful is that condition! It was a dreadful speech of Saul, 
1 Sam. 28. 1 5.  in 1 Sam. 28. 15. I am sore distressed; for the Philistines make war against me, and God is departed from me. Oh! when the Philistines make war upon a people, when there is enemies at our gates, and then our consciences shall tell us, that God is departed from us, this is a sad condition: It was a woeful speech of Saul; God is now departed when I have most need of him: Woe to them then. For,  
First, 
Reas. why Gods departing is a cause of wo.  The root of all evil is very deep that is upon us when God is departed: It doth not lie in this particular, or that particular, we might make shift to get over them, the spirit of a man might sustain his infirmity; 
None can help then.  but the root of the evil it lies in the departing of God, And what can the Creature do when God is departed? As the King of Israel when the women said, Help O King. Saith he, If the Lord doth not help thee, whence shall I help thee? And as all creatures say, 
Satan himself canuot 1 Sam. 28  If God be departed, we cannot help, nay, the very Devil cannot help if God be gone: In 1 Sam. 28. when Saul was sore distressed and he would raise up Samuel, and the Devil came in the likeness of Samuel, saith he, Wherefore dost thou ask of me, seeing the Lord is departed from thee? No Creatures in the world, nor Devils can do good when God is departed, than the evil is only evil when God is gone. An evil may have much good in it, and God may sanctify it for abundance of blessings to his People so long as he continues with them; 
Evil then is evil indeed.  but if he be gone, than the evil is only evil: And if God be gone all protection is gone, and therefore thou liest liable to all kind of evils whatsoever. And however for the present things do seem to be good that are remaining, yet the blessing of it is gone if God be not with thee. And this evil that is upon thee it is no other but the forerunner of eternal evil, 
It is the forerunner of eternal evil.  and the creature certainly then must needs sink when God is thus departed. Oh! If so be that it is so woeful a thing for God to depart from a people here in this world in regard of the withdrawing of outward things and mercies from them, what is it then for the Lord to depart for ever from the soul? What an alteration doth the departing of the Sun make? Take a delightful Sunshine Summers' day, and how beautiful is it? Now compare that with a winter's dark dismal night; What makes the difference between these two? The presence of the Sun in the one, 
simile  and the Sun is departed from the other. It is but the presence, or the departing of one creature. 
Saints should priz the enjoyment of God's presence.  Oh! if the presence or the departing of one creature makes such a difference in the world, what doth the presence or the departing of the infinite God do to the soul? Let the Saints who enjoy God's presence prise it, and pray as the Prophet did, Lord leave us not.  
Oh! 
Use.  how vain is the heart of man that will depart from God? If thou depart from him, he departs from thee too, and woe to thee whatsoever thou hast when the Lord is gone and departed from thee.  
The Lord departs from particular men and women, as well as from Kingdoms and Nations, and woe to them also: when God departs from a particular man or woman he doth withdraw his common gifts and graces, and comforts that they were wont to have, he doth curse all means for good unto them, and he gives them up unto temptations; those are the three special things that God doth in departing from any particular soul, he withdraws the common gifts and graces that they had, and the comforts that follows, and curses the means that may do them good, and gives them up to the strength and power of temptation.  
You will say (it may be) Many a soul that doth desire further presence of God may be afraid out of this that God is departed. 
Quest.   
Now though God (no question) may in some degree withdraw himself even from his Saints, 
Answ,  so as they may be afraid that God is gone and departed from them; yet there's this one evidence to thee, let thy condition be never so sad, yet if thou be'st a Saint (I say) this is one evidence that God is not wholly gone, if he leaves any kind of shine behind him so far as makes thy heart to be longing after him; God doth not so depart from his Saints but he leaves some lustre, some little glimmering of himself behind, so much as the soul sees which way God is gone, so much as serves to draw the heart of a poor sinner after himself and makes it restless and unquiet till it comes to be in God's presence again; As when a Candle is taken out of a room, the room is darker than it was, yet there's a glimmering left behind in that, 
simile  if you go quickly you may follow: When God departs from hypocrites, he departs so as he leaves nothing behind him, and they have not so much of God as makes them make after God, and so they turn away from God and seek to make up the loss of God in some other thing; but a Saint of God that hath God beginning to depart in any degree, when God is gone, he will not turn aside to seek to make up the loss of God in any other thing else, but he hath so much of God as doth strongly carry his heart after him, that he looks, and sighs, and groans, and cries after the Lord, and as David in Psal. 119. 8. 
Ps. 119. 8.  there he shows us that God was in some degree departed from him, (in his own sense at least) but mark his expression there, and that one Scripture may much help any soul that is afraid that God is departed: 
illustrated  I will keep thy Statutes: O forsake me not utterly. Oh Lord, me thinks I feel that thou art a going, I feel that I have not those comforts I was wont to have, those stir of thy Spirit as I was wont to have, but O Lord, yet for all this, I will keep thy Statutes (saith David) I am resolved though I should never have further comforts from thee, yet Lord I will keep thy Statutes, do with me what thou wilt, I●le do what I can to honour thee, 
We should labour to do what we can for God though we apprehend he hath le●●●s.  and Lord forsake me not utterly. So long as thy heart can close with this text and say thus as David, Lord, I will keep thy Statutes, though I feel not thy presence with me as I was wont to do, yet Lord I will do what I can to honour thee, though I be in a sad condition, and thou seemest to leave me, yet Lord I will keep thy Statutes, Oh Lord forsake me not utterly. So long as thou canst make use of David's expression as thine own, it is an evidence God is not so departed as he uses to depart from Hypocrites, and wicked and ungodly men. 
When we see God beginning to depart, cry mightily.  And if it be so woeful a thing when God departs, truly then when God is about departing we had need cry mightily to him, both for Kingdoms and particular souls. When a Malefactor stands before the Judge and is crying for mercy, if the Judge be a rising off the Bench, than he lifts up his voice, 
simile.  and then shrieks out indeed, Good my Lord, than he sees if the Judge be gone off from the Bench, he is a lost man: so when we see God going, as many footsteps of Gods departing from us there have been, and are, and yet still God leaves a light behind, blessed be God we have a light of God's presence, 
Applic. ●o England.  and God is no further departed from us, but so that he hath left so much of himself as we may know where to have him. It follows.    

VER. 13.  Ephraim, as I saw Tyrus, is planted in a pleasant place: but Ephraim shall bring forth his Children to the Murderers. 
WHAT, God departed? woe to us when God departs from us. 
Expos.  Why? but Ephraim might bless himself in his prosperous condition in which he was, Ephraim (might say) What do you speak of Gods departing? We are in a good condition, it's but your melancholy fears that makes you speak of such fears as these are, we were never stronger, nor never had better fortifications, nor never prospered better than we do; and as I told you, this hath reference to the time of Jerohoam the second, and the Prophet grants it, 
2 King. 14  that they were in a prosperous estate, Ephraim was like Tyrus planted in a pleasant place as Tyrus was; Tyrus, it was a brave City, an Island in the Sea, much like (as it's reported) that famous City in Italy, 
Venice.  [Venice] which is in the Sea about seven hundred paces from the Land, it is built as it were upon a rock in the Sea; and so indeed the word signifies, 
Rupes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it comes from a word that in the Hebrew signifies a Rock: it was a very exceeding strong place. 
Quintus Cur●ius.  Quintus Curtius in his fourth book of the Story of Alexander, saith that, Alexander in his conquest had more to do to conquer Tyrus than all Asia besides, 
Lib. 4. de Reb. gestis Alexandri.  it was such a mighty and strong place. Pliny saith the compass of it was nineteen miles. 
Plin. lib. 5. cap. 19  It was the general Mart almost of all the world, and it was a City very full of people; and to this the Prophet hath reference, when he saith, Ephraim was like Tyrus; because Ephraim did so glory in his numerous Progeny; for Tyrus was a mighty populous place, as Pliny saith of it, that there were three other ancient Cities came out of it, 
The Colonies of Tyrus.  as Leptis Utica, and that great CARTHAGE that was but a spring out of this root, that CARTHAGE that was such a famous City that did strive a long time for the Empire of Rome, and the Monarchy and Dominion of the whole world; Yea and Gades divided (as it were) from the rest of the earth, were peopled from hence: We need not go so much to the Authors that write about this City and the braveness of it, 
Ezek. 27.  for in Ezek. 27. you have a description of the City Tyrus, as a most brave, rich, and glorious City. Oh! thou that art situate at the entry of the Sea, which art a Merchant of the people for many Isles: thus saith the Lord God, O Tyrus, thou hast said I am of perfect beauty; Thy borders are in the midst of the Seas, thy builders have perfected thy beauty. And then in the 33. verse, When thy Wares went forth out of the Seas thou filledst many people, thou didst enrich the Kings of the earth with the multitude of thy riches and of thy Mercandize. Now saith the Lord here, Ephraim is thus, she said to herself, that she was so prosperous, and strong, and rich every way, she was like to Tyrus, I grant it saith the Prophet, and I have seen it so, Ephraim is the very same even then when I am departing from her.  
So that from hence we may see, 
Obs. 1.  That at the very time when God is departing from a Kingdom, or a particular man or woman, they may be in the greatest prosperity that ever they were in all their lives: When thou art nearest eternal misery thou mayest be in the highest degree of outward prosperity that ever thou wast in all thy life. 
Vltimus sanitatis gradus, est morbo proximus.  Physicians say that the uttermst degree of health in the body, is next unto sickness. It's true here, that the highest degree of outward prosperity, it's but the forerunner of ruin; Oh! let us learn never to trust in our prosperity, 
Use.  but always to walk with fear and trembling before the Lord, 
Take heed in our prosperity.  never let us think that we are safe and well because we have outward things at our wills, we may have them at our wills and yet that very night the word may come, This night shall thy soul be taken away, as you know it was with the rich man in the Gospel, when he had his barns full and was in consultation what to do, yet now shall thy soul be taken from thee. And Nabuchadnezzar at that very time when he was glorying in his Magnificent Palace that he had made, now the word comes out against him.  
Again, 
Obs. 2.  especially it should teach us, not to trust (as in no outward prosperity so) not in any fortifications, nor strength. Tyrus was an invincible place (it seems to be so) yet God could pull it down: nor to trust in the multitude of Soldiers: This example is as famous as any to teach men not to trust in any outwards whatsoever. 
Expos. 2.   
Calvin he carries it in somewhat a different way, 
Calvin in loc.  and truly not without some probability neither. I saw Ephraim that thou wert planted in a pleasant place, as in Tyrus, so he carries it thus, that is, Thou art a plant like to the plants that were in Tyrus. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And the word translated, pleasant place, it's a word that signifies building: because they use to build the most delightful places; it signifies also a secure place of habitation, now (saith he) Tyrus it was upon a Rock, and therefore they had little ground for Orchards, or Gardens, or Plants, but only such as were made by art, and with a great deal of cost and charges, and (saith he) As men when they are striving with Nature, if they mean to do any thing at all, they will do it to purpose, and fetch out the most curious plants and bestow a great deal of cost to cover them from the coldness of the winter, as we see in places that are near the Sea, that merely by art they fetch out a place for a Garden or Orchard, they are mighty chargeable. So Ephraim was compared to such a plant, that is, God was at a great deal of charge for it, and very careful he was to preserve them. As you heard the last day, God compared his love to his people to a longing woman that longed for the first ripe fruits; so God's love was towards his people, and here God compares his respect to his people; as a man or woman would do to a tender plant that is in a Garden or Orchard that is made with abundance of cost and charge, look how careful they would be to preserve some tender plant in covering of it, and keeping of it from being mixed with the frost, (saith he) such was my care towards Ephraim, howsoever they have served me. Thus to aggravate their sins God doth show his care of them (thus Calvin.) But saith the text for all this, though my care hath been thus over them, yet they shall bring forth their children to the murderers.  
God never shows so much respect to any man or woman, 
Obser.  but upon their forsaking of him, wrath doth follow. Yet after all this they shall bring forth their children to the murderers, as if so be their children had been born for no other end, but to satisfy the mouth of the sword, to be objects of the fury of the murderers; and those children that they shall bring forth in their war, they shall send them forth, just as if a man did send a company of beasts to the slaughter-house.  

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

They shall bring forth children to the murderers.  
Many children have been brought forth to the murderers even in this way. (But for the Observations from the words.)  
First, 
Observe.  The Curse of God stays not upon the Parents; but goes forwards to the children; It's for the sin of the parents that the children are to be brought forth to the murderers, and especially it stays not upon Idolaters, but goes to their children. There are two branches in this Note.  
1. The Curse of God stays not upon the parents, 
1. Part. Deut. 28. 18.  but goes towards the children; in Deut. 28. 18. Cursed shall be the fruit of thy body, and especially to the children of Idolaters. 
Psal. 137. 8.  In Psal. 137. 8. O daughter of Babylon, who art to be destroyed; happy shall he be that rewardeth thee as thou hast served us, happy shall he be that taketh and dasheth thy little ones against the stones. 
Isa. 13. 18  And in Isa. 13. 18. Their Bows also shall dash the young men to pieces, and they shall have no pity on the fruit of the womb; 
2d Commandment▪  their eye shall not spare children. So in the second Commandment, the Lord there threatens, to visit the sins of the fathers, upon the children, to them that hate him, to the third and fourth generation.  
You will say, 
Object.  Why should children suffer for their parents sins?  
You will kill young Vipers and Snakes though they never have stung. 
Answ.  So, God sees guilt enough in the children of wicked men and of Idolaters, so that in Justice he may destroy them; but he doth rather take advantage to destroy them, 
Note.  because they be the children of wicked men and of Idolaters: As if a man commit TREASON, he deserves death then for his own fault; 
An apt simile.  but if the King hear that his Father and Grandfather were Traitors, he shall die the rather because of them. So it's true, the children of godly people have sin and guilt in them, as well as the children of wicked men; Yea, but the children of wicked men having guilt, and so liable to God's Justice, God will take the advantage the rather to do them Justice because their parents was wicked and ungodly; and this is righteous enough with God.  
And the children of Idolaters above all shall not be spared, 
2d Part.  and especially those that live to many years, 
Seed of Idolaters.  because there is no sin that is so much strengthened from their Ancestors, and the example of their Forefathers as Superstition and Idolatry is; 
Idolatry depends much 〈◊〉 Ancestors  Why should we be wiser than our Forefathers? What's the argument of our superstitious vanities, but our Forefathers did thus? And therefore that's observable, 
2d Commandment illustrated  That there's no Commandment in the Ten threatens Gods judgements upon the children, but the second Commandment,  
Because that there's no Commandment broken from the example and plea of forefathers as the second Commandment; and therefore let the children of Idolaters and false Worshippers look to it, 
Superstitious children admonished.  that they repent from the sins of their forefathers; Instead of pleading for the sins of your forefathers, you should fall down and humble your souls for the sins of your forefathers, or otherwise that's the very reason that God will punish the sins of the forefathers upon the children, because their fathers did worship God in a false way, and they will do so too.  
And then another Note is this, 
Obs.  That as this is a heavy fruit of God's Curse upon a people for the Parent's sins, for God, Curse to follow to the children: so this is a special fruit of God's Curse upon children, That they shall be brought forth to the Murderers. In times of War if you make not your peace with God it's just with God that things should be ordered so that your children should be brought forth to the Murderers. 
Tender-hearted Mothers.  Oh! you tender hearted Mothers, who are loath that the wind should blow upon your children, look upon them and pity them, how can you endure to see their blood gush out, how can you endure to see your little ones sprawling in the streets, or upon the pikes of the Soldiers? If your hearts cannot endure this, seek to make your peace with God, to deliver yourselves and your children from this curse that hath befallen many. We know not what these wars may bring forth, 
The Irish war.  what they have done in Ireland we have heard much of, how the Parents have looked upon their children brought forth to the Murderers; and though it's true, in many Cities and places where the Enemy hath come they have not generally (at least) broke forth to such abominable cruelties as this is, 
The English Looking glass.  but who knows what a Summer or two may bring forth; for certainly where War continues it drives on with more and more rage.  
You will say then, 
Object.  Oh! let us make peace upon any terms.  
No, let it rather be your care to make your peace with God, 
Answ.  that's your way to deliver your cildrens from being brought forth to the Murderers; for if it be a false peace it may be but a further way to bring forth your children to the Murderers. It is an extreme sad Curse of God, in this especially, when it shall come before their very Parents sight, for so the Prophet speaks as if they should be brought forth even before them: Many of the Heathens have very Pathetical expressions about the sad condition of Parents when their children are slain before their eyes: as that of Priamus Son Polites that was slain by Pyrrhus, 
Dij si qua est in Coelo pietas, qui talia curet, praemia reddent delita, patrios foedasti funere vultus.  he cries to his gods, Oh! if there be any thing in Heaven that doth take care of such things, come and revenge this (saith he,) when as Pyrrhus slew his Son before his eyes. Thou hast before the very face of the Father even sprinkled the blood of the child upon his face: he was not able to bear it though he saw himself ready to die next, but cries to the very Heavens to revenge it. And that was a very sad story of the Emperor Mauritius, 
Virg.  that his Sons, and Wife, and Daughters were brought before his eyes and slain before him: This is the woeful evil that falls upon Kingdoms. 
Children should beseech their parents to repent.  And if your children did but understand this very text that now I am opening, they would even look upon you and cry with tears in their eyes, Oh Father! Oh Mother! Repent, repent, and seek God for yourselves and for us, Oh! repent, and make up your peace with God that we may not be brought forth to the Murderers.  
Oh! but if this be so great an evil for Parents to have their children to be brought forth to the Murderers here, how great an evil than is it for Parents to bring forth children to be fuel for God's wrath for all eternity, to be the firebrands for God's wrath to burn upon, million of years to all eternity? You then that are Parents, and have children, look upon them and have such thoughts as these that may break your hearts, Oh! what a sad thing would it be that such a babe that came out of my womb should be a firebrand for God's wrath to burn upon to all eternity? Oh! 
A meditation for parents.  how had I need pray and bring up my children in the fear of God, lest I should be such an unhappy Father that out of my loins, should not only bring forth a child to the Murderers, but for the Devils in Hell? But let not this discourage you that are godly to venture your children in lawful Wars, for when you shall labour to make up your peace with God, in such a cause if you be willing to sacrifice your children to God, if thy child should be brought forth even to death, yet he is but brought forth even to Martyrdom, rather than to the Murderers: Thou shouldest rather rejoice that thou hast a child to bring forth in such a Cause, then to be overpressed with sorrow that the life of thy child hath been taken away with the Murderers; & some of your children though with the loss of their own lives, yet they have been a means to keep you, and us all from the hand of the Murderer, to keep the City and the Kingdom from being overrun with Tyranny, Idolatry, and all kind of Profaneness, and it may be worth the lives of your children that good that hath been done. Revel. 12. 11. 
Revel. 12. 11.  And they overcame by the blood of the Lamb, and by the Word of their Testimony, and they loved not their lives unto the death. Therefore rejoice ye Heavens, and ye that dwell in them. They loved not their lives unto the death: therefore rejoice ye Heavens, 
enlightened  and them that dwell therein. When parents shall be willing to give up their children in the Cause of God, even children shall be willing to sacrifice themselves in God's Cause, (I say having made up their peace with God) than when they love not their lives unto the death, there shall be joy in Heaven, and they shall overcome in dying even as Jesus Christ did. I remember I have read of Zenophon, 
Zenophon.  when he was sacrificing to their Idol gods, he wore a Crown upon his head, and there came news to him that his child was dead, he presently pulls his Crown from off his head in token of sorrow; but then ask how he died, answer was made, That he died in the Wars: Then he calls for his Crown again. So perhaps some of you have lost your Children, nature cannot but work, yea but then ask how they lost their lives, they lost their lives valiantly in a work that did as much concern the glory of God as ever any War did, and seeing they died so, rather bless God than be so sorrowful that they fell into the hand of Murderers. It follows.    

VER. 14.  Give them, O Lord: what wilt thou give? Give them a miscarrying womb, and dry breasts. 
THIS follows, upon this that they shall be brought forth to the Murderer's hand. Then, Lord, give them; what wilt thou give them? Give them a miscarrying womb, and dry breast.  
Some think this was an Imprecation by a spirit of Prophecy, 
Expos. 1.  as if the holy Prophet had his heart filled with the wrath of God, Give them Lord; what wilt thou? give them a miscarrying womb, and dry breasts,  
But rather according to most Interpreters, I think this expression is rather an expression of Commiseration, 
2. Preferred  (that is) foreseeing the lamentable condition that the ten Tribes should be in ere long, the Prophet pities their condition, and would fain come in and pray for them, and he begins, Give them, O Lord (saith the prophet;) and then he makes a stop, as if he should say, but O Lord what shall I say for them, Give them, but Lord I know not what to ask for them, I am at a stand when I consider what they are, what the many mercies they have had already, what warnings they have had, how hardened they are in their sin, and how thy word is gone forth, but Lord give them: shall I say, Lord give them deliverance, give them peace, give them prosperity still, Lord I dare not, that I cannot ask, all means have been used for to bring them unto thee, and yet they stand out against the Lord; thou knowest they are dear to me, they are of my flesh, and I should be glad that they might be saved, but thy glory is dearer to me than they are, and therefore for that I cannot pray: and therefore the Prophet prays, Give them, seeing all this misery must befall them, what, shall the enemies be let out upon them? shall they and their children be made a prey to the Murderer? Lord, rather let no more be born of them, rather let those children that otherwise should have been born and might have lived in their own Land, Lord God, 〈◊〉 them not be born rather than come to live to so great misery; so he doth not pray for a miscarrying womb and dry breasts absolutely, but compartively. From whence the Notes are.  
First; 
Obs. 1.  That men's sins make many times Gods Ministers and his Saints at a point that they know not what to say in prayer. Truly, though there hath be a mighty Spirit of prayer through God's mercy in the Kingdom, yet considering that since God hath come to show himself willing to deliver us, and Christ hath been coming even upon his white Horse in peace to take the Kingdom to himself, since that time such a spirit of Malignity hath appeared against Christ and his Saints as ever was in the Kingdom, it puts many of the Ministers and Saints of God to a nonplus in their prayers, and straightens their very hearts in the day of their fasting, when they are to seek God, 
England more unfit for mercy now than at the first  that the Lord would give forth mercy, The Lord knows that the condition we are in is more unfit for mercy than we were at the very first day; Thus a Nation, thus particular people may put the Servants of God to a stand in their prayers, and straighten their hearts; Oh! were it that people had gone on in the embracing of Reformation as they seemed to do at the first, Oh! how enlarged would the herrts of the Saints have been in prayer? Oh Lord! give England mercy, give England deliverance.  
And then a second Note is this, 
Obs. 2.  That the fruitfulness, or the barrenness of the womb, it is from God. Give them, give them a miscarrying womb and dry breasts. This is from God; 
Gen. 30. 2  in Gen. 30. 2. when Rachel cried for children, Give me children or else I die, the text saith, that jacob's anger was kindled against Rachel, 
Paulus Phagius.  and said, Am I in God's stead? Paulus Phagius (that learned man) saith, 
Four Keys in God's hand.  that the Hebrews have this speech, that there are four keys that are in God's hand that he gives not into the hand of any Angel.  
1. The Key of the Rain; 
1. Clavis pluviae.  and that you have in Deut. 28. 12. The Lord shall open unto thee his good treasure, the Heaven to give thee rain unto thy Land in his season.  
1. There's the Key of Food; 
2. Clavis cibitionis.  in Ps. 145. The eyes of all wait upon thee, and thou givest them their meat in due season; thou openest thine hand and satisfiest the desire of every living thing.  
3. There's the Key of the Grave, 
3. Clavis sepulcronn  in Ezek. 37. 12. Behold, Oh my people I will open your Graves, and cause you to come up out of your Graves.  
4. And lastly, 
4. Clavis sterilitatis.  The Key of the Womb, and that is in Gen. 38. 22.  
These four Keys God keeps in his own hand, 
Non nuptiae dant liberos, sed qui nuptijs legem dedit Deus.  and therefore God's providence is to be observed in this, and there ought to be a submission to his hand in it.  
Thirdly, Sin may bring such evil time upon a people as better those who live to such times had not been born, or died before those times had come; 
Theodor.  Give them a miscarrying womb and a dry breast, if they should have children that should live to endure all the miseries of those times that are coming, they had been better not to have been born, or have died long before this time saith the Prophet, We must take heed of wishing this upon every little affliction that doth befall us, as it is the frowardness of many people even with God himself, that if their children do but anger them to wish they had never been born, or cold in the mouth many years ago, I wish I had gone to your Grave: Parents many times are ready to wish their children that they had never been born of them; but this is frowardness against God himself, and wickedness; those that are so ready to wish their children had not been born, they are the least sensible of the sin that doth cause the affliction upon which they do wish such a thing as that is.  

Give them a miscarrying womb, and dry breasts.  
First; 
Reas. 1.  There may be either such miserable slaughters as that Parents might even wish that they never had any Children.  
Or Secondly, 
Reas. 2.  They may live under such cruel tyranny for their souls and bodies.  
Or thirdly, 
Reas. 3.  They may be drawn from God by false Religion, and so may be in a condition worse than if they had not been born.  
Hence Parents to whom God denies children or takes them away, 
Use. 1.  they should quiet themselves in God's dispose, 
Parents to submit.  especially in such times as these are: it may be God hath taken away your children to deliver them from greater evils: as in the house of Jeroboam, 
1 King. 14. 13.  there was but one child that had any good in it, and saith God, That child shall die, and gives the reason, Because it had some good in it. So that God takes away many that he hath the most love unto, and lets others to live that he hath not so much love unto.  
Yes, 
Quest.  (some may say) If I were sure that their souls were safe, though God doth take them away, if I were sure of their salvation, than I would be content.  
That's true indeed, 
Answ.  If your children were saved, what hurt is that to be taken away here and received to Heaven, and there to live for ever with Christ, not to sin, or sorrow more: but howsoever you may satisfy yourselves in these three things.  
First, That they are under an indefinite promise, though not an universal.  
Secondly, Suppose he should not be saved, than it were better that he should be taken away than to live to sin more against God, he might have lived to have done a great deal of mischief in the world if he were one that God did not intend to save, and therefore quiet thyself; However God sees further than thou dost, either when he denies the● Children, 
Use. 2.  or takes them away in such times as these are. 
Evil times good times to die in▪   
Further, In times when public evils are threatened, they are good times to die in; If better not to be born in evil time, then certainly it is no great evil to die in evil times. Good men are taken away from the evil to come. As if a woman had her breast to be lanced or cut off, 
An apt simile.  would not the tender Father take the Children out of the room in the mean time? Who knows but God may have the breast of his his Church (our Mother) even to be cut off for a time, yet may suffer heavier things than ever she hath done, and if God shall take away his tender Children that will not be able to bear such a sight as that, what great evil is it? As we read of God towards Moses, when God's Glory was to pass by, he puts Moses into the hole of a Rock; and truly the graves of the Saints are but as the holes of the Rock till the Glory of God's Justice passes by a people.  
And thirdly, 
Use. 3.  If the sins of Parents may be the cause of such things to Children as better they had not been born, 
let not parents cause their children to wish they had never been born.  let those that have Children take heed that they lay not up such wrath for an Inheritance for their Children, as that their Children afterwards should even wish they never had been born of such Parents, especially if Parents be careless in the education of their Children not to bring them up in the fear of the Lord, 
By neglect of good education.  hereafter their Children may curse the time that ever they were born of them, and say, Oh! that I rather had been of the offspring of Vipers, or the generation of Dragons than that I had come of such Parents, Oh! that my Mother had had a miscarrying womb, or that she never had had breasts to give me suck. Certainly this will be the voice of many children against their Parents one day: Look to it that there be never a Father nor Mother in this place that may give cause to their Children thus to wish they had never been born of such Parents. 
If better not to be born in respect of temporal calamities; what then in respect of eternal?  And certainly if the enduring of sorrows and misery in this world may put them into such a condition, what then will sin and being the authors of miseries to others do? Those Children that are abominable and wicked in their lives, and are causes of mischief to others, 
especially those who are authors of calamities to others.  how much cause is it that it had been said, that it had been been better his Mother's womb had miscarried: as it was said of Judas, that it had been better that he had never been born: And so it may be said of abundance at this day, what abundance of evil are some at this day the cause of unto others? What woeful disturbances, 
As at this day in Eng.  distractions and calamities do some men bring upon a nation? had it not been better that their Mother's wombs to have miscarried, and their breasts not to have given them such?  
And again, What horrible wickedness are some guilty of? How many Mothers this day have cause ●o say, Oh! that my womb had miscarried of such a Child! Oh that my breasts had never given such a Child suck! Oh that ever one should come out of my womb to do so much mischief, to take up Arms to fight against his COUNTRY, to fight against the Saints, to bring in Slavery and Tyranny, that ever any out of my womb should have a hand in such a mischievous way as this is! Oh! these breasts of mine every time I look upon them, I wish they had never given such a one suck, for it may be they will suck my blood too. Certainly if ever there were a time to wish their wombs had miscarried, and their breasts never given suck, these are the times many may do so. 
Luke. 23. 29.  And this seems to have allusion to that which Christ saith in Luke 23. 19 Blessed are the wombs that never bear, and the paps that never gave suck. I say, concerning many particulars in the Kingdom in this time, it might have been said, Oh! blessed had the womb been that such men were in, had they never been born, and the paps that they sucked, that they had never given suck. This would not have been an interpretation, but a good prayer, if it could have been foreseen, if any Prophet could have foreseen this, that thou shouldst have been a Child, and he should have been an Actor in so much mischief as hath been done in this Kingdom of late, if any Prophet could have foreseen this, 
Note.  thou wouldst have said Amen to his prayer, Lord give this woman a miscarrying womb and dry breasts that she might never have born nor given suck to such an one. It follows.    

VER. 15.  All their wickedness is in Gilgal: for there I hated them. 
WHAT this Gilgal was I opened in the 4th Chapter at the 15. Verse, 
Gilgal.  it was a very famous place for many remarkable things: 
Chap. 4. 15  Stones were set up in remembrance of so great a mercy in coming over Jordan, and there was the first Passeover that ever they had, and there they were circumcised, and the Lord said unto Joshua, This day have I rolled away the reproach of Egypt from off you, from whence it had the name; they were not circumcised in all that time in the Wilderness, from whence it was called Gilgal, because the reproach was rolled away; I showed abundance of mercy to them in Gilgal, there they eat the fruit of the Land, and there the reproach was rolled away, 
Expos.  and the monument of my great mercy in bringing them over Jordan; but now they have turned this place to the most abominable place in the Country, for because there were such great things done in Gilgal, they thought that it was a holy place, and therefore they might justify their superstitious ways, though God afterwards did choose another place for his Worship, yet they thought to sacrifice and worship in Gilgal, they thought it might be justified, because it was a place where such great things were done. Now saith God, I never intended that, all their wickedness is in Gilgal.  
Superstitious men are proud to put holiness upon places that have had remarkable things done in them in reference to Religion. 
Obs.  This phrase we have had occasion to meet with before, and therefore I pass it.  

All their wickedness.  
That is, Their chief wickedness, as if God should say, there is a great deal of wickedness among them, 
Expos. 1.  there are Murders and Thefts, and abundance of other evils, the breaches of the second Table; but yet above all, their wickedness is at Gilgal, they think to make use of that place where I showed so much mercy to them, they think to justify their superstitious worship, but I'll have them know that I hate this, There I hated them saith God, I abhor this that they think to be justified by. So that the Notes are.  
Above all sins, 
Obs. 1.  the sin of Idolatry is that that God looks upon as the great wickedness for which he doth hate and abhor a people. Because in that sin men think by their own ways of worship to make God amends for their wicked ways, and present their own ways of worship, to justify themselves in all other kind of wickedness.  
And again: 
Obs. 2.  For men to abuse that wherein God shows mercy: For them to take advantage or occasion by that to turn it into sin against God, this is that which God hates. For there was much mercy they met withal at Gilgal, and they made God's mercy an occasion to their wickedness. To make that which should engage us to God to be an occasion of wickedness against God this is abominable in God's eyes: As you read in the Law, 
Exod. 23. 19  that you must not seath a Kid in his mother's milk; that which is the milk to preserve the Kid, that must not be a means for a second death, to seath or boil it in saith God, that's unnatural, and but cruelty; so for us to deal with God to take those things that should be a means to engage our hearts further to God to be occasion of further sinning against God, that's abominable; there saith God, I hated them.  
Concerning Gilgal. 
Expos.  Their Idolatrous Priests told them (as 'tis propable) that that place was a holy place, and surely God that had appeared so to them there would accept of their services in that place rather than any other, and so though God had after choose another place, yet still they doted upon this place, [Gilgal] and that which was so famous for God's Worship became as infamous for superstition and wickedness.  
Polanus upon the text compares that Town in Germany, 
Wittebergan ob Reformationis inititum per Lutherū Sathanus haeresium Theatrum fecit. Pol. in loc.  [Wittenberg] to this Gilgal. Those places where the Lord hath been more gracious to people, the Devil seeks to corrupt those places most of all; as in Wittenberg was the beginning of Reformation by the means of Luther, and now (saith he) the Devil hath made it the Theatre of divers Heresies, and still makes it more and more; that very place which was a place of God's mercy to the Country: so here, that place that was the greatest place of mercy, 
See Wilkingson against the Familists; print. Lon. 1579. pag. 3. Reporting the like of Colchester in Essex. And in Fox Act. Mon. 1. edit. p. 606. A. not untruly  is here the greatest place of wickedness; the Devil envies it so much the more, and all their wickedness is here.  
All their wickedness.] That is, the chief wickedness, their Superstition and Idolatry is the chief and the great wickedness that provokes God against a people; not only because of the presumption in it, but because it's an Inlet to all other kind of wickedness. Hence observe:  
1. Where there is false worship in any place all manner of wickedness follows. And people do most stick unto their superstitious ways more than to any thing, and therefore that's the chief wickedness, yea and they think to satisfy God with those ways for their other sins, All their wickedness is there.  
A further Note from hence is, 
Obs. 2.  That to sin in face of mercies, where there are the Testimony of God's abundant mercies, that is very abominable to God. That's a great aggravation of sin, to sin in the face of the testimonies of the mercies of God, what, where so much mercy, yet here wicked and abominable? Doth God fill thy family, thy chamber, thy closet, thy bed, thy shop with the Testimonies of his mercy? Take heed how thou sinnest there where there are abundant Testimonies of God's mercy to witness against thee, and to aggravate thy sin.  
But I find some Interpreters, 
Expos. 2 Ar. Mon. and some Hebr. Interpreters.  and that not one or two, but many, (and that makes me speak of this Interpretation) that refer this wickedness to the casting off the Government that God had appointed, and the bringing in of a new Government: at Gilgal was the place where they would have Saul to be their King, and cast off the Government by Judges that God had appointed among them, Gilgal was the place; now this was the ground of all their other obstinate wickedness, and God remembers this a long time after and saith, All their wickedness is in Gilgal, and there I hated them.  
From hence the Note is this, 
Obs. 3.  That it's a hateful thing to cast off the Government that God would have us under, 
Civil and Ecclesiastical Government united in Israel.  it is hateful to God; the Jews had both their Civil and Ecclesiastical Government by Divine Institution, they were both mixed in one there. And though now we have not our Civil Government by Divine Institution, but it's left to the Creation of man, 
Civil Government Ecclesiastical Government  according as in prudence men in several Countries shall think best; but Ecclesiastical Governm●●t certainly is as much by Divine Institution now, as ever it was, and it must be so, because it is spiritual, and nothing can work in a spiritual way upon the inward man but that that is by Divine Institution, therefore whatever the Government be (I will not meddle with the particulars) yet we must take heed how we cast off that which is appointed by God, for that's hateful, there I hated them; we had need therefore search and examine to find what that is, 
pains must be taken about it.  and if we think it be not so clear as their Government was to them, we must take so much the more pains to examine, and not think it long that there is so much time spent i● seeking to find out what the Government should be, do not think it a light matter: many people they think it but a circumstance, and things that we need not trouble ourselves so much about, and why should there be so much time spent in searching it out; 
As a thing of great consequence.  Learn from hence to look upon it as a great matter, as a matter upon which the welfare or the evil of a Kingdom doth much depend, for so it was here, saith God, because they cast off the Government that I would have, there I hated them. Thus you may take in both the meanings, both the Testimonies of God's mercies in Gilgal at first, and the place where they cast off my Government and would have another, I hated them there saith God.  
Again, 
Obs. Some sins provoke God to hatred.  There I hated them.] There are some sins that provoke God to anger, and some to grief, but some to hatred, and that's dreadful when our sins shall provoke hatred, the Lord hates the works of iniquity. This is the great difference between the sins of the Saints and others, the sins of the Saints may anger God, may grieve God, but the sin of others they provoke God to hatred. I hated them.  
Again, 
Obs. God manifests his displeasure in the places where we sin.  There I hated them.] (There) Sometimes God manifests his hatred in the very places where men do sin against him. As a man's spirit will rise if he comes to a place where he hath been wronged by any; If you should come into the very place where your children have been murdered, 
simile.  or wives ravished, would not you have your hearts rise with indignation, in this place was my child murdered, in this place was my child ravished; so saith God, every time he looks upon Gilgal, Oh! here was this wickedness committed, there I hated them. Hence it is that many guilty consciences dare not go into the place where they have committed sin, There I hated them.  
It follows.   

I will drive them out of my house.  
They shall remain no longer in a Church-State, they shall remain no longer so to be in my House. 
Expos.   
Those who under the colour of being under the Church of God, yet live in the ways of wickedness, God will unchurch them even in regard of the outward appearance of a Church Estate; I'll drive them out of my House: It's a dreadful expression this, for a father to take his child or servant and drive them out of his house notes great indignation; 
simile.  to be driven out of God's House is a sore evil, that makes all other evils indeed to be evil, as abiding in God's House is a great blessing, and recompenses the want of many outward blessings. If any of you that have been servants to great men, and should be driven out of their houses, and especially for your conscience, yet if God takes you into his House you are well enough, 
Psal. 2. 8. illustrated.  and for that you have a famous Scripture in Psal. 52. 8. But I (saith David) am like a green Olive tree in the House of God, I trust in the mercy of God for ever and ever; Upon what occasion was this Psalm penned? It was when David was driven out of the house of Saul by the occasion of Doeg, there was a Doeg that did exasperate Saul against him, and David was driven from his house, so he dared not come into it, but what comfort had David? But I am like a green Olive tree in the House of God; though I cannot be in Saul's house, and enjoy the privileges of his house, yet blessed be God that I may be in His House, and there thrive and prosper as a green Olive tree.   

I will drive them out of my house.  
God cannot endure wickedness in his house, 
Obs. God cannot endure wickedness in his house,  neither should we; God accounts it his dishonour to have wickedness and wicked men in his house, and so should we, as in the Church, ungodly men should be driven out of the house of God; we must not make God's house an Hogs-sty, an unclean place for all Swine to come in, 
Neither should Christians in their families.  but they should be driven out as Christ drove out the Buyers and Sellers out of the Temple; yea, and so should all Christians drive out of their families wicked and ungodly servants: Psal. 101. 7. He that worketh deceit shall not dwell within my house (saith David) And he that telleth lies shall not tarry in in his sight. 
Ps. 101. 7●  It's a dishonour for any who make profession of Religion, that though themselves be not scandalous in their own lives, yet there are those in their house that live scandalously, they have as wicked servants in their houses as any; this is a dishonour to Religion: God drives out wickedness out of his house, and do you do so to yours.   

And I will love them no more.  
By [Love] here is meant, 
Expos.  the communication of outward good things, for that carnal hearts account to be the only love of God: Indeed if they may have but outward prosperity here in this world, they make that an argument of God's love unto them: Well (saith God) though you have had many such kind of arguments of my love, (such fruits of my love) yet I will love you no more, I will take away all those privileges and good things that you have enjoyed, There are privileges and good things that come from no other love but that which may be taken away; Oh! let not us be satisfied with those, let us be satisfied with nothing else but that which comes from everlasting love. You may have your outward estates, you may have comely Bodies, Health, Strength, Success in your labours, comings-in plentifully, yea, you may have Church Privileges, and yet all this not come from the everlasting love of God, that can never be taken away; these fruits of God's love may be taken from you, and God may say as concerning all these, I will love you no more: but there are fruits of love, the sanctifying Graces of God's Spirit, the fruits of Electing love, and God can never say of these, I will love you no more.   

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

All their Princes are revolters.  
This is a very strange expression: What all? Yes, even from Jeroboam to Hoshea's time, every one of them, th● Princes of Israel were wicked men, for two hundred and fifty year's space, in all successions every one were naught, and false, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and ungodly, all were revolters. It's an elegant Paranomasia that in the Original, Princes revolters, the words have a greater elegancy in the Original than in our English; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. qui persuaderi [ut credant] non possunt 70.  the Seventy they turn it by this word, Men that could not be persuaded, they were all of them men that could not be persuaded, they were set upon their own way, their own ends, and would have their own politic fetches, and let Prophets, let any of the Godly come to show them the mind of God, they were resolved in their way, they would not be persuaded, but were wilful, and they would have this way, and whatever came of it they would venture their lives and the loss of their Kingdom but they would have it, in a desperate way they were set upon their wills, come of it what would they would go on in this way.  
Men that are great in Power and Authority they think it a dishonour to them to be persuaded to alter their minds, 
Obs. 1.  but rather will go on desperately to the ruin of themselves, and the ruin of their Kingdoms, rather than they will hearken to counsel; they were all of them men that would not be persuaded: and Luther upon the place hath this expression (saith he) Being lift up in the pride of their hearts by their Power that they had, 
Elati potentia volebant superiores esse verbo.  they would be above the Word it's self, they think it much to have their hearts come under the Authority of the Word. 
Luther.  This is the wickedness of men's hearts when they grow great they swell above the Word of God.   

They are all wicked, all of them revolters.  
Some of them there were that made some kind of show at their first coming in, 
Expos.  when they came first to the Crown they gave great hopes (some of them) that they would have better times than they had before, 
Princes' when they come first to the crown promise fair.  and that things that were evil in former Prince's Reigns would now be reform, but within a while they went all the same way; you know Jehu, and so some others went in a fair way at first, but they all turned to be revolters; from whence our Notes are: First, See what CREATURE ENGAGEMENTS are: 
Obs. 1.  see what engagements will work in the hearts of men when they are engaged in their honours, and in their preferments in their great places of Dignities and Powers, and Profits and Gain▪ see what they will do: evil Princes being engaged and afraid of losing their power; if any should go to Jerusalem to worship, they all went in one stream, not one of them was taken off from their great Engagements; indeed many in smaller matters may be taken off to God, but if it come to a great matter, than none; perhaps some poor Ministers that had little livings (you know) heretofore, they would be taken off, and see the Truths of God, and the sinfulness of Ceremonies; but where did your Deans, and Bishops? where did any of the Prelates that had great Engagements? they would never see the Truth that now almost every body sees, their great Engagements hindered them. And so the great Engagements of Princes hindered them though the Truth was clear enough.  
Secondly; This is brought as the cause of the evil of the People, they were all wicked, no marvel though the people were so, 
Obs. 2.  According to people's interests so they are, as they see those above them go that have power over them, that way people will go. Ephraim was wicked, because all their Princes were revolters. Those that are in places of power they drive the people along before them, for (I say) God hath little honour in the world but as it suits in men's Interests, 
Use.  according as they have Interest this way or that way. 
Let Magistrates consider.   
Thirdly, They are all Revolters.  
From this the Note is this, 
Obs. 3.  That Princes though they should be used with reverence, yet must not be flattered, but their sins must he showed plainly unto them, 
Psal. 104. 32. reflected on.  [They are all Revolters,] though they can hardly bear it. Touch the Mountains and they will smoke, touch the great men, reprove but them, and presently the heat of their wrath rises and they smoke even with indignation. But yet those that are faithful about them they should trust God with their places, 
Servants to great men exhorted.  and estates, and with their lives; Oh had we but those about Princes that would deal faithfully and show to them how far the guilt of blood may be upon them, and the evil of it might be upon them, Certainly it would be otherwise with us than it is at this day: had we but Latimers and deering's (that worthy Preacher in Queen Elizabeth's time) It's said of Latimer, 
latimer's and Deerlings spirit.  that sending a Book to King Henry the vl, he writes in the first Page of it, Whoremongers and Adulterers God will Judg: and Deering in his Sermons even before the Queen speaking of disorders of the times, and these and these things are thus and thus, and you sit still and do nothing: and again, even before her face, preaching to her, (saith he) may we not well say with the Prophet, It's the mercy of the Lord that we are not consumed, seeing there is so much disobedience both in Subjects, and in Prince: Certainly much good might come had we men of such Spirits as heretofore have been. 
Note.  All their Princes are Revolters.  
Fourthly, 
Obs. 4.  When Princes one after another are wicked, there's little hope of good then to a people. The Saints under the persecution of one they groan and cry to God, but another comes and oppresses them more. We had need therefore pray for those in high places, for Princes, for it concerns much the people, as we shall see more after. It follows.    

VER. 16.  Ephraim is smitten, their root is dried up, they shall bear no fruit. 
EPHRAIM is smitten.] God had threatened Ephraim long before, but now he is smitten; not threatened only, but smitten.  
Observe this Note, 
The phrase▪  (the manner of the phrase is as if he were smitten from Heaven by a Thunderbolt, in a dreadful manner God himself smote him) observe this, 
Observe.  God will not always forbear sinners, at last God smote; he threatens a long time, but he smote at last: God may be a long time bending his Bow, and making his Arrows ready, and preparing the instruments of death, but at length he smote; and when he smote he smote terribly. How sad is the condition of a wicked man who hath had many warnings, and much patience of God hath been showed towards him, and at length this is the news that one neighbour tells another, Oh! such a man is smitten of God, the wrath of God hath pursued and hath overtaken such a man, the fearful stroke of God is upon him, and this certainly will be the news of wicked impenitent sinners, secure sinners, this will be the news that will be told of you, such a one is smitten; Oh! and what sad reports are there at this day in all Countries about us, even through the world, what's the news throughout the world almost but this (the Christian world) England is smitten, the Lord hath smote them? the Lord hath smote us with a dreadful stroke and still he continues smiting of us. 
Isa. 5. 25.  That Scripture in Isa. 5. 25. is made good upon us this day, The anger of the Lord is kindled against his people, and he hath stretched forth his hand against them, and hath smitten them, (mark what follows) The Hills did tremble (Oh that our hearts did) and their carcases were torn in the midst of the streets: (and so it hath been with us:) And for all this his anger is not turned away, but his hand is stretched out still: And thus it is with us. And the principal cause that is there given of such woeful smiting, it is as you may observe in the 20. and 23. 
V. 20. 2●.  verses, the crossness of men's spirits in turning things quite contrary and cross to that which God would have them. As thus, 
Crossness of men's spirits.  They call evil good, and good evil: they put darkness for light, and light for darkness; bitter for sweet, and sweet for bitter: Justifying the wicked, and taking away the righteousness of the righteous. This is the cause of this smiting, and never was there such perverseness in the hearts of men to turn things quite cross, 
in Engl.  to cry out of Truth for Falsehood, to cry out of the Ways of Christ as the Ways of Sedition, and the great troublers of the Kingdom, to cry out of the Saints that are for peace, as the great Stirrers up of the Kingdom, and to justify the wicked in many places; 
Malignant's escape:  What favour hath many Malignants? and those that have most appeared in the Cause of God, 
Faithful men are discountenanced.  how are they discountenanced? This is the Cause why God would smite them, and why their Carcases should be torn in the very streets. The Lord hath smitten us this day as he did the people in 1 Kings, 14. 15. 
1 King. 14. 15.  The Lord shall smite Israel as a reed is shaken in the water, (and then it follows after) he shall root them out of the good Land. So it's here, Ephraim is smitten, and his root dried up. The Lord this day hath smote us as a reed is shaken to and fro, that which men cried up at first, they cry down again presently after, and forward for a little while, and then quite the other way again, and wavering and unconstant in all their ways, and know not indeed what they would have; thus the Lord hath smote us, yea the Lord hath smitten us so as he hath fetched blood, fetched blood, yea, the Lord hath smitten us by those that should protect us, and that's a sore smiting, to smite us by the hand of such as should protect us; that threatening that is denounced in Zach. 11. 6. 
Zach. 11. 6.  Oh how is it made good upon us this day, saith the text there, I will no more pity the inhabitatns of the Land saith the Lord; but lo, I will deliver the men every one into his neighbour's hand, and into the hand of his King, and they shall smite the Land; and out of their hand I will not deliver them. It's a very strange Scripture, 
Scarce parelle●'d in Scripture in respect of this Nation.  I know not the like in all the Book of God, God threatens to smite this people, and how? Oh! this is a sore smiting, I will deliver every one into his neighbour's hand, and they shall smite one another, and I will deliver every one into the hand of his King. Why is it so great an evil to be delivered into the hand of our neighbour, and into the hand of our King? truly at this time it seems it was: Oh! the Lord smites us this day, he smites us sorely by giving us up to smite one another. We smite one another with the tongue, in Jer. 18. 18. Come, let us smite with the tongue, 
jer. 18. 18  say they. When was there ever such smiting with the tongue as there is now? yea, even good men smite one another: There was a time when the Prophet desired to be smitten by the Righteous, 
Ps. 131. 5▪ inverted.  in Psal. 141. 5. Let the Righteous smite me (saith the Prophet) it shall be as Oil to my head; but now we may justly cry out to God, Lord, let not the righteous smite me; the very smiting of the righteous is a sorer smiting this day than the smiting of enemies, to smite with the tongue, yea and worse too, in Isa. 58. 4. 
Isa. 58. 4.  In the day of their fast, they smite with the fist, and smite with the pen, 
Smiting with the Pen worse than with the Sword.  that is a sorer smiting sometimes than smiting with the sword. And smite with the sword too, for Brother is against Brother, and Father is against Child, and Child against Father, and this is a forerunner of Gods smiting the earth with a Curse, 
Malach. 4. 5, 6.  in Malac. 4. 5, 6. verses, the very close of the old Testament, there Eliah is prophesied to come, and to turn the hearts of the Fathers to the Children, and the hearts of the Children to the Fathers, lest (saith the text) the Lord come and smite the earth with a Curse. Oh! that Eliah might come among us otherwise? What can be expected but the Lords smiting the Land with a most dreadful Curse? When was Fathers against Children, and Children against Fathers as now, and that in matters of Controversy? It was wont to be a Proverbial speech among the Jews, when they had any knotty Controversy that they could not untie, 
Quum venerit Elias▪  When Elias shall come, than we shall come to know the meaning of this. We may say this day, well, because we see what Controversies there are and what differences of this & the other way & judgement, the Lord Christ (whose forerunner Elias was to be) he will come ere long, and he will open all things to us, the Messias will come again and tell us all, and satisfy us in all our difficulties, and put an end to all our desputes; But for the present the Lord smites us, 
England smitten as Sodom.  not only by the sword, but he smites us as he smote the men of Sodom, with blindness, and that Curse threatened in Deut. 28. 28. 
Deut. 28. 28.  is even upon us, The Lord (saith the text there) shall smite thee with madness, and blindness, and astonishment of heart, and thou shalt grope at noon days, as the blind gropeth in darkness, and thou shalt not prosper in thy ways, and thou shalt be only oppressed and spoiled ever more, and no man shall save thee. Oh my Brethren! how is this fulfilled at this day? with what blindness, and madness, 
And that evidently by God himself.  and astonishment are the people of the Land smote? If it were not the smiting of God to smite men with blindness, it's impossible but they should see what should be done in such a time as this is, and you are only oppressed: Indeed now almost every man in the Kingdom cries of being oppressed and spoiled ever more.  
We thought that when spoilers and oppressors were amongst us that we were safe and well when it was over, Oh! 
Our opressions not removed, but renewed.  but it is renewed again, and then come the spoilers the second time, and the third time, spoiling ever more, and this is the fruit of Gods smiting men with blindness, and madness: And yet who is it that returns to him that smites him? But Lord, seeing thou art a smiting, Oh! that thou wouldst smite once more, smite these rocks of ours, these hearts of ours, if thou wilt but smite there, that might free us from other strokes, that there might gush out tears of repentance, smite there that we may every man smite upon his thigh; Oh! that we may smite upon our own hearts. But it follows:  

Their Princes are Revolters: and Ephraim is smitten.  
Only a word more from the connexion of these two, All their Princes are revolters: and Ephraim is smitten.  
From thence the Note is, 
Obser.  If God leaves those who have the chief Government in their hands to revolt, the people than will be smitten. Oh! pray much for them, and let not them that have the chief Government in their hand think much that people inquire into their way, and that they use all means that they can to keep them upright; for if they should revolt they would not only undo themselves, but undo us, it concerns us to inquire how it is with them, and to be solicitous about them, and they must not bid us that are beneath them to let them alone and meddle with our own business, and follow that which concerns us, certainly it concerns us much what they do: were it indeed that if they miscarried they only should be smitten, 
An apt simile.  than we had less to do to look after them; but if they revolt we are smitten: If a child should in all humility and reverence beseech his father to leave off such and such a sinful way, or to take heed of it that he be not carried by such and such counsels, if his father should say, Meddle you with what you have to do: the child might well answer, Oh father! I hear in the Word of God, that God doth visit the sins of the fathers upon the children, and I may feel of these sins of yours when you are dead and gone, therefore I beseech you, Oh father, consider what you do? (I say) the same might be answered if we should Petition and labour with our Governors in all humility to take heed of any evil Counsel, and if they should bid us lock to what concerns us, we may well answer, We have heard in the Word that when the Princes are Revolters, the People are smitten, that if Governors should any way revolt from any former Protestations the People is like to be smitten; it is we know from the revolting of many of our Lords and Members of that High Court that we have been smitten so as we have been, 
Applied to this present Parliament▪  Now many of them have revolted to the Enemy? and these that have been the Members of that Court, (I say) their revolting have been the cause of such a sore smiting which we have had.  
Further: 
Obs. 2.  It cannot free Ephraim from being smitten; smitten because their Governors are evil, 
Compulsion of Authority does not excuse sin.  they cannot excuse their sin by that: Perhaps the People would plead thus; What could we do? we could not help it, those that were in Government they enjoin such things, and if we did not obey them they would undo us, we were not able to bear their smiting of us, therefore we were forced to yield; Oh! better endure the smiting of man than the smiting of God, it is a fearful thing to fall into the Hand of the Living God.  
The apprehension of God's hand smiting is that which should humble the hearts of sinners very much. 
Obs. 3.  It's a notable Scrip-which you have in 2 Chron. 26. 20. 
2 Chron. 26. 20. observed.  of Vzziah, that when he saw that he was smitten, though he were stout and proud before, yet when he was smitten he made haste out of the Temple. It's no longer standing out, for the Lord hath smitten. So when we apprehend God smiting, it is no standing out against the great God, but we had need make haste to reform. And thus much for this expression. It follows.   

Their Root is dried up.  
But though we be smitten we hope we may grow, 
Expos.  we may lose our leaves and some of our boughs, but we hope that we shall spring again: perhaps these are the vain apprehensions of some men, but never look to making their peace with God, no saith God, I'll not only smite to take off your leaves and branches, but I will smite the very root, that shall be dried up: There's difference between the pruning and lopping off a tree, and the drying up of the root of it, there may be help so long as the root remains alive. I will never trouble myself any further (saith God) with them, I have already smote off their boughs, and that doth no good, I will dry up the very root now. It's a great aggravation of Gods smiting when he smites at the root, every smiting it is not a drying up of the root, it is the base unbelief of our hearts, the discontentedness, frowardness, 
Disordered passions 〈◊〉 causes sadder conclusions than needs of● times.  fullenness of our vile spirits that makes us thus to conclude almost upon every stroke of God, that he intends our undoing, if he doth but smite us so as a few leaves are but shaken off, or that our branches are but shaked, we are presently ready to conclude that God intends to blast us, and to dry up the very root, and ruin us utterly; how often in our unbelief, when by temptations we have been shaken and the leaves of our comforts have been shaken off, 
Enlargements.  (our enlargements) and the like, how often we conclude, Oh! the Lord is coming against me, and he will certainly blast all, all that I seem to have, the very root of all my hopes and comforts will presently be blasted, Oh! this (I say) is the evil of our hearts, it comes from our fullenness, frowardness, and unbelief ever so to conclude, it may be God intends only to prune thee and to take away superfluities, that so the sap may go down more at the root, that thou mayest have more Humility, and Self-denial, and Faith, that thou mayest have more exercise of the Root-Graces, Humility, Patience, Faith, Self-denial, and God perhaps smites only to make the sap go down more to the Root-Graces, though thou concludest that he will dry up the Root presently. In this smiting wherewithal the Lord hath smote us we hope that he intends not to dry up the root, but we may say of it as in Isa. 27. 
Isa. 27. 7.  Hath be smitten him as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? The godly party may suffer much, but I make no question but the ungodly party hath suffered as much, and by this shall the iniquity of Jacob be purged; 
Vers. 4.  and this is all the fruit to take away his sin, and in the 4. verse God tells us, that fury is not in him, God is fain to make an Apology to his people when he is a smiting, though I smite you, yet not so as those that smite you, but in the day of the East wind I stay the rough wind, and fury is not in me, but by this shall the iniquity of Jacob be purged: and this is all the fruit thereof to take away his sin.  
But God hath his time to dry up the roots of sinners, 
Obs. 1. Of Persons.  and the roots of Nations. 1. God dries up the roots of many that have made fair profession in former times, they have had no other Root but only Parts, and common Gifts, and Morality raised, and this Root is dried up; this day many fair and glorious Professors, how are they this day blasted! sapless, dry spirits, and useless in the world in this time when there is so much service required of them? And by by being dried up, what are they but prepared for the fire? Old withered, sapless Professors (I say) whose root is dried up they are fitted for nothing but the fire, they are like those in Judas, 
jude, 12.  corrupt trees, trees that are corrupt in the Autumn: Thus it is with many Professors at the time when God expects fruit, now they are sapless, now they are corrupt fruit, they are dried up by the root, and what are they fitted for but for the fire?  
And then God hath his time to dry up the root of Nations, 
2. Of Nations.  in Isa. 5. 24. Now we might seek to understand what the Root of a Nation is, 
Isa. 5. 24.  but I think we need not in this place, because it is sufficient only for the Metaphor, to show that God doth not only afflict a Nation, but intends the utter ruin and destruction.  
Yet a word or two thus.  
What was the root of Ephraim? 
Quest.   
The Covenant that God made with him, 
Answ.  that was his Root in the first place. And when God intends to break his Covenant with them, 
Hos. 10. 4  (because they broke theirs) then he dries up the Root; and therefore in the next Chapter you shall find that God charges them with dealing falsely in making a Covenant.  
And then, The Godly among a People are as the Root of that People, 
Isa. 6. 13.  in Isa. 6. 13. But yet it shall be a tenth, and it shall return, and shall be eaten: as a Teyle Tree, and as an Oak, whose substance is in them when they cast their leaves: so the holy seed shall be the substance thereof. So here, the holy seed shall be the substance of it. The holy seed in a Kingdom is as the root and substance of it; and yet such is the wretchedness of men, that what do they do but in stirring against them, they would root out the very Root of the Nation.  
And the vigour and power of the fundamental Laws in a Kingdom is as the Root of it, from whence flourishes all their outward Peace and Comfort.  
And the blessing of God upon the wisdom and faithfulness of those that are put into place, that's as the Root of the good of a Nation, in these things especially consists the Roots of a Nation. We hope that God will not wholly dry up our Root, only let us take heed of this; though there be indeed a difference between the Covenant of God with the Nation of the Jews, and any Covenant that God makes with any Nation at this day, yet if we be false in the Covenant that we make with God, this may root us out; let us look to it that the vigour and power of the Fundamental Laws of the Kingdom be maintained, and that the godly be maintained, let us not set ourselves to root out them, for in so doing we do but seek to root out ourselves, and let us pray that the blessing of God may abide upon those that are in place of power, and while these things continue we may hope that the Lord intends, though he may scatter and break us in pieces, yet that there may a Root stay, and there is little question (I think we may make) that God will preserve our Root howsoever; and that there will be a Root of the Saints that shall flourish till Jesus Christ comes again, 
The Root of the righteous.  The Root of the Righteous shall not be moved; 
Pro. 12. 3▪  though the Righteous may be lopped from all their outward comforts, yet their Root must not be moved, that lies deeper than my Creature-power is able to reach unto. But there is a Root, Oh! that God would dry up that, 
A Root o● Bitterness Deut. 29. 18.  a Root that the Scripture speaks of, a Root of Bitterness, that brings forth Gall and Wormwood, Oh! what bitter fruit doth that Root bring forth! Oh! that God would dry up that root. It follows.   

They shall bear no fruit.  
They would bring forth fruit to themselves, 
Expos.  and seeing they would bring forth no other fruit but to themselves, they shall bring forth no fruit (saith God.) How happy were we if God would say the root of bitterness (that we speak of) as he said of the Figtree, Never fruit grow on it more, Oh! that that Curse of God might be upon the root of bitterness that there is in the hearts of many, that God would say, we shall never hear the evil Language, the evil Speeches of People, and the bitter expressions as heretofore we have done.   

Yea though they bring forth, yet will I slay even the beloved fruit of their Womb.  
The word translated Beloved fruit, 
Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it is Desirable, the Desires of their womb; Children are the desires of the womb, that is, 
Honest women very desirous of children Harlots not so.  women are very strong in their desires after them, Give me children or else I die (saith Rachel:) Indeed Harlots are not, they care only for their lust, and would have no fruit of their womb: It's an excellent Emblem for the expression of the vanity of many Preachers that care for nothing but to satisfy their lusts, 
Which are an Allegory of a true Preacher & a false.  and show their wit and parts, but care not for any fruit at all, care not for beget-any children to God; like Harlots they desire not the fruit of the womb, but Wives that are faithful to their Husbands, they do desire it. And the same word that is here for desires, 
The use of the word translated beloved.  and translated beloved, it is likewise in other Scriptures translated beloved, that in Dan. 9 23. Oh man, greatly beloved▪ Oh man of desires. And so in Dan. 10. where the Angel saith, great beloved, it is a man of desire. And so in Prov. 31. 2. What, my son! and what, the son of my womb! and what, the son of my vows! You may see how Solomon's Mother speaks with a great deal of affection, Oh my Son! the Son of my Womb, and the Son of my Desires. But indeed the word signifies properly, the Son of my Vows, Oh! I made Vows to God, if God would give thee me, and since I have given thee up to God, and by Vows dedicated thee to God, what, the Son of my Vows! Women therefore they should look upon their children as the children of their Vows, and show forth their love unto them in the right way that God would have them. It is a strange place that we have in Titus, 
Tit. 2. 4. illustrated.  where aged women are commanded to teach the young women to love their husband's; and to love their children; it is a strange thing that a mother must be taught to love her children; thy child is the beloved fruit of thy womb, but yet thou must be taught by God, taught by his People, taught by his Word to love thy children, to love them in a right and holy way; take heed of loving them so as to provoke God to take them from you, 
Mother's fond Love s●aies their children.  take heed that they be not slain for your sakes; many Mothers have slain the fruit of their womb by loving them too much. Do not honour your children above God as Ely did, when you look upon their natural comeliness consider they have that in them, 
A meditation for Parents▪  and that by your means that except they have another birth will make them objects of Gods eternal hatred, they are the beloved fruit of your wombs, and you look upon them and see them sweet babes and very comely, yea, but think withal that you are the cause to bring them into that that if they have not another birth, though they be objects of your mirth by being born to you, yet they will be objects of God's hatred by being born in sin by you; you may look upon them as objects of your delight, but God may look upon them as those that he hath appointed to slay, Alas those poor sweet babes, what hurt have they done? God sees enough in them that in his Justice he may slay them. But in this that he saith he will slay the beloved fruit of their womb, or the desirable fruit, take but this one Note:  
If God's Honour, 
Obs.  and his Ordinances, and his Saints that are dear to him, be not dear to you, even the very fruit of your womb shall not be regarded by him; That's the scope of the threatening: saith he, Oh here's a people that my Honour, my Ordinances, my Saints are not dear to them, therefore even the desirable things of their womb, the very beloved fruit of their womb, that that goes more to their hearts than any thing in the world, that that is the dearest to them I will slay them in mine anger. If you would have what's dear to you be dear to God, let that that is dear to God be dear to you.  
And then it follows in the last Verse.    

VER. 17.  My God will cast them away, because they did not hearken unto him; and they shall be wanderers among the Nations. 
MY God] Not their God, 
Expos.  but my God. There's much to be observed from hence.  
First, 
Note.  The Prophet's constancy. They forsook God generally, the ten Tribes generally went away and forsook God, but the Prophet still keeps close to God.  
Let all the world do what they will and forsake God and seek other comforts where they will, 
Obs. 1.  but still (saith a faithful soul) God shall be my God. Hosea he lived in wicked times, generally all the ten Tribes went away from God, but still my God, my soul shall keep close to God, I have chosen the LORD to be mine, and I have found that Soul-satisfying good in Him, that he shall be mine for ever, here will I rest for ever; I have chosen the way of God's true Worship, I will not suit myself with the common way of Worship where I live, but I will choose God to be my God whatsoever the world doth.  
But secondly, 
Obs. 2.  this is the comfort of a gracious heart, In ill times when others forsake God, yet one that hath a gracious heart, can have God to be his God: Yea, and especially when times of trouble comes, when sore evils are ready to be upon the people generally, yet here's the comfort of a gracious heart, My God, blessed be God for that Interest I have in Him; they may take away my House, my Estate, my Means, but they cannot take away my God, I have Interest yet in God, I have Interest still in that God that they cannot take from me. This was the comfort of Micah, in Chap. 7. there he described the evil of the times wherein he lived, 
Micah, 7. 2. 4. 5. 7.  Verse 2. The good man is perished out of the earth, and there is none upright among men, they all lie in wait for blood, they hunt every man his brother with a net. And then in the 4. verse. The best of them is a briar, the most upright is sharper than a thorn hedge. And then the 5. verse. Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. But then in the 7. verse, Therefore I will look unto the LORD, I will wait for the God of my salvation; my God will hear me. Oh my brethren! there may come times ere long that the knowledge of God, interest in God may be worth ten thousand thousand worlds unto us.  
But in the third place: 
Obs. 3.  It is no presumption for one, or for a few to challenge a special interest in God, in way of distinction from the multitude, and from the generality. So it is here: How singular was Hosea at this time? This people might think him to be very presumptuous; What, as if no body had interest in God but he, Is not God our God as well as his? He is bold to speak this in way of distinction: You may forsake God and His Worship, but I have cleaved to God, He is my God. When multitudes and generality of men depart from God, yet for two or three, or a few that cleave to the true Worship of God, they may challenge God to be their God when he is none of the God of the multitude. In 1 Joh. 5. 17. you may see how singular John was there: 
1 job. 5. 17.  We know that we are of God: and the whole World lieth in wickedness. How could the World take such an expression? What are you? a few poor people: and yet we know (saith he) that we are of God: and the whole World lieth in wickedness. What are you more than others? Yes, John knew, and would not be discouraged to affirm, that the World did lie in wickedness: and yet we know we are of God.  
Let not men be offended at the fewness of those that keep the Truth, 
Use.  and the multitude of those that forsake it. I remember Plutarch relates in the life of Photion the Athenian, 
Plutarch.  that upon a time there was an Oracle of Apollo Delphias read before the people, which did say, That although all the people did agree, yet there was one man amongst them that dissented from them: now the people began to startle at this; But Photion stepping forth before them all bid them never seek further for the man, for it was he that liked none of all their doings; and yet Photion at length gained as much respect from them as ever any man did, and they chose him (I think) forty times to be Praetor for all that. And so let never so many go on in a way that thou canst not see light in thy conscience for, keep to thy principles, only examine them, (so far the respect we do owe to others must lead us) that if there be a greater party go one way than another, 
Keep to principles:  we should call things into the more nearer scrutine, 
but carefully examine them:  we should think we may possibly be rather in an error than they, and we ought to give all due reverence to the judgements of more men, and more learned and wise than ourselves, but still after all, 
and pray,  praying to God to show us his mind, and searching our own hearts to see whether there be no particular Engagement, 
and search thy heart.  and after all endeavours to find out the Truth, And yet then if God doth persuade your consciences after all means used, we should not be discouraged because the greater part go the other way, but keep to that which our consciences tell us is the right. And thus it was with Hosea, though they went generally another way, yet he could claim a particular interst in God.  
And then another point.  

My God well cast them away.  
It is a dreadful thing for wicked men to have such as have interest in God to declare against them. 
Obs.  God rejection of them, My God will cast them away. Those who have interest in God, who know God's mind, and that such a God as he is cannot have communion with such people. Thus you know it was with Isa. about the 57 and latter end, 
Isa. 57 21  There is no peace to the wicked, saith my God. He puts the emphasis there, he saith not, there is no peace to the wicked, 
Use.  saith God, but saith my God. Oh! when those (I say) that have an interest in God, when such as keep close Communion with God, and thereby comes to be acquainted much with God's mind, when they shall declare concerning you, do not slight it, it is a great matter then when they shall say, there is no peace; If any of them should say: If I know any thing of the mind of God, If I have any Interest in God certainly there can be no peace to thee in such a way as thou art in, take heed of the slighting of the very suspicion of men that are godly, and humble: It is true, many that may make very great profession of Religion, they may be bold to suspect and to censure others, that it may be are better than themselves, but if I see one that walks humbly, strict in his way, holy, and heavenly, and self-denying in other things, if such a man should but have any suspicion of my condition, I had need look to it, it should daunt my heart to have such a Christian look upon me but with a suspicious eye, because such a one is much acquainted with God and his Way, and therefore take heed of slighting such a one.  
My God will cast them away, 
Explic.  with violence and with anger, as a man takes his stubborn child or servant, and thrusts them out of his house.  
When men are violent in wickedness, 
Obs. 1.  they must expect that God will be as violent with them in the ways of his Judgements: 
Lam. 2. 6.  and for that we have a notable Scripture in Lament. 2. 6. He hath violently taken away his Tabernacle. They abused that Ordinance of God, abused his Tabernacle, and he hath violently taken away his Tabernacle. Oh! unworthy wretched people, that should enjoy mine Ordinances so, and abuse them; he hath violently taken away, he comes in an anger: 
simile.  As you shall see a man or woman when their passion is raised they will run and snatch away such a thing from another.  
Take heed of being violent in the ways of sin, 
Use.  you will cast the Cords away, 
Psal. 2.  you will cast away the Truths, as you had it before in Isa. 5. so you cast away the Truths of God, 
Isa. 5.  and his Cords away; take heed thou be'st not a castaway thyself, those that are so full of casting away God's Truths, it's just with God that God should cast them away, as a man casts away a loathsome thing; as those are described in Isa. 30. 
Isa. 30.  That cast away their Idols as a menstruous cloth, and saith, Get there hence: And you perhaps cast away the Truths of God as loathsome now, but the Lord will cast thee away as a filthy and loathsome thing.  
They shall be cast away: but why? Because they did not hearken unto him. This is a notable Sentence. Saith Luther upon the place, 
Haec notabilis est sententia, & digna quae in omnibus parietibus scribatur.  This (He shall cast them away, because they have not harkened to him) is a notable sentence, and worthy to be written upon all our walls; for indeed there is much in it, they would hearken to such and such, and to the rules of their policy, and to their own ends, but not to God. And that's the special point from hence: That in matters of God's Worship we must hearken to God, 
Luther.  and the not harkening to God is that which provokes God with indignation to cast away a people: 
Obs. 2.  perhaps other duties we may know by the light of nature; but when we come to matters of Worship, there God must be harkened to, and not any else; God expects that his creature should hearken to him in what he saith, 
Exod. 21. 6 illustrated, ●y Ps. 40. 6▪  we should be all as the servant was with his ear boared; Christ himself had his ear boared, he would hearken to what his Father said, therefore the Psalm saith, Mine ear hath been boared: Christ was as a Servant with his ear boared, to note, that he would have his ear at the command of his Father. And who, or what are you that you should have your ears free? In Isa. 28. 23. mark what several expressions we have about calling to hearken. 
Isa. 28. 23 noted.  Give ye ear, and hear my voice, harken, and hear my speech. In one littl● verse there's these four: Give ye ear; there's hair; there's harken; there's hair; Oh! God expects that we should have a hearing ear; and that's the way for wisdom: 
1 King. 3. 9  in 1 King, 3. 9 Solomon prays, Give thy servant an understanding heart, but in the Hebrew it is, a hearing heart, and so it is turned, 
A hearing Heart.  That I may have a hearing heart, so as I may be able to judge thy People. Those men and women that have not a hearing heart, they have not an understanding heart, 
Pride the root of not hearing. jer. 13. 15.  and the not harkening to God, Oh! it is that which comes from the pride of heart: in Jer. 13. 15 Give ear, be not proud, for the Lord hath spoken; there is no such pride as the turning away our ears from harkening to God, 
Destruction the fruit of it, whereof also it is a sign.  and turning away our ear from the Law of God is that which makes God turn away his ear from hearing our prayers; it is an evident sign of destruction that is a coming: in 2 Chron. 25. 16. mark what the Prophet saith to Amaziah, I know that God hath determined to destroy thee; because thou hast done this, 
2 Chron. 25. 16.  and hast not harkened unto my Counsel. Dost thou come to the Word and not hearken to the Counsel of God in his Word? It is an evident sign that God intends to destroy thee. Oh hear! hear and your souls shall live, your souls shall live. Indeed here lies the ground of all the evil almost in those that are professors of Religion, The not harkening to the Truth; I suppose those that make profession of Religion if they have enlightened consciences they dare not sin against a known Truth; but now here's the evil of thy heart, look to that; thou sayest, If I knew it were a Truth I would not go against it: yea but the corruption of thy heart makes thee unwilling to hearken to the Truth, the corruption of men's hearts makes them that they would fain have such a thing not to be a Truth. I appeal to you, have you never felt some corruptions stirring this way, that when you are engaged another way, and you see that if you should be taken off from that, a great deal of ease and liberty, and outward comforts would be gone, and upon this your hearts are very loath that that should be true, and therefore you are not willing to hearken, to hearken with a clear heart, so as to be willing to entertain the Truth, if it doth prove to be a truth; that soul that shall be willing to retain every truth, and be willing to let the truth prevail what ever it be, that's a sign of a gracious heart; but the lusts of men's hearts do hinder them from harkening, and they are loath to hearken to those Truths that come nearest to them; but when a man or woman shall be able in the presence of God upon examination of his or her heart, to say, Oh Lord, let thy Truth prevail, thou knowest that I am willing to hearken to every Truth of Thine, though it should pluck away all my outward comforts, I would fain know thy Truth, and I would know the strictest Truths, what Truths they are that most concern thy Glory, and thy Worship in the best manner, whatever becomes of my Credit or estate, Lord, let thy Truth prevail in my heart: (I say) here's a gracious heart that will thus hearken to God and his Truth: But they have uncircumcised ears, they cannot hear (saith Jeremiah;) so, through the corruption that is in men's spirits they cannot hearken to those things that seem to make against them.  
But the last words of all here, is the threatening.   

They shall be wanderers among the Nations.  
It is a judgement to have an unsettled spirit wand'ring up and down, 
Obs. 1.  and can settle to nothing▪ sometimes in this place, sometimes in that; sometimes in this way, and sometimes in another; 
Eccles. 6. 9  this is a judgement of God. Solomon hath such an expression, The sight of the eyes is better than the wand'ring of the desires: the wand'ring of men's appetites and desires, work a great deal of vexation to them.  
Again, observe that, Those who are cast away out of God's house, they can have no rest, they go about like the unclean spirit, seeking rest, but can find none. Psal. 139. Here will I rest for ever: 
in the Hebrew it is emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than the walking soul, so the Bible marg▪  The Church of God and his Ordinrnces are God's rest, and should be the rest of the hearts of his people, and they are indeed the rest of the hearts of those that are gracious; but alas poor soul! who art wand'ring from God, Whither goest thou? where indeed will be thy rest? It was the Curse of God upon Cain, to be a wanderer up and down upon the face of the earth.  
But you will say, 
Quest.  May not men be wanderers, (that is) may not they be cast out of their Habitations and Countries, and wander up and down, and yet not be cast off from God?  
It's true, 
Answ.  we read in Heb. 11. that the Christians wandered up and down in Sheep skins, 
Heb. 11.  and Goats skins, whom the world was not worthy of: But that was in a way of persecution for God, and for his Truth; it was not because they would not hearken, but because they would hearken; and though thou shouldst be forced to wander from thy Brethren, and the sweet Habitation that thou hadst, and thy Friends, perhaps thou art fain to wander up & down even for thy life, yea, but canst thou say, Yet I hope I am not one of God's castaways? It's one of God's Epithets that he glories in, That he will gather the outcasts of Israel; Man hath cast me out, yea, but I bless God, I carry a good Conscience with me; and that man or woman needs not be troubled with wand'ring, that can carry a good Conscience with them; you are cast out from your Friends, yea, but still thou hast the Bird that sings in thy bosom: Canst thou say, I have not cast away thy Commandements, Lord? Indeed if a man's conscience tell him, that he hath cast away God's Commandments, then if he wanders it is dreadful to him: What, though thou art wand'ring from thy house, from thy outward comforts, but not from God's Commandments; Cast me not out of thy presence, saith David; though thou be'st from thy friends, yet not from God presence: here it is, I will cast them out among the Nations. 
Psal. 44. 11. observ.  It was a Curse in Psal. 44. 11. Thou hast scattered us among the Heathen: It was a great Judgement of God, to be scattered among the Nations, 
This curse of wand'ring upon the jews to this day.  for they were a people that were separated from the Nations, and not to be reckoned among the Nations, and Gods peculiar Treasure. There were these three expressions, not only to be wandering among the Nations, not only among Strangers, but among Heathens, among Blasphemers, this must needs be a heavy and sore judgement, to be cast among Idolaters; This Curse is upon the Jews to this very day, how are they wanderers among the Nations.  
Let us learn from hence, 
Obser.  To prise the communion of Saints, let us learn what a blessing it is to live among our own People, especially among the Saints, in the enjoyment of God's Ordinances, let us make use it now lest God teach us what it is by casting us away and making us to wander among the wicked and ungodly, than your consciences will fly in your faces and tell you, Oh! what times we once had, and what sweet communion had we? but we began to neglect the prize that God put into our hand, Oh! if we were where once we were, we would meet often, and pray, and confer, and we would labour to edify one another in our most holy faith, and warm one another's spirits, not spending all our time in wrangling and jangling, Oh! but now those times are ●one, and we are cast away and are wandering up and down among wicked and ungodly people. 
Communion of Saints neglected in Engl. more than formerly.  Truly there hath not been a time in many years when the communion of the Saints hath been so little improved as at this day, we now wander (as it were) among ourselves, and little converse one with another, what should we do living together? Just were it with God to bring this Judgement upon us, 
The drnger of it.  that we should wander among wicked people here and there, and that we should not come to see the face of a Saint to have converse or communion with them. Thus we have finished this Ninth Chapter.     

CHAP. X.  

VERS. 1.  Israel is an empty Vine, he bringeth forth fruit unto himself: according to the multitude of his fruit, he hath increased the Altars: according to the goodness of his Land, they have made goodly Images. 
HERE Gualther makes the beginning of Hosea's seventh Sermon. The Argument is like unto the former, upbraiding and threatening. Hosea had to deal with tough and stought spirits, and therefore 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. 
Ps. 80. 8.  Thou hast brought a Vine out of Egypt: thou hast cast out the Heathen and planted it. 
Isa. 5. 1ST  And in that known place Isa. 5. 1. Now will I sing unto my well beloved a song of my beloved, touching his Vinyard.  
The Church is compared to a Vine. 
Obs. 1.   
First, 
Reas. 1.  There's no plant hath a more unpromising outside 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 outside of it is very unpromising, little beauty and comeliness; as Christ himself had little beauty and excellency in his outside.  
But yet secondly, 
2. Plin. lib. 14. 4.  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, 
one Cul●us is 20. Amphorae, and 1. Amphora is a Tankard of 18 Gallons, so that the sum is about 1800 Gallons.  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 yielded an hundred and eight gallons of good Wine yearly. The Vine is a very fruitful thing, though unpromising in the outside. 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 underpropping 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 dishonour to be the Husbandman, 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 water 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 any hurt it, I will keep it (again) night and day. And this is the Vinyard that he speaks of in the beginning of 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 God's care and charge and protection over them.  
Fourthly, The Vine it is the most depending creature in the world, it is not able to underprop its self, but must have props more than other Plants, 
the strings in the Vine  and therefore Nature hath given unto it strings by which it catches hold upon any 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, 
Isa▪ 27. 2, 3  Fury is not in me; which shows 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. 
explained.  Let him take hold of my strength; that is, speaking to his Church as a Vine, in the time when my fury 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 rend 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. 
Ezek. 15. 2  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 Forest? Shall wood be taken 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 fuel; It 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 sixth 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. 
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 pricked 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, 
Expos.  yet he makes himself empty.  
This shows how he comes to be an empty Vine; not because God's mercy is scant to him, but he makes himself so by his sin, what juice & moisture he hath he doth empty it forth into other things, and so is empty.  
Israel was a Vine full of clusters, refreshing God himself, 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.  
Empty] and no marvel, 
Chap. 9 the last V.  for as you have heard in the latter 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 harkened not to him, 
Verbun tanquam foecunda pluvia, sine verbo, nulli possunt veri fructus.  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 marvel though they be empty, it is the Word that makes fruitful, it is that that is as the fruitful rain: Those that leave and forsake the Word, observe them how fruitless they are, what empty spirits they have; 
Luther.  many that heretofore were forward 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; 
Wil-worshippers empty.  and there's no men in the world so empty 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 ways, Oh! how empty are they in all their Worship they tender up to God?  
But the main Note and Observation is, 
Obs. 1.  That emptiness in those that profess themselves to be God's 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, 
Mat. 5. 22 Racha explained.  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 Racha, it is empty, it is as much as if he should call his Brother an empty fellow, for that's the signification of the word Empty. 
jam. 2. 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 works are dead? There's many that keeps a great deal of noise of Faith, and of God's freegrace, and yet are extreme empty men and understand little of the true excellency of the Covenant of Grace; 
some Antinomians.  Knowest thou not, O empty man, that Faith without Works is dead? Speak as much as thou wilt of Faith and God's Grace, yet if there be no Works, thou art an empty man. Nature will not endure emptiness; some of the Philosophers have said, that the world would rather be dissolved than there should be any vacuity; 
vacum non datur.  creatures will move contrary to their nature rather than they will suffer a vacuity. Certainly an emptiness in the souls of God's people, it is the worst emptiness that is in the world: 
Reasons.  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 dishonour to their Root that they do profess they are upon: Christ he hath all the fullness of the Godhead in him, And of his Fullness we are to receive Grace for Grace: To grow upon him, upon such a root and yet to be empty, Oh! what a dishonour 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 God's Vinyard, and yet fruitless, Oh this is a sore evil! Fourthly, There's no blessing upon thy soul if thou be'st an empty Vine in Isa. 65. 8. 
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, than 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? Therefore for Christians to be without fruit is an exceeding great evil, Dost thou know what fruit is? One gracious 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, 
joh. 15. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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, 
explained.  he will cut them off from their profession and suffer them to fall so as they shall 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 gone 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 join 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 trial, but cast into the fire that they may be burned: these are the threatenings against those that bear no fruit. 
Phil. 1. 11  It is the glory of God's People, 
Eph. 5. 18  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 fullness of God, 
Cap. 3. 19  Ephes. 3. 19 So it is expected of the Saints, that they should be filled with all the fullness of God: Oh! how contrary is this to emptying? And surely filled the Saints should be with fruit, because they are the very fullness of Christ, the fullness of him that fills all in all: In Ephes. 1. last verse, 
Cap. 1. ult.  the Church is said, to be the fullness of Jesus Christ himself; And shall the Church be an empty Vine, when as it is the very fullness of Him that fills all in all?  
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 upon God's ground and to cumber it, to cumber any part of God's ground; it may be if thou wert gone, 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, 
Caut. 8. 11  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 been fruitful Vines, shall we then be empty Vines ourselves?  
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 any 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, 
Use. 1.  than what is it to bring forth the Grapes of Sodom, and the Clusters of Gomorrah? 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 brought forth now, they are wild Grapes at the best. If men do any thing, yet they do so mingle the vanity of pride, the sourness of their own spirits, the rigedness of their own nature with what they do, that all is but sour before God.  
Well, 
Use. 2.  To conclude this, about the emptiness of the Vine: Oh! let us prise fruitfulness more, and say as the Vine that is brought in, 
judg. 9  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 ourselves, 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 marvel 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, 
Vitis frondosa vulg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. bonos habens palmitis. 70.  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 juice of it is let out in the goodliness of the branches and leaves. Oh! so, many Professors in these days they empty out all their strength that they have and all their parts merely into leaves, and have goodly branches, make goodly outward profession, 
Worldly Professors.  and goodly words they give, and will speak much of Religion, but nothing but leaves, nothing but words all this while.  
Pliny in his 17. Book and 22. Chapter, 
Plin. lib. 17. cap. 22  saith of Vines, that it is fit (at least for two years together after their planting) that they should be cut down to the very ground, that they may not sprout out in leaves, and so to lose their juice and strength at the root. 
Young Professors should be kept down.  And truly this is that that hath lost the hopeful beginnings of many young people in these times, they have presently sprouted out into leaves; for never was there a more hopeful time of young 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 ways 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 savour 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 year or two together? 
The benefit of thorough humiliation.  Now that's a thing that is altogether laid aside, any work of humiliation, but presently they sprout out into leaves. My Brethren, whatsoever may be said, or whatsoevee heretofore hath seemed to be preached [to the contrary] yet certainly if rightly understood hath been but the same things that must of necessity be acknowledged; we do not press Humiliation as the Condition of the Covenant of Grace, we look not at it so, 
How Humiliation should be preached.  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 mere 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 wicked 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 have they grown that way? 
A dangerous thing for young professors to be in times of Liberty.  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 overtopped 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 comfort it is gone away from them presently, 
Low Christians.  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 palate of God, when such rank professors as these shall wither and be cast out. The pruned Vines bring forth the best fruit; and therefore that's observable: 
Isa. 5. compared with chap. 27. explained.  compare Isa. 5. with the 27. there's a Note very observable: In the 5. Chapter, God complains of his Vinyard, that he looked for Grapes, and they brought forth wild Grapes; but there the Prophet speaks of the time before the Captivity: but in the 27. Chapter there is a Scripture 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 pruned 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 pruned bring forth the best and the most fruit.  
But I find other Interpreters upon this text, 
Expos. 2.  [Israel is an empty Vine;] 
Vitis spoliala, direpta.  They turn it thus: Is a spoilt Vine. And Luther refers it to the emptying of the abundance of her riches and prosperity; Indeed these two go together, Emptiness of fruit, 
Luther.  and being emptied of our comforts and prosperity, to be spoiled: Israel hath spoiled herself, and I have for her sins let the spoilers come among them, and so hath emptied her of all her good; even while she enjoyed her outward prosperity, she was emptied of the blessing of God upon her; but after the Lord emptied her even of all her outward good too.  
And that's the Note from thence: 
Obs.  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 Families, 
Isa. 34. 11  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? 
Applied to England.  how hath sin emptied us? what empty houses are there in many places? houses that were wont in every room of them to be filled 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 filled with such brave clothes heretofore, now they are broken to pieces, and those places that were filled 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 esteem of all round about us, yet Oh now! now hath the Lord sent his emptiers to empty us; 
Nah. 2. 2.  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 herself.  
This is very strange, Empty, and yet bring forth fruit; If she brings forth fruit, 
Expos.  how empty? Yes, it may very well stand together, she brings forth fruit to herself, but she is empty in regard of any fruit she brings forth to me, but yet she hath juice and sap enough, to bring forth fruit to herself. Oh! how many people that are barren towards 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 than they are weak and unable, & the like: but if it was in a matter that concerned themselves there they have spirit enough & to much a great deal; If parents have children that sin against God, 
Parents.  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 ourselves, 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 ourselves and say, Certainly if I can do nothing for God, I will do nothing for myself neither, If I cannot rejoice in God I will not rejoice in myself, and if I cannot take care for God I will not take care for myself; to be barren to God and fruitful to ourselves, this is a great disproportion.   

He bringeth forth fruit to himself.  
The old Latin is, 
Fructus adaequatus est 〈◊〉.  even like himself, so they turn it, he brings forth fruit like to himself.  
Men of base principles will do base things, 
Obs.  corrupt hearts will have corrupt ways. An ingenuous spirit sometimes wonders to see the ways of many men so base and vile as they are, 
Applied to England.  men employed in public employment that have opportunity to do God a great deal of service and when it comes to it, how sordidly and basely do they carry themselves, not caring what becomes of the public 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 spirits, of base corrupt principles, and therefore they bring bring forth fruit like themselves, fruit like the stock that they are on. 
simile▪  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, 
Expos.  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 designs 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: 
Zach. 7. 5, 6.  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. 
Song. 7. 13▪  At our gates are all manner 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, 
How to use ●ur enlargments in duties.  and you could melt towards God, and had full expressions in the presence of God, and acting of your graces? Take heed now that this pleasant and sweet fruit that you have, that is new from God, and your old experiences that you have had heretofore of God's 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 public work, Oh! take heed that this be not for yourselves, do not you take in the glory to yourselves, Oh! but let this fruit be for your beloved; at any time when you find your hearts most fruitful, grace's 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 glorify God more than heretofore. Oh that's sweet indeed, when God comes in with fruit, 
Song. 8. 11 12. illustrated,  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 m●rk, in letting out his Vinyard, he must have a thousand pieces of silver, and the Husbandmen must have two hundred: if God doth afford to us some wages for what we do, let not us take the greater part unto ourselves, let Solomon have the thousand, 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: 
Vers. 12.  but if you observe the 12. verse, the difference between solomon's Vinyard, and Christ's 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, 
Applied.  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 dresses it himself, 
Isa 61. 3. explained.  and therefore 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. 
Phil. 1. 31▪  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, 
Carnal hearts.  all that they do they act from a principle within themselves, and no further, and therefore they cannot go beyond themselves. It's an argument that all thou dost hath a principle not higher than self, when thou actest for thyself; whereas the principle that the Saints act by, it is the principle of Grace that comes from Heaven, 
simile [omnia eò, unde. Eccles. 1. 7.]  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 narrow heart; but a gracious heart is a heart enlarged, it enlarges 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 themselves to be more in God than in themselves, and therefore they have themselves more than any, but they have themselves in God; and no men loses 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 thyself may be in it, that if God Himself be happy, thou mayest 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 thyself to empty thyself into God, but certainly that is the way to enjoy thyself. 
Phil. 2. 21  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 public places, now to be selvish is the most abominable and the most foolish thing in the world: 
simile  for Mariners in the time of a calm than they may look to their several Cabins, but in the time of a storm, then to be painting and making fine their Cabins, how do they deserve to be pulled 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 ourselves, certainly it is in such times as these are.  
But the main Note is, 
Obs.  That it's all one to be an empty Christian, and to bring forth fruit to themselves. Men think that which they bring forth to themselves is clear gain; but this is an infinite mistake, for that which is for thyself is lost, and that which is for God is gained. Professors that are selvish are empty. Many of you complain of emptiness and unfruitfulness, 
Why Professors are empty.  here's the reason; You are so selvish, that prayer is an empty prayer though never so full of words and excellent expressions whose end is self, many of the Saints in joining 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 loathsome in the eyes of the very Saints; 
Prayer.  let but a man appear 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, 
Preaching▪  where they are selvish, certainly they are empty things; and so I might instance in every other thing that men do, the fullness of the Spirit in a PRAYER, or SERMON, 
what is the fullness of a duty.  or any other Duty, it is the seeking to lift up the NAME of the Blessed GOD in the duty, that's the fullness of it; many that are of weak parts, very poor abilities to exercise themselves, yet their hearts being upon God in a duty, Oh! 
Weak prayer may be strong.  there's a fullness in that duty, there's more in that weak expression, in their sighs and groans than in all the eloquence of your empty hypocrites, they not being filled with the Will of God: 
Colos. 4. 12.  in Colos. 4. 12. it is in your books, That you may stand complete in all the Will of God; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but it is, being filled with the will of God; if thou wouldst have a fullness in what thou dost, a fullness in a Prayer, a fullness in thy Service, in any thing thou dost, be filled with the Will of God, and not with thy self-ends. 
simile.  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 ourselves, but only as we trade for him, and so account that to be for ourselves. And here is an evident demonstration that your selvishness will make you empty for God; 
why Christians complain of empty duties.  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 enlargement 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; 
Try this experiment  but now try this way, try this way but to get above yourselves once, and be emptied of yourselves, 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 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 myself, 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 requirest of me; try but this way, and see whether you will not grow more fruitful in prayer than you did before. 
Expos. 3. Pareus   
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 spoilt Vine, he is a spoilt Vine, and he is emptied of all his prosperity, and riches, and glory, that he had, although he seeks to treasure up unto himself. And indeed in such a kind of reading 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, 
Obs.  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, 
Those that gain by these times noted for  by Places and by Offices to enrich themselves, certainly there can be little honour in such an estate, or little comfort: It is the frame and guise 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; 
unless by some extraordinary providence or eminent service.  what God may cast men in by extraordinary providence at any time we speak not of that, or by some eminent service; but certainly if it shall prove that God in his mercy shall put an end to such times as these are, when 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 appear to be rich after these times, it will be little honour to him, or his posterity, it will be the most dishonourable riches that ever was in the world. In Jer. 45. 4. saith the Lord to Baruch there (he was a good man and yet much over seen in this) Behold, 
jer. 45. 4.  that which I have built, will I break down, and that which I have planted, will I pluck up, even this whole Land. And seekest thou great things for thyself, seek them not. I am breaking down that which I have built, and plucking up what I have planted, 
Act. 8. 20.  And dost thou seek great things for thyself? seek them not. In Acts, 8. 20. saith Peter to Simon Magus, Thy money perish with thee. So may I say to many, is this a time for men to treasure to themselves, for men to have their chief care now to gain riches? Oh! 
Some make advantage ●f the troubles of the times.  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 perish with thee. It follows.   

According to the multitude of his fruit, he hath increased the Altars: according to the goodness of his Land, they have made goodly Images.  
Here you have the unthankfulness of Ephraim; 
Expos.  you have had his barrenness, and selvishness, in the two former expressions, and now here his unthankfulness: The Devil 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 to the multitude of his fruit, were the multitude of his Altars. 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 begin 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 called them) but certainly if they should prevail now, you should have them build them up to the very skies, such Pinnacles and glorious things there would be, for the Land is a great deal more fruitful and goodly than it was heretofore, it is improved mightily now; what brave buildings were there in our Forefathers time, witness these that we have near us, Westminster, and Paul's, 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 hospitality, 
Latimer  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 Devil seeing that, strives to bring it into their power.  
To make God's blessings to be the Means and the Increase of our wickedness, 
Obs.  that is an abominable thing; To increase our sins according to the increase of God's blessings. How many may be charged with this, That when they were of low and mean estates than God had more service from them, 
Applied.  than he hath now they are of higher estates? the higher they are raised in their Estates, the lower they are in the Work of God: 
simile.  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, 
Reas. 1.  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 Principle so to do.  
This is a main Christian Principle, 
Reas. 2.  that the good of an Estate consists in this; 
A Christian principle.  That it gives a large opportunity in proportion 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 greater opportunity for God's 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; 
Reas. 3.  Doth God give thee an ESTATE? I hope thou dost seek that this may be Sanctified: now for thee to do less for God, and more for that that is evil by the increase of thy Estate, thou dost go against a Sanctifying Prayer.  
But yet the chief point of all 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 Hebrew, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 show 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 toward his Idol there: 
Nunc te marm●r●a pro tempore fecimuis, at tu, si foetura gregem suppleveris aureus esto.  We now make thee but of Marble, but if so be our flock doth increase, and we have as many Lambs as we have Sheep, we will make thee of Gold.  
And thus the true worshippers 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, 
Virg. Egl. 7.  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 increases 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 between many of your increases for God, and your increases from God. Now you must look to the proportion to make it as exact as can be, my increase from God, and my increase for God; Oh! be often parallelling these two together, and see whether one do not come longer than mother; 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. 
1 Tim. 6.  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 twelvepences for some great service, but he is to be rich in good works, and for relieving distressed ones, and the maintenance of the Gospel; he is to be rich in good works, 
Riches in good works the best wealth.  and to account their riches to be as well in their good works as in their estates; thou hast so much come in more than others, thou art rich in that; yea, but what works goes from thee more than others? art thou rich in that? If we should judge the riches of men and women by their good works, how many rich men would there be accounted very poor? Every man must be serviceable as God hath blessed them, 
1 Cor. 16. 2.  1 Cor. 16. 2. Oh! this meditation 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; 
A meditation for a rich man.  cast up your accounts thus, Consider what service doth others for God, and what do I? I do as well as others, I but is there as much distance between the service that I do, and the service my poor neighbour doth, as between my estate, and his estate? you perhaps can look upon poor people carrying Tankards, earning dearly ten pence or twelve pence a day, and you have many hundreds a year coming in, now is there as much difference? You would be loath 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 year, and many dishes at your table, are but discontented 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 increased his estate more than before you shall quickly see it in his clothes, and his house shall be finer than before, his furniture shall be finer than before, you shall see his estate raised 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 the woeful 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 chargeable, as that men may take notice of your riches by your rich works, rather than your rich clothes; 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, than not only an evidence that our prosperity comes in mercy, but a good addition to the good of our prosperity. 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 employ it to get ten times so much more, think but thus: Thou hast gotten in thy estate by being proportionable in service for God, thou dost increase the blessing ten fold, thou often thinkest of the blessing of God in giving 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. 
David.  When David had rest, he presently 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 Solomon's Altar; 
Moses' Altar and Solomon's,  you know Moses he was in times of affliction, and his Altar was five cubits long, and three cubits broad; and solomon's 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 solomon's was twenty cubits long, and ten broad▪ 
God's example●.  God doth proportion his goodness to what we do for him, why should not we proportion our service with what he doth for us? And therefore when God blesses any of you in your outward estate, it is very good to do somewhat 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 clothes better, why then should not I have better preaching for my soul? And so many other ways, if God hath blessed you with good preaching, then help your poor neighbours some way or other that the Gospel may be furthered by God's blessing, and that in a proportionable way.   

They make them goodly Images.  
There is a very fine elegant paranomasia, 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 Jezebel where she is said to tyre her head, it is the same word that is here for making goodly Images, 
We should do for God's lively Image as much as Idolaters do for dead Images, viz. to all men: but especially to the Saints.  she made herself 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 woman that carries the Image of God with them in a lively way, shalt thou see them naked, and looking hunger-starved, and looking ruefully and miserably, and wilt thou deny 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 Divine Nature doth appear: And what a charge will this be, when God shall bring Idolaters at the day of Judgement against thee, that shall bestow so much upon their dead Images, and thou shalt let these Images of God to suffer want so as they do? Certainly so long as there is any that hath God's Image upon them that wants, and wants miserably too, for thee to think of increasing thy estate now and to be richer than in former times, it must needs be very vile.   

Goodly Images.  
Men are taken with outward shows, 
Obs.  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 God's Ordinances; Carnal hearts they see goodliness only in their outward bravery, and outward pomp and glory.  
And lastly, 
Obs.  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 goodly Images. It follows;    

VER. 2.  Their heart is divided; now shall they be found faulty. 
MY Brethren, I know that you would be willing enough 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 
* See the several Exercises and Sermons which he spent (most seasonably and excellently) upon this subject, are printed in a Trettise by themselves with this Title [IRENICUM: Heart-divisions opened, etc.] which is to be taken in here, and then that which follows (in the subsequent Exposition) to be annexed.  Treatise already printed, (to which I shall refer you) I shall pass it, and proceed to the following words:  

He shall break down their Altars: he shall spoil their Images.  
The Divisions of this People, of which you have heard so largely 
* In the Treatise of Heart-divisions printed by its self. , 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 honoured: 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; 
Expos. 1.  and so that which you have in your Books translated, 
Decollabit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cervix.  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, 
Vatabl.  they were wont to have Ornamenta 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, 
Obs. 1.  Though men make never such a stir to maintain that which is evil, God will break it; they may by their contending 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, 
Expos. 2.  they were convinced before of the evil of them, for so in the former words, Now shall they be found guilty, they shall acknowledge 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'll break them down, for otherwise if they do remain, they may be snares unto you afterwards.  
From whence then the Note is: 
Obs. 2.  That though men be convinced 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 acknowledge yourselves guilty when my hand is upon you, but you will fall to it again if the temptation be not taken away.  
Thirdly, 
Obs. 3.  Superstitious Altars and Images are to be taken away. 
Altars & religious Images to be removed from among Christians and broken: not sold.  It's the Magistrates work to take away those that are in public 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, 
Obs. 4.  Those things that we give that respect to, which is God's due, are liable to the stroke of God. They gave respect to their Altars, and Images that was due to God, God's Spirit rises against that, I'll 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, 
Obs. 5  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 endeavour to set up false Worship, for it's in God's heart to break it down, let us not set up Idols in our hearts neither, or else where.   

I'll break down their Altars, and will spoil their Images.  
From whence our Note is this; 
Obs. 6.  We must not break down superstitious and Idolatrous things to make up our own broken estates, for our outward advantage. We should labour the abolishing of those things, and not our own benefit by them; as certainly many do in breaking down things that are naught and superstitious, they endeavour to make up their broken estates and to gain to themselves that way, and there's all they aim at: but saith God, I'll 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, 
Expos. 2.  It shall break them down, and so apply it to their divided hearts. Ipsum cor, for so the Pronoun that is translated, he, is relative, and the Antecedent according to the former Exposition 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 dissensions, 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 divided should be a means to break down their Altars, than the Note is this:  
That men's divisions and contentions break the neck of that which they contend for; 
Obs. 7.  especially when men in their contentions, are violent, furious, outrageous, 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 beholding unto such as seek to maintain them in a furious and in an outrageous way, by a spirit of contention. You know those furious violent Prelates, 
The late Prelates.  Did not they break the neck of their Prelacy merely by their fury and outragiousness? And in any party, those that are the most furious and outrageous, 
Furious men do the least service.  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 Images! 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, 
A graphical Paraphrase upon the words.  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 ways that you would have. For now shall they say, We have no King. They rejoiced and gloried much in their King, they bore themselves altogether upon their King, no matter for the Prophets; they have the King's Commandment to do what they do, they can show the King's broad Seal for what they have done, and they were sure that they had the King's 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 ways they hoped to have promotion's 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 favour of the 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 control 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 yourselves 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; 
Expos.  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, 
Ac si non esset, nam is quam habemus, non potest nos protegere, quod est Officium Regis.  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 disappointed of our hopes, we are undone, who can help us now? 
Drus.  whither shall we go? what shall we do? our consciences upbraid us now for our bold presumptuous wickedness, Oh! how far were our hearts from the fear of the Lord, we dared the God of Heaven and all his Prophets, we boldly ventured upon those ways which we were told, yea which we knew in our very consciences were a provocation to the Lord, we set up our own worship, we pleased ourselves, we made our wills to be the rules of all our actions that we did, we took liberty to satisfy our lusts, we mingled our own ways with God's Ordinances, we subjected Religion to public ends, we were riged, we were cruel towards those who differed from us, we upheld the Authority of the King against God and his People, and now God hath justly brought this distressed estate upon us, that now the King's Power that we trusted so in, is 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, 
Quest. concerning the time this prophecy refers to Answ.  We have no King etc.  
When did they say so?  
The times that this refers to, seems to be those that we read 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, 
Obs. 1.  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, 
Applied to England.  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 Question 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, 
Ps 29. 10. 11.  That they have no King; in Psal. 29 10, 11. The Lord sitteth King for ever. The Lord will give strength unto his People; 
Psa. 45. 6.  the Lord will bless his People with peace. In Psal. 45. 6. Thy Throne (O God) is for ever and ever: the Sceptre of thy Kingdom is a right Sceptre. 
Ps. 145. 13  Psal. 145. 13. Thy Kingdom is an everlasting Kingdom: and thy Dominion endureth throughout all generations. 
Ps. 149. 9  Psal. 149. 2. Let the Children of Zion rejoice in their King.   

Because we feared not the Lord.  
It is a great evil not to fear the lord 
Obs. 2.  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, infinitely above us, clothed with Majesty and Honour; trembling frames of heart becomes his presence: non like unto the Lord; great and marvelous 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 insupportable: 
Isa. 33.  Who among us shall dwell with the devouring fire? who amongst us shall dwell with everlasting burnings? Darest thou a vile wretch presume to rebel against any word of the Lord, 
Use.  when the next word may sink soul and body into the bottomless gulf of eternal horror and despair? Who art thou that dost not fear the Lord? Dost 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: 
Obs. 3.  In times of prosperity when men have the favour 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 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 knowledge of thy Ways. They set their hearts and tongues against the God of Heaven, they can venture upon any thing then; to tell them its sin against 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 embolden their hearts against the great God of Heaven and Earth? yet thus it is, men little consider 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, 
God's fear should destroy in us Creature-confidence.  let the Saints of God take this Note with them, Shall creature confidence take men's hearts off from God's fear? Then let Gods fear take your hearts off from creature confidence: Certainly there's a great deal more reason. Oh! 'tis infinitely irrational that creature confidence should take the heart from God's fear; but it's infinitely rational that Gods fear should take our hearts off from creature confidence.   

Thirdly, Now they shall say, We feared not the Lord.  
The taking from a People the protection of, 
Obs. 3.  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 attribute it to the want of the fear of God in ourselves, and in the people of the Land. We complain of 
a Civil Counsellors  those that are about the King, and of 
b Queen.  Her that lies in the Bosom of the King, and of the evil of his own heart in part; but whence 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 People in leaving Governors unto evil courses, in 2 Sam. 24. 1. you have a remarkable Scripture for this, 
2 Sam. 24. 1.  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 kindled against Israel, and he moved David against them: to what? God lets temptations be before David for to fall into 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 evil ways 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 easy 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 seemed 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, 
Obs. 4  The times of God's Wrath and Judgements forces acknowledgement from men that they did not fear God. When God comes against them in ways of wrath, now they can acknowledge 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 among you. Why, wherein do not we fear God? as in Malac. 1. 
Malach. 1.  they would not be convinced, but, Now shall they say, etc. Now when the wrath of God is upon men, now they shall say, we see now apparently we feared not the lord 
Cardinal Wolsey.  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; 
In affliction God appears dreadful.  but afflictions they will draw forth acknowledgement: 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 stilled so as in the times of prosperity, but it will speak, as we read of Zebul in Judges, 9 38. 
judge 9 38.  saith Zebul, Where now is thy mouth wherewith thou saidst, Who is Abimelech? So saith conscience in times of affliction to wretched creatures, 
Zebul's exprobration  Where now is that bold and presumptuous heart of thine? Thou scornest 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 men's hearts abased 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 feared not the Lord.  
When the heart is in any degree humbled, 
Obs. 5.  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 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 all my thoughts, counsels, and actions this day? How happy were it when we ever lie down to rest to have such a short meditation, 
A meditation at going to bed.  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 God's wrath, and every one of the Kings of Israel 
* David and Solomon, and many of the Kings of Judah are excepted: because God was their King, 1 Sam. 12. 14. and Chap. 8. 7.  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 ruled by the Government of God. And Peter Martyr in his Preface to the Book of Judges, 
Pet. Mar. in Prefat. Comment. on judic.  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 afterwards.  
Secondly, When ever they were oppressed and God raised them up a Judge, he did always prevail so as to deliver them from their oppression, before he had done he delivered 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 condemned by God for evil, that they were evil 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 every 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. 
Christ little behold to most 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 Honour, 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 all 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 odd months; yea there were twelve of them that did reign but three years and odd months: see what havoc was made of them: they regarded not the Honour of Jesus Christ, but were enemies unto him, and he regarded as little their safety.   

What then should a King do to us?  
From hence the Notes are these:  
First, 
Obs. 1.  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 People, nothing then can do them good, 
Ps. 127. 1.  Psalm, 127. at the beginning, Except the Lord build the house, etc.  
Secondly. 
Obs. 2.  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 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 well as against me. Thus the people spoke in respect of their Kings.  
This Scripture may well be a Comment upon that Text we have in Psalm, 146. 3. 
Ps. 146. 3. explained by the text  Put not your trust in Princes, etc. Do not put your trust in Princes, have no confidence in them; If you put your trust in them, they will be unuseful to you. 
Chrys. in Psal. 146.  And Chrysostom upon that very Psalm hath this Note: 
Princes, why not to be trusted in.  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? 
1. None so unsafe as 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 ruled by good Laws, yet they are fain to have the Instruments 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 called to put their confidence in the Lord, who made Heaven and Earth, the Sea and all that therein is; 
2. None oft times so perfidious. (and that's true of most that are in place and power.)  which keepeth truth for ever. Alas you may put confidence in Princes, but they will not keep truth; they will 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, 
Obs. 3.  What shall a King do for us?  
How great an evil is it to a people then, whose complaints are; 
Musculus in Ps 164.  what doth a King not do against us? Musculus upon the forenamed Psalm, (those that read his Comment 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 Tigers and such kind of wild beasts among men, that seem not to be children of men, 
An effigies of the last times.  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 condition, 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, 
Obs. 4.  And what shall a King do to us?  
See here the alteration of the spirits of these men towards their King; King, not long ago they put their confidence 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 reference to their Kings; that even those that did dote, and admire him, and own no other God but their King, shall even 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, 
Obs. 5.  here observe, The difference between the blessed estate of God's People, and the wretched estate of wicked men; those who fear God can say, What shall a King, what shall men, what Devils do against us? But other men in their straits, 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.  
Again sixthly, 
Obs. 6.  The more stoutness, and sinfulness, and creature-confidence there is in any, the more do their hearts sink in desperation when they come to be crossed 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 presumptuous against God and his Servants.  
Again: 
Expos.  What shall a King do to us? Their hearts sink in regard of any hopes that they have from their King. But yet you read 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 crossed 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 knocked off of creature confidence and sinks in desperation in regard of the creature, 
Obs. 7.  it doth not take advantage 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 confidence 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 confidence and brought nearer unto the Lord. And thus much for the third Verse. It follows.    

VER. 4.  They have spoken words. 
THEY are convinced of their sin, 
Expos. 1.  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 gained to God ever a whit the more, But they have spoken Words, swearing falsely, in making a Covenant.  
When they are taken off from their hopes one way, 
Obs. 1.  see how they set upon another. 
Luther in loc. hebrasmus est, pro anxie consultant.  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 consultation, and for that he quotes that place in Isa. 8. 10. Take counsel together, and it shall come to naught etc. So then the meaning would be this: 
Isa. 8. 10.   
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 read sometimes of the People of God in Malac. 3. 16. those that feared God met one with another and spoke together; 
Mal. 3. 16  so these wicked wretches that were thus disappointed of their hopes, they met together, and spoke one to another, some such kind of word as these:  
Our Case is very sad, Oh! who would have thought such things should have befallen us? We are as much crossed 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 come to pass what such precise ones among us whose consciences would not submit to our ways & 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, Honours, 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 ourselves? cannot we get some or other to join with us? cannot 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.  
Or thus; May we not yet possibly make up some peace though we be in this distressed condition? Whatsoever propositions they shall proffer 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 ourselves than now we are, 
Covenant.  If they will have us take the COVENANT, & nothing else will satisfy 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, 
Animum in omnia versant, ultro citroque sermones conferunt. Ternov. in loc.  we will take them too, and if we cannot agree to their Oaths or Covenant hereafter we will say, we were forced to it, and therefore they do not bind us. Some such kind of communication it's like they had. And could you hear the communication of our Adversaries when they get together in those straits that God hath brought them into, it's like you would hear some such kind of stuff as this is, they spoke these words one to another.  

They have spoken Words.  
According to others thus, 
Expos. 2.  They spoke words, that is, those (speaking words) hath reference to the times of the Prophets threatening, or when they saw their danger eminent and not fully upon them, 
Loquentur verba violenta. Chald.  so some carry it: and I find the Chaldee Paraphrase hath it thus, They spoke 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 enemies? We scorn it, we defy 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'll 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 read it.) And indeed if men could prevail with great Words, and daring Expressions, and bold Resolutions, and desperate Oaths, 
Obs.  and wicked Curses, then may some hope to prevail 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 Monstrous things, let us not be troubled at it, for they do but hasten the Wrath of God against themselves. In the mean time while they are swearing, 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 spoke words, such kind of Words.   

They speak words, swaring falsely, in making a Covenant.  
What hath this reference to? 
Expos. 3.  What Covenant did they 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 entered 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 yield to him in the Alteration of Worship: For their Princes would not probably have been so strongly set upon the Alteration of the ways of Worship, had not the People joined themselves freely to him by way of Oaths and Covenant; now when he saw that the People came in floking and willing to yield to the Oath which he would give them, upon this he was confirmed 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. Mont. Vatabl.  signifies Vain in the Hebrew tongue: so I find Arias Montanus, and Vatablus take the words as having 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, 
Expos. 4.  and with the Egyptians, the story of which you have in the fornamed place, 
2 King. 17  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 Egypt, and so they swore falsely, in in making a Covenant with the Assyrians, and the Egyptians.  
Now the Observations are, 
Obs. 1.  That Carnal hearts in their straits 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.  
And secondly, 
Obs. 2.  It's an evil thing in straits 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 other help but by combining with wicked and ungodly men. 
Applic. to the Court-partie.  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 Covenant Irish Rebels, Papists, any People in the world, If it were Turks, or Jews, or any in the world to help themselves withal; this is the wickedness of men's hearts.  
And then thirdly, 
Obs. 3.  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 cannot work about for the present while they have any opposition: If they have not things under their power as they desire, they will promise you any thing in the world, but when once they come to get power in their hands, than 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 cannot 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, 
Obs. 4.  Breaking Covenant, though with wicked men, is a very great wickedness, God will be revenged for it. I have heretofore spoken of falseness, and falseness in Covenant, and Promises, and shown you the example of Saul and Zedekiah, therefore I shall not look back to those things. God loves humane societies, 
Fides commune hominis praesidium:  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, 
Cicero.  that they accounted Faithfulness to be a Goddess, 
Fidei templum struxit Numa, sanctissimumque esse jusirandum voluit per fidem.  and they built, and dedicated a Temple unto fidelity as to a Goddess, in which Temple all their Leagues, Truces, Covenants, and Bargains were sworn, which were so Religiously observed, that whosoever 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. 
The Egyptians.  And I have likewise read when Tissaphernes the Persian warred against the Grecians, 
Tissaphernes.  he broke Covenant with the Grecians. 
Agesialaus.  Now Agesilaus when he saw that they had broke their Covenant, he rejoiced at it greatly, saying thus, 
Applicat.  For (saith he) by this means he hath made the gods to be his enemy, and our friend; wherefore let us boldly give him battle. 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 convinced 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 ourselves.  
But I find that Calvin in his Notes upon this Scripture, 
Expos. 3. Calvin.  understands this Oath and Covenant not to be a Covenant to men, 
They did verba da●e.  but their Covenant with God, in promising repentance and new obedience, and so they spoke only words, Swearing falsely, they did but deceive him in swearing and making a Covenant; and this indeed is a sore and dreadful evil to swear to the high God, and to Covenant with him, to draw so nigh to him and yet to be false, God threatens in Levit. 26. 25. 
Levil. 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, 
Violation of the National Covenant punished with the sword.  in avenging the late Covenant that hath been made (I mean our falseness in it) and that we may see further our guiltiness and evil in swearing falsely in making a Covenant, we must know that many ways 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 restored 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? 
Men may be false in Covenant.  But to be false in public Covenants, that's most dreadful. But our hearts may be false divers ways. As,  
First, 
1. For politic ends only.  If we take our Covenant merely upon politic grounds, we make the solemn Worship of God, wherein we express our fidelity for Reformation of Religion to be merely subserviant to politic grounds, here's a falseness of heart, we are false in swearing thus, and making a Covenant; we do not sanctify the Name of God as we ought.  
Or Secondly, 
2. Putting false interpretations on it, to make it a snare.  If we put false Interpretations, we are false; when we shall make our Covenant a mere 〈◊〉 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 those been accused for the breach of this Oath which have not accorded in things that are in Controversy with our Brethren, as if this Oath were put upon all men to determine most abstruse and difficult points of Controversy, to bring men to submit to things as are very abstruse and difficult 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 ways 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 endeavour what he can to understand what the mind of God is, and then to practise according as he understands, though he should mistake, as in the point of Schism in that point of the Covenant; 
Psal. 119. 106. David swearing to keep all God's Commandments explained.  the thing its self being a sin, we may as well swear against it, as David did to keep God's Commandments: but now, if David did labour to understand God's Commandments, and do as far as he did understand; suppose he did not understand all things aright, it might be his weakness, but not his perjury. So, let us be in point of Schism, or any other point of the Covenant, if men do endeavour to understand what is Schism by the Scripture, and accordingly do in their several places, by what means their consciences tells them is lawful endeavour 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: 
3. In not fulfilling it according to the nature of it.  Then is the he heart false in making a Covenant, when it doth not fulfil 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 ungodliness; our Covenant is against it; when more injustice? 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 Covenant. And therefore certainly there's a great breach between God and us in this regard.  
And then fourthly, 
4. When the Covenant is made a cloak for malignity.  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 falsely in making a Covenant.   

Thus Judgement springeth up as Hemlock in the furrows of the field.  
After this their Covenant there is a great deal of injustice among them. 
Obs.   
Judgement.] 
Expos. 1.  By Judgement, some understand the Judgements of God, and then the sense is, Those wicked ways of yours are the seeds that brings up God's Judgements, 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 yourselves a potion of Hemlock against you lie sick and are cast upon your death bed; 
A potion of Hemlock.  a man hath sown his field, he thinks to have a good crop of Corn, but Judgement, the Judgement of God comes up, and there's Hemlock instead of it.  
But because I think this not to be the scope of the place, therefore I pass it by, and rather think that by Judgement is here meant,   

Righteousness, 
Expos. 2.  Equity, and Justice.  
That whereas there should be Righteousness, Equity, and Justice, as it's expected: behold instead of this there sping up a crop of Oppression, unrighteousness, and Injustice that is bitter as Hemlock; I rather think that this must be the meaning, 
Injustice compared to Hemlock Amos 5. 7. Cap. 6. 12  because I find that in divers Scriptures Injustice is compared to bitter things, yea, to Hemlock its self, in Amos, 5. 7. Ye turn Judgement to Wormwood, and leave off Righteousness 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 Judgement and Righteousness, that they turned it to Hemlock.  
Now I find three things especially recorded of this herb.  
First, 
The nature of Hemlock Plin lib. 25. cap. 13  It is a very venomous 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 condemned to die to execute them withal. And Socrates that was so wise a man among them, 
Socrates He died for maintaining there was but one God.  yet he because he did not yield to their gods, but spoke 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 smell they have with them: 
Injustice like to justice sometimes.  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.  
And then the third thing is, 
Hierom in loc.  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 joints, and at the joints (he saith) it puts forth a stalk, and that doth not only sprout upwards and bear fruit, but downwards to have a root, & he saith that every branch, If it hath but a joint 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 will 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 whole Land quickly.  
And Pliny doth observe many other things too, he saith that the root of it is hollow, and that's unfit for any use at all; 
unjust men hollow.  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, and against sore eyes. 
God sanctifies to his people the iniquity done upon them.  And God doth turn even the injustice 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 men shall be Injust and take delight in it, 
Those that delight in Injustice are in a desperate condition.  and take pleasure in it, and scorn and contemn at those that they can oppress by Injustice, those men are in a desperate condition indeed.  
And then lastly, he doth observe by this Herb that it kills by cold, those that takes the leaves or seeds, if they get the mastery of any they shall feel themselves begin to was cold in their inward parts, 
Injustice kills by cooling.  and so die inwardly. Oh! how many who have been very hot and zealous, yet having gotten power into their hands they have unrighteously used their power, they have grown cold in what they were formerly zealous in, and still they grow colder, and colder; and thus their unrighteousness is like to prove to be their death.   

In the furrows of the field.  
Calvin puts this Question, 
Calvin.  Why doth he not say, it springs up in the field, 
Expos.  but in the furrows of the field? And he gives this Answer to it; 
Cur potius suprasulcos agri, quam in agro?  Where there are furrows in the field, there hath the plough 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 tolerable for Hemlock to spring up there than in the field that is not ploughed, or in other places.  
But when a field is ploughed and prepared for seed, 
Obs.  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 Judgement; 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 against, and so complains of, that Judgement springeth up as Hemlock in the furrows of the field.   

Thus Judgement 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, 
Obs. 1.  and it is a sign the Lord hath forsaken them, that they are near 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 where God expects Righteousness and Equity, is a sad Omen, a forerunner of great evil to places. It's God's complaint in Isa. 5. 
Isa. 5.  Just before he threatened the utter spoiling 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, Injustice: there it's called wild Grapes, as Hemlock here, for both are very sour, and bitter before the Lord; Injustice in places from whence Justice may be expected, is by the Lord accounted a most fearful, 
Amos, 5. 12. explained.  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. 
jer. 22. 15  In Jer. 22. 15. Did not thy Father do Judgement 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 rejoice in Injustice and Oppression instead of that, God will not take himself as known; but saith he, Thine eyes and thy heart, are after covetousness, and for oppression, 
Amos. 5. 21.  and for violence; and in Amos, 5. 21. is a remarkable place for this, saith he, I hate, I despise your feast days, and I will not smell to your solemn Assemblies. You have many Feast days, 
Days of Thanksgiving.  and days of Thanksgiving, you bless me for what I do for you, but I will not care for your days of Thanksgiving, 
Ver. 24.  (why?) in the 24. verse. Let Judgement run down as waters, and Righteousness as a mighty river; as if he should say, keep as many days of Thanksgiving as you will, I care for none of them, except Judgement run down as water, and Righteousness as a mighty stream: Mark here the expression of the holy Ghost, Judgement 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, 
explained.  it must not be like a Pond, or Well, enclosed for a man's private use; but saith he, Let Judgement 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 poorest of all may have it for the very fetching of it: But till then saith he, I regard none of your days of thanksgiving. And so in Isa. 58. 
Isa. 58.  there's one special reason why the days of Fasting were not regarded, it was, because of their oppression of the poor, and their uncharitableness, and their Injuriousness in the Courts of Justice. We have now many days of Fasting and Thanksgiving more than ever yet England knew, & we may think that God will smell a sweet savour, but Oh! this Hemlock coming up in the furrow of the field will embitter all, for if ever God did look for Righteousness and Judgement from a people, then certainly he looks for Righteousness and Judgement 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 indeed such as were notoriously wicked were in place, than we expected nothing but Hemlock: But now they are cast out of place, and others are come in, we hoped that there had been such a preparation that nothing but fruits of Righteousness would have come up. But now to be oppressed by them that are in places of former oppressors, this is grievous. Lord, what is man? In Isa. 59 9 Therefore (saith he) is Judgement far from us, 
Isa. 59 9  neither doth Justice overtake us; we wait for light, but behold obscurity, for brightness, but we walk in darkness, 
expounded  (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 judge 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 days of Fasting and Prayer, 
Illustratde further.  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, sending up their moans to God, Lord, is this the fruit of our labour? 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, 
Some stalks of Hemlock in Engl. spring up since we hoped for reformation  it were easy to name many stalks of Hemlock that there are come up instead of Righteousness and Judgement among us. I'll name one or two. What do you think of this.  
First, 
1. Malign. in Committees.  That such as have been notoriously Malignant, yea, such as have been upon actual War should yet upon any slight acknowledgement 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 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 etc. And now they have opportunity to revenge themselves upon them; What grows in the furrows here but bitter and venomous 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; 
2. The Officers pampered, while the poor Soldiers starve.  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 clothing; and Officers in an Army who were but mean men heretofore and knew scarce how to live, now they live bravely, glister in their Gold and Silver lace, what's this but Hemlock? Is not here Injustice and Oppression? that thousands should want bread, that widows and children cry out for bread that lived pretty well heretofore, 
The cry of Widows and Children.  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, 
Caution.  must account to suffer something, things cannot be carried on with that equity as if all things were settled 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 what ever we suffer in our particular, 
The honour of our SUPREME COURT should be kept up.  to preserve what we can the honour of our Supreme Court; better many particulars suffer hard things than the honour 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 Injustice? 
Three ways to have right in our wrongs  Under God there are but three ways, two extremes, and one middle: for men to have right in case of Injustice. The two extremes 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 extreme is, 
The King's prerogative  That which heretofore was the King's 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 extreme is, 
An Appeal to the People: which remedies are worse than the disease.  The appeal to the People, that were a remedy worse than the 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 presently equal with them, when things come to be redressed by the tumultuous people.  
Therefore the third way of help in way of Injustice it is The Mene, 
By our PARLIAMENTS (although sinful) are of only lawful way.  and that is by our Parliament, that is, as things are 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 honour 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 extremes, certainly in that we make our remedy worse than the disease: Pray much for them therefore that there may not one stalk of Hemlock rise up among them; or any seed fall down from them, but that they may be as the field which the Lord hath blessed, Full of the fruits of Justice and Righteousness, that themselves, and this City, and the Kingdom may be the habitation 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; 
Psa. 85. 9, 10, 11.  so you have it in Psal. 85. 9, 10, 11. verses.  
Now there's one Note more that I find Tremelius and Pareus and divers others have. 
Tremel.  The Furrows of the field (say they) there is in the latter end of the word translated [field] a Jod: 
Pareus.  which by some is made paragogical [and an addition of form only] But others to be an affix for the plural number, 
Agrorum meorum.  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 indeed. 
jer. 31. 23  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 thereof, The Lord bless thee O habitation of Justice, and mountain of Holiness. When I bring their captivity again, when I'll own them to be mine, than there shall 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, 
Reformation cannot prosper without promotion of Justice, and removing of Oppression.  and that we are his, and God indeed hath delivered us from our Captivity, we should labour 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.    

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, 
Obs. 1.  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 better 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 rejoice in something, and sorrow and the like. Fear, it is a very troublesome 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 God's fear! This one thing sets out the excellency of the fear of God: That where the fear of God is settled in the hearts of men and women, all other base fears are rooted out. Would not you be glad to be delivered from creature fears, especially you that have lived in many dangers a few months since? Oh! if you might be delivered from the fears of the creature, how glad would you be? 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. 
Hab. 3. 16.  When I heard (God reveaed his will) my belly trembled, my lips quivered at the voice; rottenness entered into my bones, and I trembled in myself. (But now Habakkuk, why would you trouble yourself with so much fear?) Mark, there was a great good came to him by it, 
expounded  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 labour 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 wit's end and know not what in the world to do, than (saith he) I will rejoice in the Lord, I will joy in the God of my Salvation. When God spoke, Then my belly 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 rejoice in the Lord, and joy in the God of my Salvation, all fear was gone then. Men can rejoice in the time of their prosperity, but in times of afflictions than they fear? Whereas those that fear the Lord in their prosperity, in the times of their affliction than they most rejoice. It's a notable speech I remember I have read in Nazianzen in his 12. Oration (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, etc. Though men that have no fear of God they may seem to have bold spirits, 
Nazian.  and it seems to come through the greatness of their spirits, 
Orat. 12.  that they will not fear God, yet these men in the time of danger are the most base cowardly men in the world. I'll give you a notable instance for this, Manasses he was as proud an insolent man, that seemed to be fearless of any threatening of God, scorned his Prophets; 
2 Chron. 33. 11.  But mark, when he came into danger, in 2 Chron. 33. 11. where did they find Manasses? he was run into the bushes, this brave bold spirited man that dared God and his Prophets, and cared 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 Briars.  
This is the temper and guise 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 wonderful 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 people's worshipping 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 wonderful thing that he should be so bold, and that he should prevail with the people. Luther gives the Answer to this Question, thus: 
The people will follow great ones Si impiorum principum studiu●● et exemptum accedat.   
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 endeavour labour to set it up, it will be set up be it never so vile, never so abominable, yet people will be brought to it: that is his Answer.  
And truly we find it so, that set people seem to abhor things never so much, 
Luther.  yet if they find it be the sway of great ones, and if it be once set up in a way of power they yield to it: One would think it an impossible thing that now God having cast so much odium upon our Prelates, 
The Prelates.  one would think it impossible for the People of England ever to be brought to yield to them, and I make no question but many of you say so when you meet together; but do not deceive yourselves, 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 before.   

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 subtle 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 honour and respect, but God will give another name to these things that we would fain put an honour upon.  
He calls 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: 
Expos. 1.  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; 
2.  The Calves of Beth-aven: As if the Prophet 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 some, 
3. preferred.  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, 
A. Mont.  their workmen did make other little ones, to be in their houses; like as Demetrius that was the Silver-Smith for Diana, made Shrines for Diana's Temple, it was Demetrius' trade to make little kind of Temples in Silver, either to hang about 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 honour put upon it, as to have little things made with Silver or Gold according to their estates; perhaps 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 Worshippers of God should labour 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 ourselves with public 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 been wars round about in England, London hath been safe for these three years together: And so when there was wars in all Israel, yet Samaria 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. 
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 sensible of this, though they were safe for their outward condition for the present, and had strength enough to resist the Enemies, yet they were afraid: that is, there was a solicitous 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, 
Obs. 1.  That in times of danger our hearts should be most solicitous about the Worship of God. It was so in the time of their danger, their hearts were especially solicitous about Bethel, Oh! that was the place where they had the Worship of their Gods. So, are Idolaters solicitous in time of danger, 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 honour of God, 
1 Sam. 4. 13.  his Church, his Ordinances: Thus it was with old Eli in 1 Sam. 4. 13. the text saith, 
Eli's example urged.  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 prevail he was like to lose his estate, and there would come woeful misery upon the Land for the outward condition of it, No, but his heart trembled not for that, but for the Ark 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 Ordinances? 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 tremble because of their Calves, and shall not we have our hearts tremble because of our God? 
1 King. 8. 44. enlightened  1 King. 8. 44. If thy People go out to battle 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 God's Ordinances where the people went up to Worship. Oh! 
what should encourage us to fight.  that should be in our eyes, the City where the Ordinances 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 Samaria should thus fear. From thence the Note is.  
That Cities that are strong and safe themselves, 
Obs. 2.  should be sensible 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 miseries, this one sin had been enough to have provoked God against us, because we were so little sensible of other Countries and Cities that were about us. This wicked Samaria, yet when they heard that Bethel and Dan, and their other 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 overwhelmed 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 filled with fear presently. When men have nothing to rest upon but their own inventions, their own ways, no marvel 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 satisfy their consciences withal, yet in time of danger it will not do, no inventions of men, nor no external duties of Religion, especially such as are mixed with superstition, they will not uphold 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. 
Ps. 112. 7.  He shall not be afraid of evil tidings: his heart is fixed, trusting in the Lord. His heart is established and he shall not be afraid. It's again repeated, let evil tidings, come what will, his heart is fixed, because he trusts in the Lord. It follows.   

For the people thereof shall mourn over it.  
The people thereof] Here he speaks about the Calf of Beth-aven in the singular Number, 
Expos.  for so I find it's referred by most Interpreters, The people of the Calf. (Of it) not of Samaria.  
From thence the Note would be thus, 
Obs.  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 certainly 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 mourned and were in extreme distress and trouble. Idolaters they do mourn when their false worship is taken from them. At this day, my Brethren, how do many mourn after their superstitious vanities, 
Prelates, Service-book, and Altars, all some men's Religion.  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 persuade 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, merely to defend such superstitious vanities and customs that they were wont to have. Their Burials for the dead as they were wont to have, Oh! they mourn for this, and they would almost as lief lose their lives as such kind of things as these are. I remember I have read of the Indians that were wont to worship an Ape's Tooth, 
An Ape's Tooth.  it was a Religious Relic 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 Ape's Tooth that was taken from them, because it was a Religious Relic. And so we have men this day, though their superstitious vanities and customs be no better than a very Ape's Tooth, yet they mourn over them and would be willing to part with a great proportion of their estate to redeem them again, they mourn after their Calves.  
Oh! 
We should mourn after the true Worship.  how should we mourn after the true Worship of God then, how deer should that be to our souls? For Calves, Superstitious Relics, and Customs, Apes Teeth, and such things be so dear to Idolaters, Oh! those Ordinances of God in which our souls have met with so much soul-refreshing, 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 yourselves, If these should be taken from me, than 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 rejoiced on it.  
The Priests they especially mourn. The word that is here translated Priests, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chemarim what it signifies  it is in the Hebrew Chemarims, and I find it signifies three things the word from whence it comes.  
Chemar signifies to sound out, and so some think that it is they are called 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 called Chemarims, because of their mighty noises and sounds that they were wont to have.  
Secondly, It signifies, to burn, or to be hot. And so Luther (I find) takes the word, and saith, That they were called Chemarims from their burning desires after their ways of false worship.  
But I rather think there is a third, that signifies to be 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, 
Black-Coats.  or indeed Black Coats; they were wont to be known by their black garments, and therefore they are called by the name Chemarims, 
[This is the Rabbins interpretation of the word (and they apply it to the Popish Munks and Nuns) which Calvin rejects, and expounds it to signify either their clamorous noise in worshipping, as 1 King. 18. 27. or to be a common name whereby those Idolatrous Priests were known as 2 King. 23. on which place see Munster's Annotations.]  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 th●re was a kind of superstitious vanity put on it. Now though gravity be required in their very garments, yet to stand so much upon the very colour there may be danger in it, and those that are looked 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 to do so here: and so almost all your Heathens and superstitious people they had always 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 rejoiced.  
Rejoice] 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 Calf's brave, and they had brave kind of Worship about it, and many pompous 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 spoke against them, they exulted the text saith.  
But now there's a threatening, 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 braveries 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 even call themselves sometimes the Triumphant Clergy, just like your Chemarims; but now here they were like to lose all, and they should mourn over them.  
Polanus upon this very place, 
Polanus in loc.  for their fat Livings, and Parsonages, and such places, our Prelates, for their Prebendaries, and Deaneries, and Bishoprics, and such kind of Preferments: Oh! how do they mourn this day for the loss of these things? Thus they that did so rejoice to expect 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. 
Revel. 18. applied.  We read in Revel. 18. these kind of people just set forth, that upon the fall of Babylon the text saith, That the Merchants of the earth shall weep and mourn over her: for no man buyeth their Merchandise 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. 
who mourneth most for superstitious places.  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 vanities, they stand a far off, weeping and wailing; and blessed be God that we see them to mourn that did so triumph and rejoice 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, 
Obs.  and they accounted them very glorious. Now shall wicked 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 Ministers 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 upon them, but it went away. And so you know what glory 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.    

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: 
Jareb.  and his name signifies an Helper, as a Trophy. 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 Soldiers taking Dan and Bethel they rejoiced in getting the Calves, and sends them to King Jareb as a Trophy unto him, as that which they knew he would much rejoice in, They rested much upon King Jareb as a help unto them, and now their kind of Religion, their very Religion is at Jarebs dispose, for he hath now the Calves in his hand to do with them what he will.  
From thence briefly our Note is this: 
Obs.  Our depending upon men for help, is dear 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 rejoice in.  
That it is the way of Idolaters, 
Obs.  to rejoice much when they get one another's gods. As when the Philistims got the Ark, they rejoiced much, 
Applied to England.  they carried it to Dagons' Temple. Also the enemies of the Church will rejoice much if they can get the power to trample upon our Religion; they will rejoice much if they can get your estates, but they will rejoice more if they can do what they will with you in the point of your Religion, Oh! this would be that which would 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. 
Hierom.  (I'll but name it to you) he saith, (that it was received among them) That the Priests of the Calves had taken away the golden Calves and put up Calves of brass instead of them and only gilded them over with Gold, 
See Schickards Prodromus, or his Bechinath Haperuchim.  and now the King of Israel when he was in straits sent these Calves to King Jareb for a Present to pacify 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 ashamed. 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, 
Expos.  their hopes first shall fail them, and they shall see their counsels that they took shall come to nothing, and this shall 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, 
job. 6. 20.  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 disappointment 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 Adversaries, 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 scorned 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 failed; I but if our hopes had but seemed to have failed in outward appearance, that the Enemy should have prevailed, 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 People to be ashamed of their hopes, 
Ministers may be glad▪  and prayers. The Ministers of God can stand up and look comfortably in the Congregations, because they put on people, and encouraged the hearts of people in this Cause; 
And (if always faithful to the Public Cause) they may take comfort.  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 believe 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 present to be disappointed of some hopes, Oh! remember upon all your disappointment of hopes, Oh! what shame would it be before men and Angels if it should prove that any soul in this place should be so disappointed of their last hopes? Thou hast hope of salvation, and of eternal life, and if it should prove when all secrets are to be made public before the Lord Jesus and his Angels, if then it should prove that all thy hopes were dashed, what would become of thee? It is the prayer of David, O Lord, let me not be disappointed of my hope. Let that be thy prayer, especially in regard of thy last hopes. 
1 joh. 2. 28.  In 1 Joh. 2. 28. Abide in him, that when he shall appear we may have confidence, and not be ashamed 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? 
Expos.  What? why it was this counsel: 1. The Counsel that was between Jeroboam & his 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 all men that belonged 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 Jerusalem 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, 
A Geographical description of Politic Counsels in Religion  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 Jerusalem to worship, but they shall be content to worship at Dan and Bethel, and this will keep things in peace. Now this counsel seemed 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 Counsel, and think it is a very excellent plot, and God favours it; but when my time shall come, when they shall see what evil it brings upon them, than they shall be ashamed of their Counsels. From thence there's these two Notes;  
First, 
Obs. 1.  That men's own Counsels bring them to shame, especially in matters of Religion.  
Secondly, 
Obs. 2.  That men are strong in their own Counsels, till they see some eminent evil to come of them, and then they will be convinced and ashamed, but not before.  
To speak a little of each of these.  
men's own Counsels bring shame to them, 
1 Doct.  especially in Religion. For men naturally are very blind in the things of God, they do not see far in them; men's hearts are full of corruption, they are biased by their corruptions; seeing there's much self-love in men.  
If there be any appearance that is men's own, 
Reas. 1.  that's much regarded, a great deal more than truth that is another man's; if it be their own they mind that, but let another man speak that which hath truth, that's little regarded. There is in men's 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 Counsels. And the more men are set upon their own Counsels the more it is like to bring shame in the conclusion.  
And besides, 
Reas. 2.  There's a Judgement of God upon men's spirits, that if they will set upon their own Counsels, I say, there's ordinarily a Judgement of God upon men to leave them to folly when they rest upon their own Counsels: and it's threatened in Psal. 81. 12. as a great Jugment of God upon men, 
Ps. 81. 12  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 COUNSELS: men's 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 labour and stir, perhaps they have laboured 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. 
men's own Counsels ensnare them Instanced in the late Enemy, And the Prelates.  Yea, many times the Counsels of men work quite contrary; God doth much glory in this, in making use of men's 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 graciously for us, to bring our enemies into snares by their own Counsels: 
job, 18. 7.  In Job, 18. 7. 'tis verified of many that their own Counsels have cast them down. 
Psa. 9 16.  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 snared in the work of his own hands. Oh! think of this, consider of this, Oh! the work of God in bringing men down by their own Counsels (saith the text.)  
And just it may be so; 
Reas. 3  for men provoke God by their Counsels, 
Psal. 106. 43.  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'll give you a few Rules about your Counsels that you may not be ashamed of them. 
1, What to avoid.   
First, Keep out from your Counsels those things that would hinder you. 
1. False principles.   
1. Be sure to keep out of your Counsels your false Principles, be not acted in your Counsels by false Principles.  
2. Keep out of your Counsels wicked men, 
2. Wicked men.  take heed that they do not join with you in your Counsels, 
job, 21. 16.  in Job. 21. 16. Their good is not in their hand: the counsel of the wicked is far from me. 
Cap. 22. 18  and so in Job, 22. 18. Oh! keep out wicked men from your Counsels.  
3. Keep out your Own Ends, 
3. Selfends  take heed how they come in: If any of a man's Ends come into his Counsels, they will warp then.  
4. Keep out of your Counsel's Conceiptedness, 
4. 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 Counsel's flesh and blood. 
5. Flesh & blood.  I consulted 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, 
6. Passion and Frowardness.  keep out of your Counsel's Passion and frowardness. In Job, 5. 13. He taketh the wise in their own craftiness; and the counsel of the froward is carried headlong. 
job, 5. 13.  If once you find in your Counsels your hearts begin to be hot, 
Resolve on nothing in heat.  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 business of Moment, assoon as there begins to be a heat, rather 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 Counsels we should weigh things very exactly) you would not weigh in the midst of a wind: 
simile.  when men's 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 Counsels.  
Divers other things there are that spoil our Counsels that we should be aware of. 
2, What we should attend in our Counsels.  And if we would have our Counsels right, then observe these further Rules in your Counsels:  
1. Be sure to look up first to Jesus Christ that great Counsellor. 
1. Look to Christ.  He is called in Isa. 9 THE COUNSELLOR: it's he that is wonderful in Counsel: 
Isa 9 6.  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 Counsellor for all matters of Religion, and the Worship of God, look up to him.  
And pray much. 
2. Pray much.  If you would not have your Counsels miscarry, pray much. In Prov. 8. 14. Counsel is mine (saith Wisdom.) 
Prov. 8. 14  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 examine it, it was the wiser Counsel of both, and Absalon loved 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 embraced, 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. 
Ezek. 11. 2▪  These are they that give evil Counsel in the City, and that likewise the Lord would sway Counsels, and that men may yield to that that is the safest and the best Counsel, to that that is best in the eyes of God. Many times when a Company meet together, there are some 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, 
Ps. 73. 24  and so bring me to glory, Psalm. 73. 24. Oh! especially in matters that concern our Souls and Religion, 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, 
3. Let the fear of God be strong.  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 upon 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, 
Ezr. 10. 3.  and of those that tremble at the Commandment 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 guided by the Lord, and therefore let us do according to the Counsel of those that tremble at God's Word; Do you see a man whose heart is possessed 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; 
4. Look at the Word, especially in matters of Religion.  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 expression, Reason is a most deadly enemy even to Faith, it is dangerous to reason matter of Faith. And so in the matters of the Worship of God, there's a great deal of danger. Keep to the Word therefore in all your Counsels, and labour for sincerity of heart in all your Counsels: this is that that makes men miscarry in their Counsels, their hearts are biased with some lust or other, and therefore when any thing is spoken to them that is suitable to what they have a mind to, that they embrace; 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, 
5. Be not put off with shows of Reason.  Take heed of being put off with some fair shows. When the Lord is leaving any, yet he will suffer 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 other 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, especially the public 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 ashamed of their own Counsel.  
There are many Rules might further be given.  
6. God hath promised to direct the humble, 
6. Be humble.  therefore 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 judgement.  
8. If the thing touch others, think what we would have if we were in their case.  
9 Whether it may not cost too dear, though good. 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 attending it may show it is not good at this time, or not thus, or not for me.   

They shall be ashamed of their own Counsels.  
When they are come to times of affliction they shall be ashamed of their own Counsels. 
2. Doct.  Times of affliction makes men ashamed of what they would not be ashamed of before, Jer. 2. 26. Zeph. 3. 11. I remember a notable expression that Sr. Walter Raleigh hath in his Story; 
Sir Walter Rawlegh  When death comes (saith he) which hates men and destroys men, when that comes, that's believed; 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 persuade. That's thus, men that would never be persuaded by any thing else to believe that they were not right, yet when death appears that can persuade them: now afflictions are an evil, but how eloquent are afflictions? what power have afflictions to persuade men that they were wrong, that would not be persuaded 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 ashamed 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 threatened that they should be ashamed of their Counsels, 
Expos.  and what that Counsel was I told you. Ashamed 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.  
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 years 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 years, 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 extremely angry, so you have it in Zach. 1. 2. 
Zach. 1. 2.  Oh the King when he was crossed he was in a foam. Your King that is crossed and doth foam in anger when he is crossed, 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, 
Obser.  yet if God comes upon them, are nothing but as foam, are poor weak creatures that vanish and come to nothing. The foam when the waters makes a noise, is above it, and hath a great show above the waters, but stay a while and it is vanished and comes to nothing. Your King that rages and is above others, 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'll 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: 
The benefit of observing the Scriptures expressions touching the vanity of great persons.  yea there are such expressions in Scripture, to set out the meanness, vileness, and baseness of men in the greatest power, that it would make Christians that understand Scripture, & that is of the same judgement with their Father, with God, as he hath revealed himself in his Word, never to be afraid of the power of men. I'll name them distinctly to you thus:  
First, the Scripture sometimes calls even Kings and great ones, A mere noise, nothing more, in Jeremiah, 46. 17. Pharaoh King of Egypt, is but a noise. That's the first.  
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, small dust, and chaff?  
Fourthly, They are as nothing, in Isa. 41. 11. Behold, all they that are incensed against thee, shall be as nothing.  
Fiftly, They are as Tow; put a little fire to Tow and it quickly comes to nothing. In Isa. 1. 31.  
Sixthly, They are as dung, in Psal. 83. 10. As the dung of the Earth.  
Seventhly, They are as straw that is trodden for dung, in Isa. 25. 10. As straw trodden for the dunghill.  
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?  
Ninthly, They are as stubble, and as stubble fully dry, ready for the fire, in Nahum. 1. 10.  
Tenthly, They are as rottenness, and their root is rottenness Isa. 5. 24.  
And then, they are as scum, in Ezek. 24. 12. And as scum ready for the fire.  
And then again, They are as smoke in Psal. 68 2. they are as smoke that is dry.  
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.  
And then they are as Wax that melts before the fire, in Psal. 68 2.  
Yea, They are as the fat of Lambs, in Psal. 37. 20.  
They are as a worm, in Job, 25. 6.  
They are vanity, Lighter than vanity, altogether in their best estate vanity, Psal. 39 5.  
They are as snow melting before the Sun. In Job, 24. 19  
They are as the light of a Candle that is presently put out Prov. 24. 20.  
And then lastly, They are a Lie: even great men and 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 profitable to have insisted upon all these particulars, and to have opened them, to show you how contemptibly the Holy-Ghost doth speak of men in their great power.  
Now if we could gather these Scriptures together, 
Use.  and put them all into one, and so present the power of great men to us, and by these things have the same judgement 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 dedestroyed: the Thorn and the Thistle shall come up upon their Altars. 
I Confess from th●se words to the end of the Eleventh Verse, there appears at the first reading, much obscurity; yet they are like unto a Mine, that the outside of it is barren, but dig within, and you shall find rich Treasure.  
Israel, 
Two prop● of Israel's false confidence.  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 gone, that's as foam, saith God, never confide 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; 
Bethaven.  they were called before Beth-aven [the house of Vanity,] 
Aven.  now it is called Aven, 
Bethel.  [vanity itself:] That place was no other than Bethel, whose name signified the house of God, where one of the Ca●ves was set up; Now the name of this place did a great deal of hurt among 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, 
Vanitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquitas, labour.  I will have it called the house vanity, yea, vanity itself. Aven signifieth vanity, yea iniquity itself; 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, 
Obs. 1.  he stands much upon it For, whereas before 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 iniquity and vanity. 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 sinful things of Israel, the very sin of Israel.  
The more any thing comes to have the nature of sin, 
Obs. 2.  the more vile and abominable it is. Therefore God expresseth it by an expression that should come as near the nature of sin itself, as he could to make it abominable. Their sin, that is their Idolatrous worship.  
Their false worship, 
Obs. 3.  it is the great sin; and it was the greater 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 pollutions in instituted worship, their holiness consisted so much in it.  
And then further, In that their Idols, and their creatures that they abused to sin are here called, Their Sin, the Sin of Israel.  
You may note that, 
Obs. 4.  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 called sin its self.  
Well, that which they accounted holy you see God he accounts not only sinful, but sin, and saith it shall be destroyed.   

It shall be destroyed.  
When any Ordinances of God are abused, 
Obs. 5.  they are but to be purged. But if they be inventions of men they are to be destroyed. They shall be destroyed, The sin of Israel shall be destroyed. We must learn for ever to take heed of meddling with, or putting any thing of our own in the place of God's 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 therefore Calvin I remember upon this place (saith) God he pronounces that sin and sacrilege, 
Calvin in loc.  and would have it destroyed, those things that may please us; let us therefore rest in his judgement, 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 disputing 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, 
Obs. 6.  you shall not always have the creatures of God to abuse them to sin, there will be a time when God will deliver his creatures from this vanity that they are subject to. And then lastly.   

They shall be destroyed.  
Man's sin brings destruction upon the creatures. 
Obs. 7.  It is as poison in a glass that causes the glass to be broken and cast upon the dunghill.   

The Thorn and the Thistle shall come up on their Altars.  
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 manifested their rage upon their Altars, 
Expos.  and upon all their Religious things presently, they pulled them down and made them lie in heaps of rubbish, that in the space of three years the very thistles and thorns grew up in the place where they had their Altars. It's a usual expression of the devastation of a place, that the grass shall grow where their houses were, shall Corn grow where the City was, here there shall be Thistles and thorns grow where their Altars were.  
And secondly, It's an expression of indignation, as if God should have said, I'll 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 gildings that are about them. Just as if it should have been said about the Service-Book, Oh now you honour it much, and it must be bound bravely, and gilded bravely, and strung curiously, if one should have said about seven or eight years ago, This that you do so Idolise now, within a while it shall be but waste papers, it shall be thrown to the Mice and Rats to eat, this would have been an expression of indignation against it.  
Obs.. 
Obs. 1.  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 Altars: yea, but saith God, they shall go no more thither, but those places shall be filled with Nettles, Thorns, and and Thistles; they accounted that sad. Yea, but we should account it sad that the paths 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 Nettles and Thorns grown up in them.  
Secondly, 
Obs. 2.  If it be so sad to have such an ill succession here in false worship, sad to false worshippers, what sadness is there for the true Worshippers 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 Briar, a Thistle, a Nettle, there comes an unworthy man of no gifts or gra●es, but only can gall and prick, and do hurt and mischief, this is a succession like to the succession that God here threatened, 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, instead of true Doctrine, 
Solitudo pessimae doctrinae.  there shall be a wilderness of very corrupt Doctrine, where there was true Doctrine taught, now it shall lie waist as a wilderness, 
Hier. in loc.  and corrupt Doctrine shall be taught instead of true.  
Thirdly, 
Obs. 3.  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 Altars when they were rubbish and grown over with Thorns, and Briars, 
men's abused bodies.  God looked 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 rotten carcase that the worms shall be gnawing upon, when he shall be covered with worms as a filthy carcase, God will look upon that as a more lovely sight than to see his body decked with all kind of ornaments. 
Better the creature perish than be abused.  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, 
Obs. 4  Those things that men account highly of in the matters of Worship, when God lets in their enemies they contemn them. They accounted highly of their Calves, but when the Assyrians came they contemned them, and pulled 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 continued, 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 contemn those things that the Israelites did account to be as God. It follows.   

They shall say to the Mountains, Cover us, and to the Hills, Fall on us.  
This is an expression to show, 
Expos. 1.  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 rather desire death than life.  
Secondly, It is to note the wonderful desperation that in the apprehension and sense of this their misery they had no whither to go for help, but their hearts should despair, 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, 
Luke, 23. 30.  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, 
Rev. 6. 16  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, 
See Mr Brightm. in Revel. 6. 16.  and the mighty men calling to the mountains to fall upon them, and the hills to cover them, he saith, That it was fulfilled 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 poison and killed himself. And Maximian ended his life with a halter, and hanged himself. Galerius died of a most noisome 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 ways to hide themselves from the sight of the Lamb by violent deaths.  
I suppose all of you do understand clearly 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.  the Land of Canaan (where the Prophet here Prophecies) 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, 
The custom of the jews in time of 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 remember I find in Josephus 14. 
Josephus Antiq. lib. 14. cap. 27 De Bello judaic. lib. 1, cap. 12.  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 Thiefs 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, 
Isa. 2. 19 illustrated  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. 
Ps. 11. 1. also.  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. 
Ps. 121. 1 in like manner.  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. 
Ps. 36. 6. by the same.  And in Psal. 36. 6. Thy Righteousness is like the great Mountains. It's not only because the Mountains stand steadily and strongly, but because 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 called 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 called a Rock. 
And Psal. 95. 4.  And so, The strength of the Hills is his also, in Psal. 95. 4. These Scriptures we may understand by this, by understanding the manner what they were wont to do in their Mountains. 
with Psal. 94. 22,  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 enemy if he should come upon us, how sad would our condition be? Oh! that rather this Mountain that is now over 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 Mountain, 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, 
Obs. 1.  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 crushed by Mountains and Hills.  
Secondly, 
Obs. 2.  Hence we may learn how great is the misery of falling 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 savigely the Enemies had used others in the Country, so that they desired to die under the Mountains rather than to fall into their hands; the great misery there is in falling into the hands of Enemies. 
Josephus.  And I remember Josephus in one of the forenamed places gives us a notable story of this, he tells 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, 
A lamentable story.  but rather than he would fall into Herod's hands, he called his Children one by one unto the mouth of the Cave that he had made in the Mountain, and when one came he killed that before the Enemy, and he called another and killed him, and so he did till he had killed all the seven, and killed them Himself, and afterwards his Wife, and when he had cast their dead bodies down the Rock, he threw himself down headlong after them, and so he slew himself, and all this rather than he would fall into the hands of his Enemies. Certainly there is wonderful misery. Some of you perhaps have seen or felt somewhat, but that that you have felt and seen hath been nothing 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, 
Obs. 3.  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 upon them, and the Hills to cover them: Oh! but 'tis not so dreadful as God's 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 heavy upon a man's Conscience than a thousand Mountains: And (my brethren) if it be so dreadful in outward judgements, how dreadful is it like to be when it shall come to be fully poured out upon the wicked and ungodly? In Revel. 9 6. 
Rev. 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 God's wrath appears against the ungodly, it will be dreadful, especially when the full vials of it comes to be poured out.  
And further, 
Obs. 4.  To live in misery is worse than present dreadful death: to live in a lingering way of misery is worse than present death even in this world. 
Suetonius L. 3. C. 6. Nondum tecum in gratiam redii.  I remember Suetonius tells of Tiberius 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 lingering 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 eternity? How fearful is it to live in misery for ever then, and never to die? Why it's better, certainly Sense would apprehend it better for a man to be dispatched presently than to live in lingering misery: yet, if we did know all, it were better to live in the greatest misery in the world (for a wicked 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, than it were better if it were possible to perish than to live so as thou hast, yet than thou shalt not die, though it would be the greatest happiness to thee; if thou shouldest after a thousand years 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 crushed to pieces: the Lord would answer you still, You and I are not yet friends. 
Bernard lib. 5. de consid. c. 12  Saith Bernard, Oh! I tremble to think of that, that I should fall into the hands of living death, and of dying 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 always dying, 
A dreadful consideration.  but never die, but are kept by the Almighty power of God on purpose that they might be fuel for his wrath, and subjects for his revenging Justice to strike upon. 
Use to the impatient.  Oh! consider of this you that are so ready to desire death, because you are in a linger misery at any time. Is a linger misery so evil? Then what will be the linger evil of eternity?  
Fifthly observe, 
Obs. 5  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 be'st 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 Mountains 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 open yourselves to embrace 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 men's estates doth sin and godliness make.  
And then the last is, 
Obs. 6.  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 crushed in pieces: 
Despair chooses crushing, strangling, stabbing, drowning, etc.  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 desperation is Hell its self. Upon all this Luther concludes with this exhortation: Oh let us stir up ourselves to the fear of God, 
Fr. Spira. Luther in loc.  let us fly Idolatry, let us beautify 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 days of Gibeah. 
O ISRAEL, I am speaking this to you, it merely concerns you, you have sinned from the days of Gibeah, you think there is no great matter in your sin why there should be these dreadful threatenings, that you should come to this desperate condition; Why (say the men of Isrrel) what means the Prophet to be so terrible in his threatenings? pray what's our sin? Yes, you have sinned, as in the days of Gibeah. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de, ex, à, ab are notes of comparison Ezek. 16. 52.  From the days of Gibeah, so it is in your Books, or it may be read, Beyond the days of Gibeah, or more than in them, as Ezek. 16. 52. From the days of Gibeah; From what time was that? You may read the story of Gibeah if you read 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 Prophecy, and the 9 Verse, there I met with those words; that, they had corrupted themselves as in the days of Gibeah. But it is not only the 19 and 20. Chapters where we have the story of that horrible wickedness 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. Chapters of the Book of Judges. 
judges 18, 19, & 20. Chapters referred to the Text.  Now you have sinned, as in the days of Gibeah: that is, you take it from the days of Gibeah that is of old: Oh your forefathers of old have committed Idolatry and sin against me, and you are grown rooted in your sin, 
When the story of the Levites concubine seems to have happened.  and have taken it from your forefathers, for it was very ancient, 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 always so in the time.) But my reason why that sin of the Levites Concubine 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, 
judg. 1.  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 read the 1. of Judges you shall find that Jerusalem was taken, it was taken before you read of any particular Judge, therefore this sin was very ancient that was in the days of Gibeah. You have sinned of old (saith he) and you have continued in the succession of sin of old; that's the first, if you take it, From the days of Gibeah.  
But it's rather I think to be taken Pre than otherwise, 
Expos. 2. Pre preferred.  i.e. Your sin is more than the days of Gibeah, it's greater, what ever you think of your sin, you think you worship and serve God. Yet the truth is, was that sin horrible that a whole City should come together to force a Levites Concubine till she was dead at the door, was that a horrible sin? Yea, and was it horrible for them to stand to defend it? 
Confirmed  Your sin is greater.  
Your sin is greater; why? for first, That was but one particular act, it was all done in one night; but you go on in a constant settled way.  
And then secondly, That sin was a sin but of some few of the people; your sin is more generally.  
Thirdly, That sin they had not so much means against it, nor so much experience of the ways of God as you, and therefore your sin is greater, than the sins that were in the days of Gibeah.  
Yea further, Your sin is greater, because that you continuing in your forefather's 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 days of Gibeah, or More than the days of Gibeah. From thence the Notes are.  
First, 
Obs. 1.  That the same sins continued in from Ancestors are greater than theirs were. We are ready to excuse our sin and say, Why, we do nothing but that our forefathers did. ay, but it may be greater than the sins of thy forefathers, because they had not such means. This would answer those that plead for old superstitious vanities: 
Use.  Why should we be wiser than our forefathers? But know, that if you continue in their sins, it's worse to you than to them.  
But this is the special Note from hence, 
Obs. 2.  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 days of Gibeah, though I did use your forefathers to punish that great sin, yet you continue to be viler and worse than they were that were punished by your forefathers. 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 used to cast out men's inventions, and shall we bring in men's inventions? yea, shall we be used to punish Oppression and Tyranny, and Injustice, and shall we continue in Oppression, 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 heavy. Take we heed that when God uses us, or our forefathers 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, 
Applied to these times  as there was much ado in the punishment of the sin of Gibeah; it cost much blood to punish that sin; and so it hath cost much blood to punish Oppressors, to bring in Delinquents, to cast out those that have been burdens to the people 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 oppressing Courts, etc. the more fearful will our sin be if we continue in Oppression ourselves. You complain sometimes of Ministers if they reprove sins, 
Ministers.  and be guilty of the same sins they reprove you of, you account that very evil, and so indeed it is. 
Magistrates  So it may be as well said of Magistrates, for them to punish sins, and yet continue in them themselves.  

There they stood, the battle in Gibeah against the children of iniquity did not overtake them.  
There they stood] Either this must be meant of the men of Gibeah, 
Expos. 1.  that they stood, and the battle 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 battle did not overtake the children of iniquity.  
If it be meant of the men of Gibeah, there they stood, than it notes their stoutness, they would stand it out, There they stood. Though they had committed such a horrible wickedness, and there was a desire but to have those that were Delinquents to be brings forth for punishment, yet they combine together and would stand it out, they stood stoutly to maintain the wickedness that was committed, especially after their first success, they fought, and in both the days they slew forty 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 gives success sometimes in judgement.  God many 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, 
Expos. 2.  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 Interpreters and variety about this, 
Variety of Interpreters.  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'll only give you what I think may be the scope of the holy Ghost, or at lest what may be fairly hinted from the words.   

The men of Israel stood.  
That is, (according to some,) when they saw in their battle at Gibeah they did not prevail at first, 
Expos. 1.  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 believe since this Cause that we have been about in England hath been begun, 
Applied to England.  many through unbeleef and cowardice have been 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, 
Expos. 2.  Though they were at a stand, and somewhat troubled, yet they persisted in their work, notwithstanding any difficulties they met withal, 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 called them to.   

The battle in Gibeah against the children of iniquity did not overtake them.  
When they did fight against the children of iniquity, yet this battle did not overtake them [to wit, the Benjamites] not the first day, nor the second day, but they were foiled twice: Though I know others do give other Interpretations of this word, yet this seems to be more genuine.  
But why doth the Prophet bring it in here? The men of Israel (to whom Hosea did prophesy) might say, You tell us that our sin is as in the days of Gibeah, yea, but may we have the first day, and the second day, we hope we shall do well enough. 
Expos.  Nay (saith the Prophet) your sin is worse, you may not think that your case is so good as the Benjamites, the Battle did not overtake them, but it shall overtake you; and upon this ground the Prophet brings in this, that the Battle 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, 
Obs. 1.  That the children of iniquity may escape once, and again: Though men be children of iniquity, yet the Battle may not overtake them. It's as famous a story to take away the seeming success in an ill cause, and disappointment in a good Cause, as any I know in all the Book of God: it did not overtake them at first: God's wrath follows many men in this world, and yet for a long time overtakes them not, 
Ps. 78. 38  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. 
Zach. 1. 6.  But at length God's wrath overtakes men. In Zach. 1. 6. Did not my words take hold upon your fathers? I sent out my threatening words and you escaped a long time, 
simile.  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, 
Calvin in loc.  and some other Notes upon it, but I think that this is the main and Genuine scope of them.    

VER. 10.  It is in my desire that I should chastise them. 
IT is in my desire.] God speaks here as one that hath forborn a long time, and now longs to satisfy himself.  
Tremelius upon the place notes, 
pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à A communi regula discedit, fortasse voluit inusitatum invere castigationis modum, insolitâ verbi forma, Tremel.  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, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [In desiderio meo, & castigabo eos] Valde cupidè eos castigabo, So Luther. See Buxtorf. Lexic. Heh. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Exceeding desirously 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 execution 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 men's sins, and desires to bring punishments upon them; as a man under a great burden desires to be eased; 
Isa. 1.  In Isa. 1. Oh! I will ease me of mine Adversaries. And in Ezek. 5. 13. 
Ezek. 5. 13. 15.  you shall find there that God in threatening of wrath saith, that he would do thus, and thus, and he would be comforted: 
Prov. 1.  and in Prov. 1. he laughs at the destruction of wicked men, it's a thing that rejoices him at the very heart. 
Rev. 14. 10. explicated.  And in the Revelations the wrath of God is called the wine of his wrath, because he takes so much pleasure in the execution of it.  
1. God's Justice is God himself as well as any other Attribute. 
Reas. 1.   
2. God he doth delight to vindicate his honour, therefore the word that is for Chastisement, it signifies sometimes, the vindication of a man's honour: the honour of God is dear to him: Your peace and comforts may be dear to you; I, but my honour is more dear to me.  
3. In Chastisements God fulfils his Word, the Word of God would be slighted & contemned else: Now this pleases me therefore to chastise them to fulfil my Word upon them.  
Oh! 
Use.  the fearful evil of sin that brings the creature into such a condition, as God's heart is delighted in every evil that sinful creatures suffer: this must needs be a sad condition 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 well pleased to see the creature, even the work of his own hands to be under his wrath. Hereafter there will be pure Justice, God will delight in the destruction of sinners in Hell, in the execution of his Justice upon them, he will there do nothing else but rejoice in it, there shall be nothing but joy in God's 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 rejoice with him, Come ye Angels and Saints and rejoice 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 dreadfulness of my wrath, come and rejoice with me for ever in this wrath of mine. This will be the condition of sinners eternally in Hell.  
Consider this, you that have a desire to sin, a mind to sin, to delight in sin, 
Use of admonition to those in whose will it is to sin.  that are comforted in sin? Is it in your will to sin? It is Gods will to punish: Can you rejoice in sin? God can rejoice in the execution of his wrath: Are you resolute upon your sin? God can be resolute in the ways of his wrath. When God chastises his Servants for their infirmities, he doth it as a thing he hath no mind at all to, 
1 Pet. 1. 6.  and therefore saith the Apostle, If need be, we fall 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 Servants, 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 will do it to purpose (saith God) I will delight in it, I will be comforted in it, it is my desire, etc.  

The People shall be gathered against them.  
That is, 
Expos. 1.  I will chastise them after this way, By gathering of people against them. The Assyrians when they gathered against them, they did it merely out of their own ends. Yea, but saith God, I have an hand in it, I will gather them against them. And certainly God had a mind to chastise them, when he would gather enemies against them, the Assyrians it's like would never have dared to presume to come against Israel if God had not had an hand in it: And certainly we could never have imagined that it were possible that so many should be gathered together in this Public 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: 
Expos. 2. of the former part of the Verse.   
I will chastise them according to my mind, and so the word will bear it.  
The Septuagint they read it, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 70. juxta desiderium meum corripiam eos. vulg.  According to my desire.  
So Oecolampadius upon the place, 
Oecolampad. in loc.  saith, God prescribed a certain time to have this people come in and repent, but saith God, you shall not prescribe me how long I shall stay, but I will do it when I please, both for the time of the chastisement, and for the degree of the chastisement.  
God when he hath a mind to bring about a thing, 
Obs.  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 asked 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 choose with what rod he will scourge us, according to his mind, for the degree, and the kind too. Many afflictions when they are upon us we mourn and repine, and these discontented expressions comes from us, Oh! I could bear any thing but that.  
But is it fit for thee to choose 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, therefore God will have it, God sees that that's more for his honour, 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. 
We may not choose our sin and our rod too.  Therefore let us learn to submit to the will of God. Is it fit that thou shouldest choose thy sin and thy rod too? No, stay there; If thou wilt choose thy sin, God will have liberty to choose thy rod.   

When they shall bind themselves in their two furrows.  
These words have very great obscurity in the first view of them, 
The Text very difficult.  and I find a mighty deal of puzzling among Interpreters about them. The difficulty is in the word that is here translated Furrows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vincire eos in duobus aut succis, aut pecatis, aut occulis, aut fontibus scribetur per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legitur à masorethis per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 ways according to to the signification of the word, 
Sulci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquitates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fontes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Either Furrows, Sins, or Eyes, the sense may go reasonable well. As thus:  
First, For Sins. And they shall bind themselves. You may turn it as well of Gods Threatening what he would do; 
Vid. Buxtori●. Lexicon Heb. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus In corripere eos propter duas iniquitatis.  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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 70.  Chastise them for their two sins, for so it may be, Chastise as well as Bind, for the words are very near together that signifies either binding, 
Vincire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catigare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in some Moods and Tenses they are hardly differenced. Propter geminum peccatum ipsorum. Luther.  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 
* Qui erant ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculi eorum seu amasij. Buxtor● in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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, 
jer. 2. 13. Hier. in loc. See Diod. in loc.  and hewed them out Cisterns, broken Cisterns that can hold no water.  
Or if you will have it in the second place, according as it is in your books, 
Expos. 2.  They shall bind themselves in their two furrows, than the meaning of it is this, That I will bring their Enemies upon them, and they shall yoke them like Oxen that are yoked to plow, they shall bring them into servitude, and into bondage, they shall make them plow in their two furrows, 
Polanus in loc.  (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 meaning of it, because the holy Ghost doth follow the metaphor 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, 
Expos. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 condition of Ephraim that hath this fair neck. I find others that take this;   

They shall bind themselves in their two furrows.  
That is, 
Expos. 4. (Calvin]  They shall Covenant together. When the enemy comes upon them than they shall Covenant together and join together, as Oxen that are yoked together, and Judah and Israel shall join together, and they shall be in their furrows, 
As Engl. and Scotl. in the late war.  in their trenches, as in reference to us: that when the people are gathered together, England and Scotland 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 miserable bondage, they shall be like Oxen: and so saith one Interpreter upon the place, When you see Oxen yoked together 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.    

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 Ephraim, and of the ten Tribes; but in the latter end of the 10. verse you heard how God would join them together: But how should they be joined? it should be in their bondage, 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 spoke to then, yet you may as well read the words, They shall bind them together, and so carry the sense, That they should be bound in their furrows, like Oxen in the Plough, there they should be yoked; they would not come in together under God's yoke, but they shall come intogether under the yoke of the Adversaries: 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. 
Obs.  It was said of Ridly and Hooper, 
Hooper & Ridley  they could not agree together till they were in Prison, and then they could agree together. And so when we were heretofore in our bondage we could agree better together than now, 
Applied to professors now.  Oh! it were just with God to bring us again under the bondage of our enemies, and bind us in our furrows together.  
But Ephraim thought herself far from this. No, Ephraim is not for ploughing work, Ephraim loves to tread out the Corn, 
Expos.  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 separated from the husk. Now it was the Command of God, that while he was treading out the Corn that they should not muzzel the mouth of the Ox. 
Deut. 25. 4.   
First, There was no yoke upon them while they were treading out the Corn.  
And secondly, than they were not to be muzzled 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 easy work for them to be without yoke, to run up and down in the Corn and so they could feed themselves fat; They had enough to feed on, certain food, and present food, whereas those Heifers that went to plough 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 worship at Dan and Bethel, 
Applied to the ten Tribes.  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 trade, their friends, that was easy, 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 other. 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, 
Obs. 1.  It's a sign of a carnal heart for to be set upon easy work in God's service, and to avoid any work that God calls to because it is difficult. [Ephraim loves to tread out the Corn.] It's a dangerous thing to desire more easy in Gods Work than God would have us.  
Secondly, 
Obs. 2.  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 maintenance.  
I remember it's a speech of a learned man, even upon this very Scripture, saith he, Where men see not present gain coming in, they despise Christ there. It's a speech of jernovius, 
Vbi non vident quaestum, rident Christum, ubi datur ut edant, adduci possunt ut credant, Ternov. in loc.  Where they may have to eat for the present, there they may be easily brought to believe 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 come 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 man's enjoying encouragement if it be upon uncertainties, and that he shall have it no longer than he doth labour, and labour to purpose; but when men shall have their estates coming in in a certain way though they labour by themselves, or other, or though negligently, or industriously, here's a great temptation in this.  
And then further; 
Obs. 3.  For it is a sign of a carnal heart, only to mind things presently, to labour for an accommodation to themselves for the present. A generous spirit will labour for the posterity that is to come; 
All our life we should plow in hope.  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 come in, though it be for afterwards.  
And it may be applied it to soul-work, 
In Duties we should persevere thouh there be no present comfort▪  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 endure difficulty though we have nothing coming in.  
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. 
This ●1th Verse of special use.  It's a Scripture of very excellet use unto us. It follows.  

But I passed over upon her fair neck: I will make Ephraim to ride.  
But I passed over upon her fair neck:  
By her easy work in treading out the Corn, and not having the yoke upon her neck to plow, she became to be very 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, 
Expos.  by her fair Neck, is the beauty of her prosperity; and so the delicacy of her Neck, through her prosperity, nothing must trouble her, let works that are troublesome and hard let others come to them if they will, But for her part she was tender and delicate and must endure no burdens at all, nor no difficulty at all.  
First, Her fair Neck.  
Many are proud of their fair Necks and Skins, 
Obs.  so proud as they grow extreme wanton by reason of it, 
The evil of Bare necks and breasts▪  they must lay open therefore their fair necks that others may see them, see how white they are, 
Black Patches▪  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, even laying over a paint to make it fair if it be not otherwise so; 
And painted faces.  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 looked upon, as if mankind and all creatures must work and suffer to provide for these nice and delicate wantoness, who yet are of no use at all in the world, certainly, God never gave any great estates in the world for no other use but only to be brave withal, and keep their Skin white. Whatsoever estates men and women have, 
Great Estates ill used.  yet except they endeavour 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 enjoy, the comfort of the lives of rational creatures certainly 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, 
Every one bound to labour.  their good consists in that. Man is born to labour, and there must be labour one way or other, every one is bound to labour; 
Fair Skins foul Souls oftimes.  these fair white Skins, and fair Necks, Oh! what foul souls many of them have, their beauty is but Skindeep. 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 nailed to the stake, to have such a Neck-kercher put upon them as Alice Driver had? 
Alice Drivers Neck-kercher.  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, 
Act. and Monum.  she gloried in it, and blessed 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, 
Hard breeding fittest for Christian suffering.  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 God's indulgence, 
Expos. 1.  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 over.  
So Hierom upon the place, saith when it's spoken of God (this Phrase, to pass over) 
* Quando à Deo dicetur semper plagas & adversa significat.  It's not only meant here in a way of threatening, but it's always so meant in Scripture, in a way of threatening of Gods passing over, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and it may very well be here a threatening expression following the similitude, for God is in a way of Allegory expressing himself after the manner of Husbandry, as when he threatens that they shall be yoked.  
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, 
Obs.  God looks upon dainty, tender, delicate people that mind nothing but their ease and delicacy with INDIGNATION. What! Ephraim must be so tender and delicate that nothing must come upon her neck! I'll 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 any of you, either in estates, or honours 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, 
A caution.  should be through their delicacy as if they were born for nothing else but like Babies to play withal. Saith God, I'll 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 servile labour; But than 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 Indignation, and God hath his time to bring them to hardness, 
Examples in our time of the truth of the text.  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 days, that were so nice and tender, and complaining of every little difficulty in any work that God would have them to do? God hath made the yoke to pass over their heads, and to lie heavy upon their necks; God threatens this to the Daughters of Babylon, to the Antichristian party especially, 
Isa. 47. 1. 2▪  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 Chaldeans; for thou shalt no more be called, Tender, and Delicate. Take the Millstones and grind meal; uncover thy locks, make bare the leg, uncover the thigh, 
Vers. 3.  pass over the rivers. And then in the 3. verse. 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, 
Tender ears.  (your very ears are so delicate, as well as your necks) that I'll bring upon you. 
Christ's yoke easier than the yoke of the Enemy▪  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 displeasure. 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 servileness that others do; 
Ladies-work.  yet be so much the more willing to do service for God otherwise, venture yourselves among your kindred, that's the work that God calls Ladies to do: You meet with carnal friends that are honourable 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 labour 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 carnal, be willing to put forth yourselves to endure hardships in that way that God calls thee to, and God accepts of it; but if thou through the delicacy and niceness of thy spirit, 
Tender spirits.  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 spite of thy heart. But it follows;   

I'll make Ephraim to ride.  
Still take this in a way of threatening; in Scripture it's applied both to a way of Mercy and Judgement, 
Isa. 58. 14.  in Isa. 58. 14. Then shalt thou delight thyself 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 Judgement, 
job, 30. 21, 22.  in Job, 30. 21, 22. With thy strong hand thou opposest thyself 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 Judgement, 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, 
Expos.  I will ride him: though he kicks and spurns and is so unruly with his fat feeding, yet I'll put such a Curb into his mouth, as I'll order him and rule him according as I please. 
Vide Pagnin, Thesaur. Mayor. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &▪  He is so fierce; for so I find that the word in the Hebrew that is for fierceness, tumultuousness, and insolency, 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 Ephraim, just like a pampered horse that is kept at full feeding, none can ride him; I but, I'll cause him to ride, saith God.  
God hath ways to curb men and women that through their prosperity are delicate and unruly, 
Obs.  though they may champ upon the bit, and foam at the mouth, and stamp again, yet God will rule them; I'll cause Ephraim to ride.   

And Judah shall plow.  
That is, 
Expos.  Judah shall take pains and go through many difficulties in the ways 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 Scriptures that we find, 
2 King. 18. 3-9. with 2 Ch. 28. 6.  the first is in 2 King. 18. from ver. 3. to ver. 9 and the other Scripture is in 2 Chron. 28. 6. Judah shall plow and be kept in a great deal of hardship in that time when Ephraim was so frolic as he was. In 2 King. 18. you shall find the great Reformation that Hezekiah 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. 
2 Chr. 28. 6. a strange Scripture.  In 2 Chron. 28. 6. it is said, That Pekah the son of Remaliah slew in Judah an hundred and twenty thousand in one day, which were all valiant men. It's a very strange Scripture, Israel, the ten Tribes they were worse than Judah: 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 twenty thousand valiant men. Oh! what crying and shrieking 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 battle to have three thousand slain in the Field, but here's a battle of an hundred 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 Ahaziah at Bethshemesh, and came to Jerusalem, and broke down the wall of Jerusalem etc. Here they were put to a great deal of trouble even by Ephraim; Judah and Benjamin those two Tribe that kept to the Worship of God were to put a great deal of afflictions by Ephraim (the ten Tribes) that did forsake 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, 
Expos. 1.  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 honour for men to labour and go through difficulties for God while others are labouring for taking their ease: 
Obs. 1.  Be not troubled that you see other people can take liberty to themselves to provide for their estates and come in, 
Use for workers.  and to live bravely, Doth God give you an heart in the mean time to be willing to go through hard work for God? Envy not at them, thou art in the better condition, thou art ploughing 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 happier woman.  
And then in the second place, 
Expos. 2.  Take the ploughing 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. 
Obs. 2.  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 God's true Church, and Israel did apostatise from God, and yet one had more outward prosperity than the other. 
Us. for the afflicted.  Thus many times those upon whom God's heart is more set, they suffer hard afflictions: And those that God's heart is not so much upon, they enjoy their prosperity.  
Oh! 
The sufferings in the West.  I beseech you consider of this point; for at this day, how many of our Brethren in the Western parts, Oh! the Plowers have ploughed deep furrows upon their backs, 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! 
A Consideration for men of quality.  consider of this you that are of greater rank, all your life is treading out the Corn, you see your poor neighbours endure much hardship, Oh think not that you are higher in God's thoughts than they, they may be more dear to God than you, and yet they may be put to difficulties, and you may live bravely all your lives.  
But that that may seem to weaken this Note, 
Object. against the Observation Answered.  is only this: viz. They shall plow. But the Hebrews do ordinarily make use of the Tenses, the Future and the Preter promiscuously; but if you put it to the Future, that they shall plow hereafter, they interpret it to signify the Captivity of Judah, that they shall 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 difficulties, 
Expos. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 ploughing, 
Occabit ei jacob. 70.  for that's more servile, For the Workmaster he is the chief, he goes on in ploughing, but it is his Servant or Boy he may set to break the clods after him. So, though Judah shall be brought to difficulties, yet Jacob shall be put to more difficulties; for the Captivity of Judah was great, yet it was not so great as jacob's.  
Or others thus:  
Judah shall plow, 
Expos. 2.  and Jacob shall break her clods.  
That is, [Judah's clods] The expression we have here, 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 join 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, 
Obs.  though God may have mercy upon them afterwards to join them with his People, yet it is well if they may come to be in the meanest condition among God's People, they should be willing to submit unto it; those that have dishonoured God and shamed themselves in times of trial, to forsake the Truths of God, it's mercy that ever God will bring them to join with his Church again; But if he doth bring them to join 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 trial, 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 join with those Servants of God that have been faithful and willing to serve him through difficulties. It follows.    

VER. 12.  Sow to yourselves in Righteousness, reap in Mercy. 
THE holy Ghost still goes on in this Allegory of Husbandry, continuing the metaphor that he had in the Threatening, when he comes to exhortation. In the midst of his threats he falls to exhorting.  
Though the sins of a people be great, 
Obs.  and Judgements near, yet who knows what an exhortation may do? who knows what an exhortation 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 men's hearts, and pride and stoutness of men's spirits, therefore the Prophet exhorts 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 threatened before, why then, sow to yourselves, Oh! be willing to break up the fallow ground of your hearts, and sow to yourselves in Righteousness, and so you shall reap in Mercy.  

Sow in Righteousness, and reap in Mercy.  
I find some of the Ancients they interpret this somewhat wildly. 
The Exposition of Hierom too much on the left hand, Seminent in justitia i.e. in league: metant in misericordia; id est, in gratia Evangelij.   
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 fetched.  
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 somewhat at the furthest the other way:  
Sow in Righteousness: what's the seeds of Righteousness? that is, 
Luther too much on the right.  saith he, The Doctrine of the Gospel tendering the Righteousness of Jesus Christ: the attending unto this Doctrine of the Gospel, and embracing this, that there is Righteousness 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 Righteousness, 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 Righteousness 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 Adversary 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 Jesus 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 Righteousness 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 will 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 etc. No, but 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 thyself 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, 
The genuine meaning.  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 account of them before God and man; 
The Text paraphrased.  as if he should say, Do not you think to put me off merely 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 Righteousness, 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, than 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; 
Caution.  Not but that I think for Heaven there they must have true Grace and Godliness, as the Saints must have now; but external Mercies were more annexed to external Duties than now among us.  
You will say, 
Quest.  We have external Promises too.  
Yea, 
Answ,  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 will certainly come up: 
Obs. 1.  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, 
Obs. 2.  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 forget it, yet it will come up in the same kind, though you think not of it: 
Pliny.  I remember Pliny reports of some parts in Africa, 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, 
Obs. 3.  The seed lies in the ground rotting a while, but afterwards 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, 
Obs. 4.  The seed when it is sown it comes up through the blessing of God upon it; it's no endeavour 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, God's Justice will make the seeds of the wicked come up, and his goodness and mercy will make the seeds of the Saints to come up; leave thy actions to the blessing of God.  
Fiftly, 
Obs. 5.  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 
* Preached in October.  time of the year, but when you sow Barley 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; 
Obs. 6.  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 conversation.  
If our actions be seeds that we sow, 
Obs. 7.  then large opportunities of doing much service for God should be our riches: like a large field, that is sown with good grain, if thou hast a heart to improve those opportunities.  
Oh! 
Use.  that we would but consider of this, That when the Lord gives to men and women a large opportunity for service, God lets them out so much Land, Go (saith God) you must husband so much Land, and sow it for mine advantage: 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 honour him? Oh! thou hast got a great deal of Land, the meanest of you that have opportunities of Service, God lets you out his Land, you have abundance of Land and Ground that God gives to you, and a man should account himself rich according to the opportunity of his Service: As men in the Country account themselves rich according to the Land that they have to plow and sow, 
Levit. 27. 16.  in Levit. 27. 16. If a man shall sanctify unto the Lord some part of a field of his possession, than thy estimation shall be according to the seed thereof. The meaning is, That if a man will sanctify a piece of Land to God, well, what is this Land worth? Why (saith the holy Ghost) you shall prise 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 prise it according to the seed thereof: so the opportunities that are fit to receive much seed, 
Applied.  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 years, Oh! what opportunities have we had for service for God? Now they are to be prized according to the seed thereof, that is, as we might do service and work in these years. Then certainly if we must make the estimation of our lives according to the advantage of service that we might do for God, than 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 seedtime. Oh now, what a folly were it for a man out of base penuriousness to save his seed, that he will not sow his ground, because he is loath to venture it, or through love of his ease he is loath to go abroad, it's somewhat cold, and he will keep by the fire side, and will 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 loath to put ourselves upon any difficulty, Oh this is our folly.  
Well, 
Obs. 8.  It is not every seed will serve the turn. 
Ps. 126. 6.  Be sowers, but sow in Righteousness, let it be Righteousness, let it be precious seed, In Psalm, 126. 6. They shall bear precious seed with them: Oh! there's many that sow venomous seed, that will bring forth poysonful fruit, all their days they have been sowing nothing but seed of unrighteousness, yea, this field that God hath given to us, of opportunity 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 they have sown the seeds of Discord, for that hath been the cause that our field that we have had, those opportunities that we have enjoyed for God hath been 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: 
Prov. 6. 14. 19  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. 
Chap. 16. 28.  And so in Prov. 16. 28. Froward 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 abominable as in such a time as this is; 
This time most unfit to sow the tares of discord.  Oh! let men take heed of sowing Discord; God calls for the seed of Righteousness.   

And reap in Mercy.  
For the opening of this, 
Expos. 1.  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, 
Expos. 2.  we are to understand, the Mercy of God. Now there's Two things that is to be observed in this phrase.  
First, 
Opened.  That it is in the Imperative Mood, Reap in Mercy, not, Ye shall reap in Mercy.  
Secondly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad os misericordiae.  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 Imperative Mood, Reap in Mercy; not, Ye shall reap in Mercy.  
This signifies these two things.  
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 money, that is, here's your money ready and certain.  
And then, from the other word, In the mouth of Mercy.  
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 proportion and measure of a thing, 
Levit. 27. 16.  you shall have it thus in Leu. 27. 16. (the same Scripture that I quoted before for another purpose) Thy estimation shall be according to the seed thereof. Now the word in the Hebrew is, The estimation shall be to the mouth of the seed, that is, according to the proportion 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. 
Exod. 16. 16.  It is the same here, To the mouth of every man, in a proportion 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 Righteousness, but in Mercy, from the mouth of Mercy. You take out of the mouth of the sack, and sow, but your poor proportion 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 suitable to the infiniteness of my Mercy, so you shall reap, not suitable to what you do and your proportion, but look what is suitable 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 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 mixed as it is, is but poor, yet you may expect to reap, 
Men that are in mean employments encouraged.  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 employed in very poor, and mean services, yet if their hearts be upright they shall not reap according to the meanness of the work, but look what glory and happiness is suitable for an infinite God in way of infinite Mercy to bestow, that they shall have in the mouth of Mercy, suitable to Mercy. Thus you have the meaning of the word.  
Now observe: 
Obs. 1.  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 mercy. It is a mocking of God, for men to think that though they sow wickedness yet they shall reap mercy, 
Gal. 6. 7.  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 believe him? So for you to think that either God or man should believe 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 rend that which shall be bound in bundles, 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 recompensed for all their pains, 
Ps. 126. 6.  & labour, & sufferings, for so saith the Lord, Ps. 126. 6. That those that sow in tears, they shall reap in joy, there shall be an assuring fruit to those that sow in Righteousness, for Righteousnss it is the most precious thing in the world, 
gospel-righteousness the most precious 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, 
The Reason.  Because in all the Creation God's Glory is there but passively, God works there and it is passively, 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 God's 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! 
Use.  let the Saints get a price upon the actions of Righteousness, 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 evening let not thy hand rest, trust God with thy seed, do not be deterred with this difficulty and the other, 
Eccl. 11. 6▪  He that observes the wind (in Eccles. 11.) he shall not sow; and he that regards the clouds, he shall not reap. Is it a duty that God requires 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 Angels 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 in Righteousness; but the confusion of face which will be upon those that were not willing to endure difficulty in ploughing and sowing, 
Pro. 20. 4.  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 Mercy.  
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 after we have done all.  
It is true, 
Object.  An Act of Righteousness hath much in it.  
Yea, 
Answ.  but its 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 lived the most holy lives that ever men did live in this world, yet woe 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, woe to Abraham, Isaac, and Jacob if mercy comes not in to plead for them, if at the great day if they have nothing to tender up to God but their own righteousness they are certainly lost and undone for ever. All that we can do is infinitely unworthy of the Majesty of God, Oh! the text that you have in 1 Chron. 29. 14. 
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 David?) 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. 
Chap. 22. 14.  And when David in 1 Chron. 22. 14. when David had provided a thousand thousand Talents of silver, and an hundred thousand talents of gold for the building of the Temple of God, besides brass and iron, without weight, 
Aria's Mont. translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in paupertate afflictione mea●.  yet when all comes to all, Out of my poverty 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 all 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, 
Raleigh's Hist. of the World part 2. C. 17. § 9  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, 
The quantity of treasure that David offered.  three hundred and thirty, and three Cartload 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. 
1 Chron. 22. 14. interpreted.  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 infinitely bound to thee.  
Oh my brethren, 
Use.  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 puffed 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 puffed up presently: Oh! what's this to the service that a creature owes to the blessed and eternal God? hadst thou spent all thy days since thou hadst any understanding, night and day in the work and service of God, hadst thou been the greatest Instrument of God's service that ever was in the world, yet thou hast cause to lie down at God's Mercy-seat and cry, Mercy, Lord, Mercy for a poor wretched vile Creature after thou hast done all, 
Ipsa gratiarum actio Luth.  we are so unable to do any thing ourselves. It's an expression of Luther, The very Act of Thanksgiving is from God: And therefore be humbled, and cry, Grace, grace to all that hath been: And let all Public Instruments not take too much upon them, but lie low, And there's a man that's worth his weight in Gold, that can be an Instrument of great and public 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, 
Cyprian's prayer at his 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, 
* Paratus sum propter nomen tuum victimam sanguinis fundere, & quodcunque tormentum sustinere, Cum el●vav●ris confringere terram, sub qua fissura terrar●̄ me absconsurus sum? cui monti dicturus sum, eadit super me? cui coll●, tege me?  Lord (saith he) I am prepared to power forth the very sacrifice of my blood for thy Name sake, yea, Lord, I am prepared here to suffer any torment whatsoever. These two expressions he had. You will say, Now surely this man might stand upon his terms with God. (But he goes on) But when thou dost lift up thyself to shake the Earth, Lord (saith he) under what cleft of the rock shall I hide myself, 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 myself, Oh! I must cry to the Rocks to cover me, and the Hills to fall upon me. Oh! this should teach us to keep our hearts low and humble after we have done the greatest work whatsoever. I remember one of the German Divines when he was full of fears and doubts, when he was to die: say some to him, You have been so employed, 
A Germane Ministers speech at his death▪  and have been so faithful, why should you fear? Oh! (he gives this Answer) The Judgements of man and the Judgements of God are different; I am to go before the great and All-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 possessed with reverence so as to be humbled when we think what a God it is we have to do withal: you must reap in mercy, Oh! this shall be the song of the Saints to all eternity, Mercy, Mercy: Not unto 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, 
Obs. 2.  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 uprightness, are they seeds of Righteousness that thou hast sown, thou shalt reap according to what shall honour the mercy of an infinite God at last. 
Alexander▪  I remember Alexander when he was giving a gift to a poor man, Oh! the poor man dared 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 thyself, but if God will give according to the proportion 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 infinite Grace.  
Take this one Meditation, That where there is any uprightness 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, 
An encoraging meditation to poor souls in their mean endeavours▪  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. Comfort thyself in this, in thy poor low condition in which thou art, and in the performing of thy poor services. 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 etc.] The Prophet exhorted them in the words before, to sow in Righteousness, that they might reap Mercy.  
But you must not sow without ploughing, 
Expos. The Coherence.  that were a preposterous 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 fall upon, but it must be to plow, to plow up your fallow grounds.  
In this expression you have here employed, 
Obs. 1.  first, That the hearts of men naturally are as follow grounds, nothing but thorns and briars 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 plough doth rend up the ground.  
And secondly, That weeds, thorns, and briars must be turned up by the roots, the heart must be cleared 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 all the baggagely stuff and thorns that was in your hearts heretofore.  
And then thirdly, Get a softness to be in your hearts; as when the ground is ploughed, that which was before hard on the outside, and baked 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, 
See Nath. Rogers' letter out of New-England concerning this point.  but we have not been humbled for them, for our ceremonies, and subjection to 
* Subjection is either passive and involuntary; or active and willing. Again, Government may be false essentially and of itself, or per accidents and by reason of some adjuncts. Lastly some things are such as the corruptions of them, may be sooner discerned by a conscientious eye: others such as, by reason of their similitude to Divine Institution or practice, and their Antiquity and Prescription, cannot so soon, if at all, be certainly concluded evil; see Mr. John Cottons Letter in New-England to Mr. Williams, printed London 1643. for Benjamin Allen in Popes-head-Alley.  false Government of the Church, Who hath been humbled for these things, as sin? We reform them as things inconvenient, 
Printed in Lond. for Christoph. Meredith in Pauls-yard.  but not being humbled for them as sin, the very roots of these things are in the hearts of many, so as if times should change, a distinction would serve their turn to come and submit to them again, so that we sow before we plow. 
Jer. 4. 3.  I find in Jer. 4. 3. you have this exhortation even in termiminis, That, They must plow up the fallow-ground of their hearts (only expressed a little further) 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 intend to deceive you, yet they may deceive you by mixing some good things with a great many evil, and therefore examine things. But I note this place in Jeremiah the rather from the consideration of the time of Jeremiahs' Prophecy. You shall find that the time of Jeremiahs' Prophecy 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 reform, what though you do many things, you sow among thorns, you do not plow up the ground, you are not humbled, 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 Ghost joining 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 Blow, and there are others that do Blow, and not Sow, but we must join both together.  
There are that do Blow, 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 Humiliation 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. 
Isa. 28. 24.  In Isa. 28. 24. Doth the Husbandman plow all day to sow?  
The text is brought to note thus much, 
explained.  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 always, 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 Ploughman doth, he doth not always plow; so God hath his times and seasons and knows when to relieve his Church and afflict his Church, and when the wicked shall prosper and be brought into adversity, God instructs the Ploughman to know his season, and so doth he, and therefore be not offended. 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 ploughing 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 Ploughmen and Plow-women, for Alice Driver that I told you of, her father brought her up to plow, and both men and women, the daintiest Ladies of all must hold this plough that is here spoken of. Now for this ploughing of humbling your hearts it is for the getting in of Truths into your spirits, that may rend up your hearts, I'll name some few Truths that are as it were the Ploughshare, that you must not only know them, but labour to get them into your hearts.  
As first, That such is the vileness of every sin, as it separates 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 briars that are there, the settled apprehension of this Truth.  
And then secondly, This Truth: That, there is such a breach between God and my soul by sin, that all the power in all the Creatures in Heaven and Earth is not able to make up this breach, here is a sharp ploughshare 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 heinous nature. Here is a sharp ploughshare 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 nature.  
Yea further, That if any sin be pardoned to me it is by virtue 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 ploughing 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 humiliation for sin, it is as it is revealed in a Gospel way, in a Gospel way it doth tend to humiliation, for let men be humbled 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 plough, These are as the Ploughshare, and the working of Conscience is the drawing of this plough; while the plough stops (as when it meets with a thorn and briar) now a strong Conscience will draw it on, and will make the thorns and briars to be rend 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 be'st at plough, and thy Conscience be drawing, This is that I shall say, God speed the Blow, 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 ploughing; Indeed for men and women only to hear Sermons, and be talking and conferring of good things, these things are pretty easy, but to go to plow, to plow with such Truths as these are, to get up the thorns and briars by the roots, this is a very hard task; but we must be willing to do it, and to continue ploughing; as the fallow ground must not only be ploughed once, 
We must continue ploughing,  but (it may be) it may stand in need of ploughing 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, 
else weeds will grow again,  and you have been ploughing; yea, but since that time you have had many weeds and thorns grown up, and you must to ploughing again; it may be it is divers years ago since you have been thus ploughing, 
though many years after.  and your hearts have lain fallow all this while, do not think it enough that once you have been humbled, but be often ploughing up this fallow ground, you were as good have the plough get into your hearts though it be sharp, as to have the Sword of God's Justice be upon you. We have in these times a wanton generation 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 ploughing they cry out of merely through a wantonness, and tenderness of their spirits, a sinful tenderness, because they would have nothing but jollity and licentiousness in their hearts and ways, 
Luk. 9 62▪ Ministers are the ylowmen▪  yet the Scripture in Luke, 9 62. compares the Ministers of the Gospel to the plough, He that puts his hand to the plough and looketh back, is not fit for the Kingdom of God, not fit to be employed 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 ploughshare 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 show the great price that was paid for it, and therein open the breach that sin hath made between God and man's soul. But they will not make use of the Gospel neither, so much as to be a plough to plow the heart for the work of humiliation.  
Well, 
The probatum est, of preaching the Law, and pressing humiliation.  God hath prospered this work heretofore, and notwithstanding all the wantonness of men's spirits this way, yet (I say) still, God speed the plough, God speed this way of ploughing 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 honour of the Gospel so much: for this generation that is come up, they talk of the Gospel, but they live not to the honour of it, the Gospel hath not honour by them, nor Jesus Christ hath not honour by them. But the former generation of men, though in some things they might fail, yet certainly God blessed them in their way so far as it was according to Truth.  
No marvel though these men bring forth such little fruit of Righteousness, 
The Reason▪  it is, because they sow among thorns, 
[This whole discourse is opposite to that, whereby some would comfort believers in their sins and sorrows: The sum is, that of our Lord Christ: Repent, and believe the Gospel: and of the Apostle, Repentance from dead works and faith toward the Lord Jesus Christ. Mark. 1. 15. Act. 20. 21. Heb. 6. 1. Rom. 7. 24. 1 Cor. 11. 31. 2 Cor. 7. 9 10. Chap. 12. 21.]  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 ploughing up of fallow grounds, both in reference to general Reformation, and Humiliation, and concerning men's Souls in particular. It follows;   

For it is time to seek the Lord.  
It is time. 
Expos. 1.   
First, 
To have time to seek the Lord, a great mercy.  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 all to seek the Lord. It might have been past time with you for seeking the Lord, God might have forced his honour from you in another way, have feched out his glory from you in your eternal ruin, Oh! 'tis mercy that God will be sought of you, 
Use▪  and therefore plow up your 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 fall 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 gone, 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, 
The saying of a despairing woman in Cambridge▪  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 ghastly countenance 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 prise 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 public, through God's 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 God's mind for seven or eight years ago or more, but did think that England's 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 prise and make use of.   

Secondly, 
Obs. 2.  It is high time to seek the Lord.  
For first, 
Reas. 1.  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 consideration, God hath been long patient.  
And 2. 
Reas. 2.  Mercy it is even going, for Judgements are now threatened by the Prophet: as if the Prophet should say, if ever you will seek him, seek him now, God is going, and Judgements 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 pleading a great while when the Judge is at the Bench, 
simile▪  but if he sees the Judges ready to rise off the Bench, and if they be gone, than he is gone and undone for ever, than he lifts up his voice, and cries out, Mercy, mercy. So it is high time to seek the Lord, high time, Mercy is going, Judgement is at hand; God as the Judge is going off the Bench, now cry, cry out for your lives or you are undone for ever.  
Oh! 
Applicat.  this may well be applied to us both in the general, and in the particular, it is high time, God hath shown himself 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, 
Obs. 3.  It is an acceptable time, because now God calls upon you, and he holds forth the Sceptre 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 the accepted time, 
2 Cor. 6.  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 knowing his time, 
Eccl. 8. 6▪  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 upon us. 
Luk. 19 24.  O that thou hadst 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 cannot be done at another time with all the labour that possibly may be: 
ex hoc momento Aeternitas.  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 Alehouse, or Tavern to drink, and there spends the day in wickedness; thou dost not know but upon that time the day of thy eternity may depend, it may be cast upon that day; as Saul was cast upon that act of his, saith Samuel to him, The Lord had thought to have established thy Kingdom, but now he will not; so God may say, Well, notwithstanding all thy former sins I would have been content to have passed by them, if thou hadst 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 Mariner may do that at one time that he cannot possibly do at another. 
An apt simile.  He hath a gale of wind and now he may quickly get over Sea, but if he stays 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 dost not lose them, if thou losest them thou mayest be undone for ever. 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 saith, 
Phil. 2. 12▪ opened.  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 withdraw himself from you, you are undone for ever, for you can do nothing of yourselves, for it is God that worketh the Will and the Deed. 
illustrated by a simile▪  As if we should say to a Mariner, Be careful, take your wind and sail, for all your Voyage depends upon God, if you neglect your opportunity 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 remainder 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 honour God as you have had to dishonour 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, 
Themistocles saying at his death.  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 God's 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: It was a proverbial speech once, 
Graviora eras. Plut.  Weighty things to morrow: you shall find it in Plutarch's lives. Oh! take heed this proverb be not fulfilled 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, 
Time for England to seek God.  Certainly our time is now for the public as much as ever to seek the Lord, for never did God give us such an opportunity for honouring him as of late.  
Never any Nation in the world had a greater opportunity for seeking God and honouring of him than we have had; we were like to have been befooled of our opportunity 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 restored 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 befooled of it.  
And certainly it is time in a more special manner now for us, because that things are in so great a confusion, that every body is at their wits end almost: alas our wise Counsel that is at the stern, yet they are fain to depend upon mere 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'll 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?  
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 Enemies would prevail and then you could do nothing, but I have quelled 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 crafty ways 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.  
We only now want light to know what to do, and therefore whereas heretofore we have sought God for power that we might be able; now we are to seek God for light that we may know how to improve our ability, seeking God; To labour to put ourselves into such a disposition 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 labouring to put ourselves 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 sometime signify to Teach, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jacere. docere.  it is of the same root; and the Scripture makes use of that similitude of Rain, for Doctrine; because of the likeness of Doctrines distilling as the Rain, therefore one word in the Hebrew is used for both. 
Expos. 1.  And therefore I find divers in Interpreters go that way, Ply the work until he teaches Righteousness; and so it is a Prophecy of 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.  
Until he rain Righteousness. 
2 preferred.  And then there is these things in it.  
First, I'll open what is meant by Righteousness, and then Rain.  
By Righteousness is meant, 
Righteousness, what?  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 God's faithfulness in the fulfilling of all those promises of his for good unto them, wherein the Lord doth style 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, according to all that good word that he hath promised.  
And this Righteousness it shall be Rain, 
Rain, what?  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 public 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 People should be fulfilled, yea, but look to Heaven, saith God, I'll rain, it shall come down from Heaven by ways that are above nature, that are above the power of man, I'll rain Righteousness; seek him therefore till he rain Righteousness, be not discouraged though you should see those in public 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. It may be now, some men may meet with some Righteous dealings and be encouraged when things are at the best among 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 reins down water, than 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 honour 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'll 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 faithfulness of God shall be fulfilled, and there shall be plenty.  
The Notes are:  
First, 
Ob●. 1.  That God will come to sow Righteousness in time. Those that plough and sow in Righteousness God will come in way of Grace and Goodness to them; 
Prov. 11. 18.  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 never come up; but you cannot say so of the seed of Righteousness, it will come up.  
Secondly, 
Obs. 2.  God sometimes comes not presently in raining Righteousness upon his people that do sow Righteousness: Seek the Lord till he comes and reins Righteousness: As if the Prophet should say, You have hearts to seek the Lord, to be humbled, and reform, to sow in Righteousness; 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 God's time; God doth not always hear the prayers of his people so as to answer them when they would. It is very observable concerning Elijah, 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 Heaven.  
The Third Note is this, 
Obs. 3.  That those that seek aright will continue seeking God till he comes and reins Righteousness. There is an excellent Scripture in Psalm. 101. 2. 
Ps. 101. 2. illustrated.  saith David, I will behave myself 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 desire more than a thousand worlds, and I'll endeavour to behave myself in my house, in my family, not only in the presence 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, 
simile.  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 Infinite God? And perhaps you pray, and find no benefit; it is fit for you to wait upon God. There is an infinite distance between God and you, 
Motive to continue seeking God▪  Seek till he comes. If you do not get that, that you seek for, yet you are doing your duty, and that is enough.  
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, than they are discontented; whereas merely the consideration of that, that thou art doing thy duty should be enough to quiet thy heart.  
And then further, Thou canst not be better certainly than seeking God. Whither wilt thou go? If thou leavest seeking 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 better, and therefore seek the Lord, seek the Lord Till he comes, 
Isa. 30. 18▪ explained.  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 Judgement; blessed are they that wait for him. You are not a man or woman of Judgement, you know not when it is a fit time that things should be done; But God is a God of Judgement, he knows how to do things in Judgement; and therefore blessed are they that wait for him. Think of this, and deny your own Judgements, and your own thoughts, and know that you are waiting upon God, that is a God of Judgement, 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 working good. We are waiting upon men's 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 consultation about it, and we only waited for the issue of the consultation, it would satisfy us. And so a gracious heart may be assured of this, Hast thou sought the Lord in the 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 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 God's Grace that thou hast, for than thou mayest stay the longer before the showers of Righteousness come; prise the dews of God's Grace and the showers of Righteousness they will come the sooner. Many Christians though they have many dews of God's 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 tender as it is? Thou wouldst not for a thousand worlds wilfully 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 dost not indeed see the come in of those dews of Grace upon 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 notable speech of Mr. Glover the Martyr, when he had been seeking God for the raining of Righteousness, 
Mr▪ Glover the Martyr.  he was willing to give his life for God, and yet God had absented himself from him, Oh! God was not come, he complained 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 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 filled 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, 
Obs. 4▪  That those that are content 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 themselves one day for not continuing seeking of God till he comes? Perhaps there are some that have had some convictions of conscience, and because they have not had encouragement 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 dishonour, and disgrace to Religion, and all because thou wouldst not stay till God came: Oh! but others stayed 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 Colum●us that was the first that found out the West Indies, 
Christoph.  and the story saith of him, 
Columbus.  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 labour had been lost. But Columbus he came to them with all entreaties to go on a little time, and at length prevailed with them to go on but three days longer. So they were content to venture three days, and within that three days 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 tossed up and down in the waves of the Sea, the waves of Temptation, and of Trouble, and thou thinkest its best to come back again: Oh! stay a while, do not limit three days, but go on; yet it may be said of some that had they proceeded in their voyage but three days more, they might have come and seen, whereas now they have lost all. Oh! seek the Lord then till he comes and reins Righteousness.  
And then the fifth is this, 
Obs. 5.  The help of those that seek God it is from Heaven. Till HE Rain. They do not so much expect 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 sixth Note is this, 
Obs. 6.  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? 
Hypocrites seek Grace for Comfort chiefly, Saints seek Comfort for Grace.  The Hypocrites 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 influence of his Grace to make me fruitful in the works of holiness: Many of you would have comfort, (as now in these days men's ears are altogether set upon comfort) but is your comfort the showers of God? doth it make the seeds of Righteousness fructify 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.  
And then seventhly, 
Obs. 7.  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 God's Word, it is but God's 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 merely 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 purchased, 
1 Joh. 1. 9  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 mere Alms, though in reference to yourselves indeed it is so, but in reference 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 well 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, 
Obs. 8.  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 yourselves.  
When we sow, God gives us leave to aim at ourselves, but yet when God comes to reward us, he doth reward us as if it were only for him and not for ourselves, he rewards us in ways of Righteousness.  
And thus much for this Verse of raining Righteousness. God hath another rain for the wicked and ungodly, in Psalm, 11. he reins snares, and fire and brimstone upon them.    

VER. 13.  Ye have Ploughed wickedness, ye have reaped iniquity, ye have eaten the fruit of Lies. 
NOtwithstanding all exhortations, 
Expos. in general.  and all offers of mercy, yet you have gone quite contrary (saith the Prophet:) Instead of breaking from your iniquities, you have ploughed 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 yourselves and others. That is the ploughing of wickedness. 
Prov. 21. 4.  The ploughing of the wicked is sin, their endeavours, (that is the meaning) their labour it is especially for the furtherance of sin, the very strength of their spirits is let out for the furtherance of their sin; In Job, 4. 8. 
Job, 4. 8.  Even as I have seen, they that plough iniquity, and sow wickedness reap the same: to plow it is to endeavour, and labour for iniquity, for so the word that is here translated Blow, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it signifies, to Frame things, to Work things, to Endeavour any thing with all our might; that is the signification of the word. You have set your hearts altogether upon this work, for the furthering of wickedness, in thinking of it, in plodding about it, in stirring of one another, and doing all you can in your endeavours for the furtherance of wickedness.  
Yea, You have been willing to go through all difficulties to accomplish your wicked intentions: 
Micah, 7. 3.  As we read in Micah, 7. 3. 
Vt benefaciant, Munster.  it is a notable Scripture, it shows the strong endeavours of wicked men after their sin. They do evil (saith the text) with both hands earnestly. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vel nitunter ut (mala sua) bonafaciunt; i.e. justificent.  It is a very strange text, they are willing to take pains and plough for their sin.  
Oh! 
Some take more pains to perish than others to be saved,  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 difficulty in the ways of God; 
yet complain of any difficulty in God's ways.  but complain of no difficulty in the ways of sin, Oh! what a wicked and wretched heart is this, to be offended with any hardness in God's ways, and yet be content to endure any hardness at all in the ways 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 labour, what terror do you think will this be to your consciences, when it must tell you that you have taken more pains in the ways of wickedness than ever you did in the ways of God? 
Cardinal Wolsey. See the Book of Martyrs.  As it was said of Cardinal 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 grey 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 ventured my estate, and name, 
Who cannot die in peace (without serious repentance)▪  as much in the ways of God as in the ways of sin, it had been happy for me; Is it possible that any of you can die in peace of conscience, and yet your consciences 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 suitable to your lusts, you will not only move such a thing, and join with others, but you will plow hard for it, Oh! what pity is it, that men's parts 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 God's yoke? but they, all the days of their lives, have their necks in the Devil's yoke, and are ploughing for the Devil all their days, and they will reap accordingly.  
Now this ploughing wickedness was especially their way of false worship, 
Expos. in parti●.  Oh! they endeavoured there, they ploughed 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 ploughed 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 preparation, 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, 
Expos.  You have your hearts desire to bring about your own ends, to have what you ploughed for. Sometimes men do plough 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 labour for to promote such a thing though it be not according to God's mind, it may be God will let you have it; well, you plough for it, and you shall have it; and dost thou bless thyself in that? Oh! woe to thee, it is a woeful 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 ploughing were to no purpose at all, that all thy labours and endeavours were quite lost; thou art loath to lose thy endeavours in the ways of sin, Oh! but it were a thousand times better that thy endeavours 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 signify, The punishment of iniquity: for the Hebrews have the same word to signify Sin, and the punishment of sin.  
Or thus, which I think the holy Ghost hath some aim at, 
What is here meant by inniquity.  You plough (saith he) wickedness, and reap iniquity; the ploughing was for their false worship, and their reaping was iniquity: I beseech you observe this Note further.  
That, The fruit of false worship it is the increase of sin in a Nation. 
Obs.   
You plough wickedness, for so afterwards it is called, The great wickedness; and the fruit of that, it is the increase 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 men's 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 exceeding well, for they can live in worldliness, and licentiousness, 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, 
Why carnal men contend for superstition.  that they may have looseness in their ways so much the more: Endeavouring for this kind of evil the fruit of it will be the reaping of iniquity.   

You have eaten the fruit of lies.  
First, 
Lies here what?  What are those lies that they eat the fruit of?  
First, 
1. Reasons for it.  Those arguments by which you justify yourselves in your iniquity. Yea, but they are but the fruit of lies. 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 show them that such a thing may be proved thus and thus by such an argument; 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, 
2. Comforts from it.  You feed upon lies; 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 Lie (saith God.)  
Thirdly, 
3. Hopes by it.  Their hopes that they had when that way was established of theirs, they had such hopes that all should be so well, and that there should be no more trouble between them and Jerusalem: ay, but you feed upon Lies (saith God) It is but a Lie that you feed upon.  
The Fourth Lie that they fed upon was, 
4. Interpretation of God's blessings in it.  The Interpretation of God's dealings, in blessing them for the way of their false worship which they had set up; then all kind of outward blessings 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. ay, but this will come to nothing.  
And then five, 
5. Reports of the contrary party.  The fifth Lie, was, Those false reports that came to them against those that did oppose their way of false worship: 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 lies: many men's Breakfasts, and Dinners, and Suppers are nothing else but lies. 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 didst trust in thy way, and the multitude of mighty men.  
Israel (the ten Tribes) had two great Confidences that are expressed in this latter 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, 
Expos. 1. Party.  Thou didst 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 biased by their false worship, that any thing that was said to the contrary was nothing to them, they were very confident that there was no man able to say any thing to purpose 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 question they have laid all upon their backs that have opposed them, there's a great deal more reason for this way than for any other. There's no way of peace to the State, to the Kingdom, but this, that which others would have, namely to go to Jerusalem to worship, it's a most unreasonable way. Yea, they think that God is well pleased with their way, and they do good service in opposing and persecuting those that are not of their way; Thus they trust in their way.  
From whence the Note and Point is, 
Obs.  That which is a man's own way he is very ready to trust in, to make much of; Whatsoever is a man's own way: we have for this a notable Scripture in the Book of Judges, 2. 19 
Judg. 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 contrived 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.  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 contrived to themselves in matters of Religion: and therefore it's observable what God saith of all the Heathen in Jer. 2. 10, 11. 
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 God's People they were peculiar in this to make change of their God: Why? because the gods of the Nations were of their own making. 
opened.  What ways are of men's own that they stick exceeding much to, They trusted in their own way; as when an object is too near the eye, 
simile.  the eye is not able to see it, to see any evil in it; If a foul thing be put too near the eye, the eye cannot see it: so the evil that is near ones self, very near, that is ones own, that is very hard to see; and yet what great difference is it between one's being defiled by ones own dung, and by the dung of another? If a man's heart be engaged in a way of his own, he will be ready to father it upon God himself, and say, It is God's way, and he will be ready to think that all other ways different from his are men's own.  
No men are more ready to charge others of pride than proud men; and no men more ready to charge others of going to their own way, than those that do most stick to their own ways; 
A note of one conceited of his own way.  it's one fruit of a man's heart sticking to his own ways and conceits, to think that whosoever differs from him, doth stick to his own conceits and his own ways.  
It's a hard thing to make a man or woman that sticks much to their own ways, to own it that it is their own; but how ever men will not own what is theirs, but put it upon God many times, yet the Lord he will one day discover all the ways of men, discover all the ways of men and women and show how much is their own in it: 
Prov. 21. 2.  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 weigheth 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 choose ways to ourselves, and think they are right, and we are ready to think that our ways are Gods, that we might justify ourselves 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 ways 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 selves is in an action. It's a great skill that your Goldsmiths 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 skill to be able in all our actions thus to ponder all our ways, to know how much of God, and how much of ourselves is in our ways, for want of thi● it is that we do miscarry so much in our ways as we do; every way of man is right in his own eyes, but God ponders, God weighs men's actions to see how much of himself; and how much of us there is in our actions.  
But now then, 
Use.  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 God's way! Let a way be never so base and vile, yet if it be a man's 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 unsteady as we are almost always 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 Wills to the Will of God, and we have made Gods Will to be our own Will, we are never like to be strong in the Ways of God. When there is but one Will between God and us, that Gods Will is our Will then we are strong, when God's Interest is our Interest, when God's Glory is our Glory than we come to be strong. Oh! happy 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 Will, and comforts of our hearts and happiness of our lives, to be more in God than in ourselves, that's the way to persevere in Godliness; as thus, As it is between man and wife; when the wife comes to make the Will of her husband her own, than she loves him strongly, and constantly: so when Gods will is made to be our own, than 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, 
Expos.  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: 
Obs.  When the outward strength of a Kingdom goes along with a way of Religion than 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 Interpreters 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 way the mighty men go that shall be trodden  that's the way that generally men will trust in, and men will go that way; were the scale turned 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 bend 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 worshipped 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 men's hearts, that which way soever the mighty men go, that way they will trust in. There are very few that will deliberately say so, I will go that way that I see the mighty men go in: But this is a secret bias & poise upon the spirits of men which inclins them to hearken 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 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 come to be strengthened 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 biased 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 man's heart that except we can make the other way so clear, that notwithstanding all shifts, and all kind of reasonings that may be, they shall 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 men's hearts, when the sway of a Kingdom goes another way. And there are many Truths of God that concerns his Worship, that cannot be made so clear but that a man may have such a diversion to satisfy 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 balance, do but turn the balance; and suppose in your own heart that all outward respects were in the other balance, that all the mighty men were of the other way, what would your hearts think? 
Rev. 13. 1, 2, 3.  In Revel. 13. 3. That when Power and Authority was given unto Antichrist, The whole World wondered after her. So it is ordinary, that way that the mighty men go, that way men's hearts will generally go. Oh! the little honour that Jesus Christ hath by us! Our hearts are swayed for the most part by carnal Arguments, and carnal Motives.  
Again, 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: 
Obs. 3.  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 God's Mercy the Lord hath given us now, that we have the multitude of Mighty Men on our side, 
Applic. to Engl.  let us take heed that our Faith do not ebb and flow as our Armies do; and I will give you one Scripture that shows 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 show how far he was from trusting in an Army of mighty men, 
2 Chron. 14▪ 11. observed.  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 hundred and fourscore thousand valiant fight 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 twenty, or thirty, or forty thousand men; he hath almost six hundred thousand men, and yet goes to God and prays, 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 Religion, they thought that was good; But had they had nothing else to trust in but that, their trust would not have been very sure.  
From thence the Note is this, 
Obs. 4.  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 armholes, if they trust in a way of their 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 God's way hath enough to uphold it; here's the difference between men trusting in their own way, and in God's 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, 
Hab. 3. 17▪  and Promises, than it is able to say with Habakkuk, in Chap. 3. 17. That though the Figtree shall not blossom, neither the fruit be in the Vines; the labour of the Olive should fail, and the Field should yield no meat, the Flock should be cut off from the fold, and there should be no Herd in the stalls; yet they will rejoice in the Lord, and joy in the God of their salvation. Let Heaven and Earth meet ●●●ether, whatsoever becomes of Armies, and of the Policies of men, of Friends, and all outward respects; yet I will bless myself in the Lord, and bless the time that ever I knew God, and his ways, 
The confidence of a gracious heart.  my heart yet is confident it is the way of God, and I can venture my state upon it, and my liberty, 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. 
Use. Examine.  Examine 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. 
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 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 somewhat shine upon them, and they have some encouragements outwardly, 
when men suffer for a way, than they begin to question it.  than they go on, and are persuaded 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, than they begin to call things into question, 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 whether 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, 
Expos.  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 without you should not come upon you, cannot God work your ruin that way that you think not of; Oh! how suddenly may God suffer the discontentments of people to break forth into rage and fury so that a tumult should arise among them, to make tumults and bring all into a most miserable confusion. 
Obs. Tumults a token of the great wrath of God.  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 threatening of God's 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 when tumults rises, and there are these two main things that have been the cause of tumults. 
The Causes.   
First, Great Oppressions  
Secondly, Engaging numerous parties in matters Controversal.  
These going both together are very dangerous, for men they will carry on what they have begun, if once they be engaged in it. 
The multitude not to be engaged in matters controversal.  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 City the great part of the evil is, 
An apt simile▪  if the flame have gotten to the tiles you cannot come near the house the tiles flies so about your face: so it is in tumults, there's no coming near to talk to them, 
None so cruel a● the vilest of the people when they get power.  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. 
Pro. 28. 3▪  When a poor man comes to oppress; it's true, Oppressions are great, the evil of Tyranny it's very great; 
The evil of Tumults greater then the evil of Tyranny.  but the evil of Tumults is greater than the evil of Tyranny: 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 oppression a great deal more if it were from those that are much above them, rather than from those that are their equals, or it may be under them in estate, and those that are most under 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 regard.  
I might show you most dreadful examples of tumults in stories. Josephus he speaks of many; for when God was about to destroy the Jews at last by the Romans, their utter ruin was prepared by tumults and seditions that were among themselves. 
Joseph. de bell judic. l. 2. c. 11.  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, women, and children, and so made havoc of the Country, that the Nobles of Jerusalem were fain to come out clothed with sackcloth and ashes upon their heads to beseech them that they would have pity upon their Country, and upon their wives and children, and the Temple, The Nobles with sackcloth and ashes upon their heads came to assuage the rage of this Tumult so grievous was it. 
Lib. 6. Cap. 11.  And I find in his sixth Book and 11. Chap. another story of Tumults and seditious Spirits, that they being in some straits 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 presently break in, and assoon as ever they came in, catch whosoever 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 misery, than bringing evil upon them, because the evil of the Tumults was so great among them. My Brethren, 
Take heed of being occasion of tumults▪  we should rather bear much than be any fomenters 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. 
Amos, 2. 2▪  In Amos, 2. 2. Moab shall die with Tumult.  
When God intends the sorest scourge of all, 
Expos. 2.  utterly to destroy a people, he suffers Tumults to be among them. I 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 City, people would be wring 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 yourselves, 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 ways.  
It is a mercy that God hath not tried us this way; We live in our houses, and follow our trade, and lie down and sleep in quietness and rise again, but we cannot imagine what woeful distractions there would be in the spirits of people in the City, 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 delivered 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, 
Clamour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meticulosorum territorum.  it doth indeed seem to import this, The crying of fearful creatures, those that are terrified and scared, it signifies the crying out of them. Oh! 'tis a great mercy for the heart of a man to be so established that when all dangers shall be apprehended, yet they can find their hearts fixed in God, and not in a tumultuousness presently. 
Ps. 112. 7.  A righteous man, it's said of him in Psalm, 112. 7. That when he hears ill tidings, 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 labour in the time of peace to make our calling and election sure. 
Ps. 57 7.  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 myself will awake early, I will praise thee, O God, etc. When was this that David cries to awake, and to give Glory to God, and sing praise, and that his heart was fixed? It was when Saul persecuted him, 
illustrated▪  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. 
Ps. 46.  So in Psal. 46. 2, 3. We will not fear though the earth be removed, though the mountains be carried into the midst of the Sea, though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah. This Psalm was wont to be called Luther's 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 story of Archimedes, 
Archimedes.  that when the City of Siracuse was taken, and the enemies came in with their drawn swords and hacked and slew whom they pleased, and abundant of bloodshed there was; yet he was so settled 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. 
A Fixed heart in prayer.  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 settled constant way, fixed upon God in such a time as this is?  
As outward Tumults in Cities and Countries are very great evils, 
Spiritual Tumults▪  so are likewise Spiritual Tumults in the heart, when God seems to come against the Souls as an enemy, I have a place for spiritual Tumults, that is, the trouble and distraction of the heart in the time of the apprehension of God's absence: 
Ps. 40. 2.  in Psal. 40. 2. He brought me up (saith the Psalmist) out of an horrible pit. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foveâ tumultus.  Now the word is in the Original 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 coming 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 trouble 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 tumultuousness. 
Ps. 61. 2.  And then in Psal, 61. 2. From the end of the earth will I cry unto thee, when my heart is overwhelmed; Led me to the rock that is higher than I. Remember that Scripture likewise.  

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 against you. 
Nah. 3. 12.  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, 
Applied.  and not in a way of Judgement: God might have made our strong holds so to them, this Scripture might have been fulfilled thus, All thy Fortresses shall be spoiled, that is, though we have made Fortresses we might 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 amazed with the news, and have said, How doth God fight against ●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, (Bristol) But I say through God's mercy this Summer the Lord hath made this text good unto us, 
Bristol▪  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 spoilt Beth-arbel.  
Hierom reads it, 
Expos. 1.  As Salmana was destroyed by the house of him that vindicated Baal in the day of Battle. 
Sicut vastatus est Salmana à domo ejus qui vindicavit Baal in die prelij etc.  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 signify the same with Jerubbaal though more short. And the holy Ghost doth seem to make that great Judgement of God upon Salmunna to be exemplary, 
vulg. Sic fere Graec.  he makes use of it afterwards in Psalm, 83. 11. Make all their Princes like Zeba and Zalmunna. 
Ps. 83. 11▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But now the letters in the Hebrew do differ here, and we do not read of Gidion though he did use very much severity upon Zeba and Zalmunna, yet we do not read that he dashed the mother upon the children.  
But Luther thinks that it is meant of some notable act of cruelty upon some that was very near to them; 
Expos. 2.  but the particulars whereof we have not recorded in Scripture, 
Luther.  but 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, 
1 Macca. 9 6.  and afterwards it was very famous for the great overthrow that Alexander the Great gave to Darius, 
At Bethel Alexander overthrew 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 condition, the tender hearted mother embracing 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 ensnaring god, 
As if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dei incidiatoris.  the god of Policy, and Subtlety, it seems the people that called this City by this Name, they had a god that they honoured for the god of Subtlety, that would ensnare all their enemies they thought, 
The god of subtlety▪  and so they trusted in this god. And upon that called the City Beth-arbel, the house of the Ensnaring god. But now this would not do, the more they sought by subtlety to undermine their Enemies, the more were their Enemies enraged, and therefore when they came upon them they spoilt them, and dashed the Mother upon her own Children.  
We might from this very word take notice of such a meditation as that, 
Obs. 1.  That we should not think by our plots and policies 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.  
And let men take heed how they seek to deceive & cozen other men, 
Use▪  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 neighbours, you will encourage them so much the more.  
But oh! 
Obs. 2.  the fury and rage of War when God lets it out, to dash Mother against Children. 
Psa. 137.  We read in Psal. 137. concerning 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 little ones against the stones. It's a very strange phrase. And in Isa. 13. 16. 
Isa. 13. 16.  Their children shall be dashed in pieces before their eyes. I remember Vrsine in his Comment upon that place of Isa. he quotes this 137. Psal. and he hath first this Note, 
Ursin. in Isa.  That though God doth thus execute his Wrath, yet usually because it is so dreadful and there is so much savageness in the thing in man's 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, 
Ps. 137. ult expounded▪  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? 
Calvin▪  Now that is his answer, and calvin's, 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 God's Wrath, and God's Justice, though the Instruments did sin in it, they did it to execute 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. 
Obs. 3.  What hath the poor Infant done? Oh! you tender-hearted 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, 
Object.  Shall the children suffer for the Father's sin?  
Do not we read that God will visit the sins of Idolaters unto the third and fourth Generation? 
Answ.  Indeed were your children innocent, had they no original sin, than it were another matter; but now considering they have enough in them to make them subjects of God's wrath, God may take advantage the rather because of thy sin, and therefore take heed, ane especially take heed to God's Worship, for we do not find in Scripture where any children are so threatened as the children of Idolaters are.  
And then a further Note is this, 
Obs. 4.  That the Judgements of God near to us should awaken us; we should think, Why may it not be upon ourselves? 
Applic. to Engl.  This was a heavy Judgement of God upon some City near, 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 spoilt Beth-arbel.  
The word that is here Shalman, 
Pacificus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacem colere.  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 Tiger, but a Shalman, a peaceable man as his name carries it, and yet thus cruel when he comes to have power?  
Oh! men who have peace in their names, and peace in their mouths, and peace in 〈◊〉, yet when they come to have power often times are very cruel; We were like to have found it so, if our adversaries should have prevailed, especially this City 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 any ingenuity or pity, but out of fear, but had they gotten the day than we might have expected even dashing of the Mother against the children.    

VER. 15.  So shall Bethel do unto you, because of your great wickedness. 
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; 
Expos.  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! 
Obs. 1.  Miserable Judgements do many times arise from causes we 〈◊〉 think of: that's the Note from thence. I say, miserable Judgements do many times arise from causes we little think of, From Bethel there should come this slaughter and dreadful bloodshed. And as that Note more generally, so more particularly this;  
That from places of Idolatry comes the greatest evils to Kingdoms. 
Obs. 2.  As 'tis very observable on the contrary, from the places of God's Worship comes the greatest good, 
Psa. 76. 2, 3. opened.  so from places of Idolatry the greatest evil. In Psal. 76. 2, 3. In Salem is his Tabernacle, and his dwelling place i● Zion: There broke he the Arrows of the B●●, 〈◊〉 Shield and the Sword, and the Battle. Did God break them there? Was there a Fight in Zion, and in Salem? No, that's not the meaning, but in Zion and Salem where Gods Tabernacle was, those Servants of God that were worshipping 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 battles, 
Applied.  there God broke 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. 
Isa. 31. 9  And so in Isa. 31. 9 Whose fire is in Zion, and whose furnace is in Jerusalem: The Lord is there threatening 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, 
Obs. 1.  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 God's Worship is in our eyes, yet it is a great matter in God's 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 called not only in respect of the nature of it, but from many aggravations, and long continuance in it, notwithstanding all their means.  
You may Note further from hence; 
Obs. 2.  God takes notice not only of men's sins, but of the aggravation of their sins. Oh! let us do thus, do not only look upon your sins and acknowledge yourselves to be sinners, but look upon the Aggravations of your sins; Oh! this sin committed against so many Mercies, so many Prayers, and Resolutions, and Vows, and Covenants, and so many Deliverances that I have had; labour 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 excuse their sins, be not afraid to lay the aggravations of sin upon your own hearts, according to what great aggravations 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, 
Matth. 26. 41. illustrated.  that sin might have been aggravated with abundance of circumstances, but saith Christ, The flesh is weak, but the spirit is willing; he falls to extenuate and excuse. Now that which Christ did there, he will be ready to do in Heaven, for thou that art a Saint.  
And then further, 
Obs. 3.  According to greatness of sins so is the greatness of wrath; great wickedness and great wrath they go together, 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. 
Lam. 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 rebelled. Mark, here you have these two points together, The Church aggravates her sin, I have grievously rebelled; and what then? Oh Lord, I am in distress; my bowels are troubled, 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, 
2 King. 17.  what King of Israel this was, and when this was fulfilled. For that if you read 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, 
Expos.  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 H●shea.  
This King of Israel his spirit was stout enough against God and his Prophets, 
Hoshea the last King of Israel a wilful man▪  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 venture their Lives, and Kingdoms. Why, if they Will, God Will too, he hath a Will as well as they, at length God's 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 woeful miseries and extremities, and yet be afraid to suffer nothing at all Himself, therefore 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 immediate Justice of the Infinite God.   

Shall be utterly cut off.  
But when shall this be? 
Expos. 1.  In a morning: There is a sad morning coming.  
But I find Cyril carries it thus: 
The Exposition of this part of this Verse, as of many other particulars in these Exercises, appears to have been very Prophecies.  God in his Patience is compared to a man asleep, and in the execution of Judgement is said to awake; God brings his Righteous Judgements 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 Judgement 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 years 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, 
Expos. 3.  In the morning, which comes yet nearer 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, than he shall be cut off. And so you shall find if you read the story in the book of Kings, at this time when Hoshea was to be cut off, that it was when he had entered 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 days now; and when he thought the light began to come, in a morning doth God come to cut him off.  
Oh! 
Obs.  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, 
Use for England.  when after a long night of darkness, than God's displeasure breaks forth upon them. We cannot but acknowledge that the Lord hath granted us a morning light, but let us fear and tremble; for the time of God's displeasure, sometime it is in the morning; when we think we have light breaking forth, God may have other ways to bring darkness upon us than we are aware of; we know how dreadful a day it was with Sodom after a Sunshine morning. It's very observable, the difference of Gods dealing with his own People, and with those that are carnal and of the world: 
Zach. 4. 7. compared with the text, & explained.  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 morning 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, 
Amos, 5. 8.  and darkness into light. Amos, 5. 8. Seek him (saith the text) that turneth the shadow of death into the morning, 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 morning of light: and suppose there be a morning of light, God can turn that into darkness. Many men they set upon some ways, 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 beginning they think all will go on: Oh! thou mayest 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 read 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, 
Obs. 4  God did not discomfit the Host of the Egyptians until the morning. God loves to draw forth great sinners to the light; not to come upon them in the dark, but to bring forth his judgements in the morning openly and clearly.  
And lastly, 
Obs. 5.  In the morning he shall be cut off. That is, Suddenly, God will be quick at his work: They thought by their power to hold it out: No, saith God, I will not make a day's work of it, 
sicut mane transit, sic pertransit Rex Israel  it shall 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 multitude of their mighty men; but in a morning all is spoiled. 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.  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, All this while that thou hast been in the act of the pride of thy heart, and vanity of thy spirit, I did determine, 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. 
Make our peace at night,  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, 
And seek God when we rise.  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 befall 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 God's blessing) we have finished the Tenth Chapter.  
FINIS.      

An Alphabetical TABLE of the Eighth, Ninth, and Tenth Chapters of the Prophecy of HOSEA.  

Page   

A Acceptance  
NO acceptance but by Jesus Christ 74   

Admonition  
Admonition to Saints 59  
Admonition to England 66  
Admonitions both to Popish and Godly Wives 219  
Admonition to those that sin wilfully 425   

Affliction  
In Affliction men see their need of God 9  
Affliction teacheth men, and what it teacheth them 189  
In Affliction God is dreadful 335   

Age  
Every age adds to Idolatry 81   

Aggravate  
The sins of parents aggravate the sins of the children 209   

Agreement  
All Government comes by Agreement 17   

Altars  
Why there were no steps on Altars, nor tools lifted up upon them 70  
The Altar of Incense explained 71  
Why there was but one Altar 74  
The Altar typified out Christ's sacrifice 74  
Why it was sin to erect Altars? 76  
Altars and Images to be removed by Saints 327  
See Christ & Service-book   

Alphonsus  
The diligence of Alphonsus King of Arragon in searching the Scripture 101   

Allegory  
A fit Allegory of a good Preacher 288   

Alteration  
God can make a speedy alteration in Cities 413   

Ambition  
We should have an holy ambition in Religion 82   

Ancestors  
There is more expected of us then of our Ancestors, and why 82   

Antinomians  
Antinomians confuted 100  
Antinomians reproved 114   

Antiquity  
Antiquity is no rule for Religion 86   

Apis  
What manner of Idol the Egyptian Apis was 29   

Apes  
An Ape's tooth worshipped in the Indies 388   

Application  
Application to the Court 365   

Argument  
There is no argument for the holiness of a Church 130  
Arms, see Religion   

Assyrian  
Why the Assyrian Army was called an Eagle 4   

Authority  
Compulsion of Authority is no excuse for sin 283   

B Backsliding  
Backsliding is dangerous 13   

Bare Necks  
The evil of Bare Necks 433   

Bassil  
A custom at Bassil 34   

Black Patches  
The evil of Black Patches 433   

Brethren  
Brethren admonished 207   

Believers  
The happy state of Believers showed 159  
Breeding, see Men Burden, see Kingdom.   

C Calf  
The Calf of Samaria why it was so called 25  
Caution, see Kings   

Canaan  
Canaan was the Lord's Land in an especial manner, and why? 157   

Cause  
The Cause of God prospers at last always 206   

Children  
Children should beseech their parents to repent 260  
See Parents and Mothers   

Christ  
Christ is our Altar in the time of the Gospel 72  
Christ is little beholding to most Kings 337   

Chemarims  
What the word Chemarim signifieth, and its divers acceptations 388   

Christian  
Good Christians depend upon the Covenant they have made 7  
It is a very dangerous thing for Christians to be without Ordinances 54  
Christians should not endure wickedness in their families 273  
Why Christians complain of emptiness 317  
A Christian Principle 320   

Church  
God doth not cast off his Church though guilty of many sins 5  
Church Officers are to be chosen with great care 18  
It is dangerous for the Church to mix with the world 47  
The Church is God's palace. 128  
The Church is compared to a Vine, and why 300  
See National and Vine   

Christmas  
Why Christmas was wont to be so zealously kept 118   

Cleanness  
God regards not outward cleanness where there is inward uncleaness 161   

Commandment  
The second Commandment expounded 78  
The second Commandment illustrated 258  
Comfort, see Grace  
Commanders, see Villainy  
Compulsion, see Authority   

Communion  
To neglect the communion of Saints is dangerous 298   

Controversy  
The Controversy between us and the Papists 78  
Confidence, see Fear.   

Consideration  
A dreadful consideration 416  
Consideration for men of quality 440   

Custom  
Custom is no rule for God's worship 186   

Continue  
We must continue seeking God and why? 482  
Covetous, see Idolaters   

Covenant  
Breach of Covenant is punished by the sword 365  
In what cases men may be false in a Covenant made 366   

Counsels  
Mens own counsels oft deceive them 397  
What ought to be avoided in our counsels 398  
What ought to be attended in our counsels 399   

Creature  
Better the Creature perish than be abused 412  
Crown, see Prince's   

Crossness  
The crossness of men's spirits in England 279   

Crucifying  
Why crucifying was so hateful to the Romans 〈◊〉   

Curse  
A dreadful curse lies upon the Jews to this day 298   

Cyprian  
Cyprian's Prayer at his Martyrdom 454   

D Dead  
Dead bodies, why they defiled. 166   

Death  
Some wicked men put a good face upon the matter even at death 177  
Delight, see God   

Deering  
deering's speech in his Sermon before Queen ELIZABETH 278   

Depart  
When God begins to depart we should cry mightily 253   

Despairing  
The sad speech of a despairing woman 473   

Destruction  
Destruction is the fruit of not hearing the Word 293   

Devil  
A sinner is a creature the Devil empties his excrements into. 49   

Diffidence  
The vileness of diffidence in God 50  
Distance, see Time  
Displeasure, see God  
Distress, see Hypocrites   

Divine  
The speech of a Germane Divine at his death 189   

Divinity  
Man cannot put Divinity upon a creature 31   

Dove  
Why God accepts not the Eagle, but the Dove 4   

Duty  
Good Duties being cast off bring punishment 14  
Fullness of Duty what it is 315  
See Sin & Enlargement   

E Eagle  
Why the Eagle was unclean under the Law 4  
See Assyrian, Dove Wicked men   

Effigies  
An Effigies of the last times: 339   

Eli  
Eli's example urged 384   

Emptiness  
Emptiness is unatural to a Vine and why 304   

Encouragement  
Encouragements to fight 385  
Encouragements for men in mean employments 450  
Encouragements for poor souls in mean endeavours 465   

Engagement  
We must take heed of Engagements in evil 28   

England  
England another Canaan 159  
England more unfit for mercy now than at the first, and why? 263  
England smitten as Sodom 281  
See Admonition and Crossness   

Enlargements  
How we should use our enlargements in duties 312   

Estrangement  
The degrees of man's estrangement from God 111  
Eternity, see Life.   

Exhortation  
Exhortation to young ones. 214  
Exhortation to the Godly. 56  
Excellency, see Soul  
Excrements, see Devil.   

Experience  
An Experience worth the trial 316   
See Heason.  

F  
Faces, see Painted Faithful  
Faithful men discouraged, and how 280   

False worship  
False worship must be cast off 13  
It is just with God to let False worship alone till it come to the full 82  
See Ruin   

Feast  
Why a day is called a Feast to God 172   

Faith  
How to increase Faith for pardon in holy duties 120   

Fly  
When a man may fly 182  
Forms, see Hypocrites   

Foreign  
Foreign Leagues are dangerous 46   

Followed  
Our own ways are not to be followed 64   

Fear  
God's fear drives out carnal confidence 333   

Forefathers  
We are subject to imitate our Forefathers in evil 79  
Fullness, see Duty   

Funeral  
Funeral mournings are hateful to God 166  
See Gain  
Fruitfulness, see Vines   

Furious  
Furious men do the least service 329   

G Gain  
Gain at Funerals makes some rejoice, whilst others mourn 169   

German  
The speech of a Germane Divine at his death 454   

God  
God's power showed 42  
Gods justice over such as sow the wind 43  
God takes it ill we should go to Nations for help 58  
God should be our delight 211  
Gods delight is in young ones. 213  
God is the Saints glory 223  
Gods departing is the cause of woe, and why 250  
We should labour to do what we can for God though he seem to leave us 253  
God manifests his displeasure in the places where men sin 272  
God cannot endure wickedness in his house 300  
See Church, House, Worship, Mercy, Preservation, Depart.  
Generation, see Spirit.   

Gentry  
Gentry admonished 208   

Good works  
Good works are excellent, and why 30   

Gospel  
Gospel-Righteousness is a most excellent thing 451   

Government  
The danger of setting up new Government 23  
Government is a thing of great consequence 271  
See Agreement, Pains.   

Governor's  
Governors are subject to establish false worship 44   

Grace  
Hypocrites seek Grace for Comfort, but Saints seek Comfort for Grace 485   

Gregory  
Gregory's speech to Theodorus. 89   

H  
Happinss, see Believers   

Heart  
We ought to search our hearts 292   

Help  
Helps against Injustice 377  
See God   

Hemlock  
Injustice compared to Hemlock 370  
Hemlock stalks springing up in England 375   

House  
It is good dwelling in God's house 272   

Humiliation  
The benefit of humiliation: 308  
How humiliation should be preached 308   

Hypocrites  
When hypocrites are in distress they see their need of God 9  
Hypocrites stand much upon formal ways 10  
Hypocrites think to far the better for their parents 11   

I Idolaters  
Idolaters are profane, but covetous men are worse 24  
Idolaters promise themselves safety in their Idols 26  
Idolaters are laborious in their Idol worship 35  
Idolaters sow in hope 36  
Idolaters lay a ground for sucession 36  
Idolaters observe their season. ibid.  
Idolaters love outward prosperity 153  
We ought to do as much for God, as Idolaters do for their Images 324   

Idolatry  
Idolatry drives men against principles of reason 31  
Idolatry is an hereditary sin. 30  
Idolatry continues in succession 80  
Idolatry depends much upon Ancestors 258  
See Succession   

Jeroboam  
What Jeroboam's sin was: 19   

Jews  
The Jews custom in time of danger 412   

Ignorance  
The miseries attending Ignorance 18  
Images, see Altars   

Invention  
There aught to be no invention of Man in God's Worship: 77   

Injustice  
Injustice is sometimes like to Justice 370  
See Hemlock, Help Justice, see Reformation   

Joy  
Means how to regulate our joy 142  
See Prosperity.   

Josephus  
Josephus his lamentable story. 414   

Israel  
Israel's Prerogatives 48  
See Nation   

K Keep  
Examine principles well first, and then keep to them 292   

Keys  
Four keys in God's hand only, and what they be 263   

King's  
Caution in imitating the Jews Kings 15  
Kings were made by men 31  
The burden Kings are under. 65  
See People  
Kingdom, see States.   

L Labour  
Every one bound to LABOUR. 434   

Lady  
Work for Ladies 436  
Land, see Ruin   

Lapsed  
The evil of lapsed Ministers. 48   

Latimer  
The speech of Bishop Latimer before Queen ELIZABETH. 278  
Latimer's notable story 178   

Law  
What the Law of God is 95  
The Law of God is great, and why 96  
The Law of God moves to obedience 102  
See Saints   

Leagues  
Leagues of peace may prove occasions of sorrow 138  
Leagues must not be made with wicked men 161  
Learned, see Opinion   

Life  
Life is the seedtime for eteruity 39   

Liberty  
Liberty is exceeding dangerous in young professors 309  
London, see Popery   

Love  
Love is not to be bought 55   

Lord  
It is a great mercy to have time to seek the Lord 472  
See Quick-sightedness   

Luther  
Luther called by the Papists, the Trumpet of Rebellion and Sedition 2   

Lumpish  
Sorrow for sin must not be lumpish 168   

M Mass  
The abominableness of the Mass 33   

Malignants  
Malignants may have great Victories 206   

Meditation  
Meditations for such as are weak in the fields 156  
Meditations for parents 260, 288  
Meditations for Rich men 322  
Meditations at going to bed. 336   

Men  
Men of mean breeding should take heed how they behave themselves when they come into Authority 66  
men's writings how they help to understand the Scripture 88   

Mercy  
All mercies must be improved for God 20  
See Free Grace  
Misery, see Ignorance   

Ministers  
Ministers must not be weary of their work 3  
Ministers that count such things as are laid aside only inconvenient, will take them up again 203  
Ministers must gain the People's love 220  
What Ministers should rejoice in 394  
Ministers are Blow men 471  
See Lapsed, Wind, Rule   

Motives  
Motives to continue seeking God 482   

Mothers  
Tender-hearted Mothers admonished 259  
Mothers fond love stays their children 288   

N Nation  
No Nation but Israel forsook their God's 〈◊〉 148  
Our Nation to be helped, not to be fled from 182  
See God   

National  
No National Church now 75   

Nobility  
Nobility admonished 208   

O  
Officers, see Church   

Opinion  
The Opinions of the Learned are no rule for Religion 86   

Opression  
Our Opressions are not to be removed, but renewed 282  
Ordinances, see Christian.   

Oil  
What the Oil in sacrifices signified 162   

P Pains  
Pains must be taken about Government 271  
Some take more pains to perish than others do to be saved 488   

Painted Faces  
The evil of Painted Faces 433   

Particular  
Particular persons must suffer, not resist 18  
Pardon, see Faith   

Parents  
Parents must not be a shame to their children 222  
Parents must give their children good education 266   

Passions  
Disordered passions cause sad conclusions 284  
Peace, see Leagues   

People  
People give power to Kings: 16  
Common people follow the great Ones 381   

Peace  
Many while they provide for peace provide for ruin 60   

Perplexed  
Why the wicked are perplexed in the day of the Lords wrath 177   

Persevere  
We ought to persevere in duties though we have no present comfort 428   

Blow  
We should plow in hope all our lives 428  
We must continue ploughing: 471  
Ploughmen, see Ministers  
Policy, see Reason  
Pomp, see Superstition.   

Popery  
Popery almost brought in at London 25   

Pride  
There is much pride in dejection 169  
Pride is the root of not hearing 295  
See Stubborness   

Prayer  
Weak prayer may be strong: 315   

Preservation  
God's preservation of us all our days showed 245   

Princes  
Princes when they come first to the Crown promise fair: 276  
Princes are not to be trusted in 338  
None so perfidious as Princes. 338  
Profane, see Idolaters   

Prosper  
We may prosper, and yet have no cause to joy in it 141   

Prosperity  
Take heed in prosperity 250   

Professors  
Young Professors should be kept down 308  
Why Professors are empty? 314  
See Young, Question.   

Q Question  
A Question answered by a Professor 180   

Quick-sightedness  
The quick-sightedness of the enemy comes from the Lord. 20   

R Racha  
The word Racha explained: 303   

Religion  
When Arms may be taken for Religion 21  
Good acts in Religion may be evil in the doer 77  
Religion is a Saints recreation 165   

Reason  
Reason, Policy, and Experience may go one way, and yet God's Word another 85  
Redemption, see Sabbath  
Recreation, see Religion   

Reformation  
Reformation cannot prosper except Justice be established 379   

Revelations  
Revelations besides the Word are dangerous 91   

Riches  
Riches in goods work is the best wealth 321   

Righteousness  
What Righteousness is 479   

Rod  
We must not choose our sin and rod too 427  
Romans, see Crucifying   

Ruin  
God's mercy prevents our ruin. 67  
False worship is the ruin of a Land 159  
See Peace   

Rule  
A Rule to teach common people how to judge of their Ministers 197  
Cautions to the same RULE. 198  
See Scripture   

S Sabbath  
The Sabbath was appointed for Commemoration of our Redemption 110   

Saints  
The Saints prise the Law of God 100  
The Saints should sorrow most for sin 151  
How the Saints rejoice in God's vengeance 175  
Saints admonished 219  
The Saints should prise the enjoyment of God 251   

Satan  
What Satan's great design is? 200   

Scripture  
The Scripture is the Rule, and the Expositor to understand the Rule 87  
The Scripture should be looked upon as particular to ourselves 92   

Self  
People stick much at what comes from self 30   

Self-denial  
God requirs self-denial in temporal things 119   

Servants  
Great is the danger of servants at their own hand 54  
Servants to great men exhorted 277   

Service  
To be employed in public Service is the making of a man 123   

Service-book  
Service-book and Altars all some men's Religion 387   

Sin  
God knows how to make use of men's sins 22  
A man may commit the sin against the holy Ghost, and yet continue in Duties 115  
God remembers the sin of wicked men when they perform holy duties, and why 122  
See Altars, Rod.   

Signs  
Signs of much wrath 126  
Sound, see Threatening   

Smiting  
Smiting with the Pen is worse than smiting with the Sword 281   

Sinner  
God may damn a lesser sinner, and save a greater sinner: 152   

Soul  
The Excellency of the Soul●● 33   

Soldiers  
Soldiers are Gods Priests 174  
Sorrow, see Lumpish   

Spirit  
The Spirit of God foresaw this generation 114   

States  
States may judge of the right of a Kingdom. 2●   

Stubborness  
Stubborness is the fruit of pride 53   

Strong  
Strong places are not to be trusted in 132   

Success  
Sometimes God gives success in judgement. 421   

Succession  
Succession adds to Idolatry 80   

Superstition  
How it was superstition in the Israelites to build temples 130  
Who mourns most for superstition 391  
Why carnal men contend for superstition 490   

Superstitious  
Superstitious men regard outward pomp 27  
A note to the Superstitious 204  
Superstitious children admonished 258  
Sword see Smiting   

T Taxes  
Taxes upon men's estates are but mean burdens 66   

Teachers  
Teachers establish worship 84  
Temple see Superstition   

Threatening  
The threatening of God is a terrible sound 3  
Men should be sensible of the threatenings of God 68  
Distance of time in commandments and threatenings is not to be heeded 80  
Trumpet see Luther   

Themistocles  
The saying of Themistocles at his death   

Thoughts  
The shifting thoughts of carnal hearts in time of danger 181   

Time  
Evil tim● are good times to die in 265  
Time for England to seek God 477  
See Threatening   

V Vanity  
Scripture expressions of the vanity of great persons 403   

Vessels  
Gods grace to the vessels of mercy 49   

Vile  
Vile things are many times hid under glorious titles 191  
Vileness, see Diffidence.   

Villainy  
The villainy of malicious Commanders against the Godly. 257   

Vine  
The fruitfulness of Vines 300  
The Church compared to a Vine ibid.  
See Emptiness   

Unclean  
Why Mourners for the dead were so long unclean: 167   

Use  
Use for the afflicted 440   

W  
Ways, see Follow   

Wealth  
Wealth is wicked men's glory 223   

Wicked men  
Wicked men are as Eagles in their rage 5  
Wicked men first serve their turns of the godly, and then scorn them 47  
Wicked men are wild upon their lusts 52  
Wicked men are contemptible 53  
See Perplexity   

Wind  
Who they are that sow the wind 37  
Ministers must beware they sow not the wind 41  
Rules how ib.  
See God   

Wine  
Wine in sacrifices, what it signified 162   

Will-worship  
Will-worship an empty thing. 303  
Work, see Ministers  
Works, see Good   

Word  
It is a singular blessing to have the written Word 88  
By whom the Word is counted strange 105  
World, see Christ   

Worship  
God's Worship is an excellent thing 12  
Gods Worship is cast off by carnal hearts ibid.  
God's Worship must not be imitated 110  
The Worship of God is a great matter 104  
True Worship must be mourned after 388  
See False, and Invention   

Wrath  
The wrath of God is many times executed in answering our desires 150  
The wrath of God called Wine and why 174  
See Signs  
Writers, see Men   

Y Yoke  
Christ's yoke easier than the yoke of the enemy 436   

Young  
Young Professors their danger 45  
Young Professors should be kept down 308  
See Vine   

Young ones,  
Young ones exhorted 214  
Young ones the hope of a Nation   

Youth  
Youths sins are Ages terrors. 121   
FINIS.