of their springs, and the fruitfulness of their wombs, by the desolations of a bloody sword, our prophet taketh occasion once more for all, to awaken and drive them to a timely repentance, that so they may recover the blessing of their name;-Ephraim may be Ephraim again, a plentiful, a fruitful, a flourishing people. That when God's judgements are in the earth', they would then at least set themselves to learn righteousness,' that they may wash their feet in the blood of the wicked.'

Of all nations under Heaven, this land of ours hath had the blessing of Ephraim upon it,-fruitfulness of the earth, abundance of plenty; fruitfulness of the womb, abundance of people. But our misery is, that the abundance of our sins hath mightily outvied the abundance both of our plenty and of our people: sins too parallel to those of Ephraim, if you will but read this prophet, and compare the behaviours of this nation with him. And this parity of sins hath, no doubt, called upon God for a parity of judgements. It is but a very little while, since the Lord seemed to call for a north wind, as he doth here for an east wind; two armies there met, ready to look one another in the face. But his heart turned, his repentings were kindled, he would not give up Ephraim then. He seems once more to be drawing of a sword, and having in vain 'hewed us by his prophets,' as he complains, Hos. vi. 5, to try whether hewing us by his judgements will work upon us. So that now, though I must read my text, "O Israel," yet I must apply it, "O England, return unto the Lord thy God, for thou hast fallen by thine iniquity. Take with you words," &c.

The whole context containeth two general parts: an invitation unto repentance, verse 1. And an institution how to perform it, in the two verses following.

SECT. 2. Before we come to the particulars of the invitation, let us first briefly observe, That, in the midst of judge

f Isai. xxvi. 9. Παράδειγμά τι τοῖς ἄλλοις γίνεσθαι, ἵνα ἄλλοι ὁρῶντες πάστ χοντα ὃ ἂν πάσχοι, φοβούμενοι βελτίους γίνονται. Plato apud Aul. Gell. 1. 6. c. 14. edit. Oisel. p. 388. Famosos latrones, in his locis, ubi grassati sunt, furca figendos compluribus placuit, ut et conspectu deterreantur alii ab iisdem facinoribus, ff. de pœnis 1. 28. sect. famosos. Et in brutis et in rebus inanimatis observata vindicta. Vid. Pet. Et. Decr. 1. 2. Tit. 14.-Zepp. de leg. 1. 1. c. 11.— Plut. de fort, Ro.-Psalm lii. 6. Luke xvii. 32. Acts v. 11. Luke xiii. 1, 7. Jer. iii. 8. Dan. iii. 18, 21. Numb. xvi. 38, 40.

ments proposed against sinners that are obstinate, God doth reserve and proclaim mercy unto sinners that are penitent. When a consumption is decreed, yet a remnant is reserved to return. The Lord will keep his vineyard, when he will burn up the thorns and the briers together". When a day of fierce anger is determined, the meek of the earth are called upon to seek the Lord. When the Lord is coming out of his place to punish the inhabitants of the earth for their iniquity, he calls upon his people to hide themselves in their chambers, until the indignation be overpast. The angel which was sent to destroy Sodom, had withal a commission to deliver Lot'. God made full provision for those who mourned for public abominations, before he gave order to destroy the rest m. Men in their wrath will, many times, rather strike a friend than spare a foe: but God's proceedings are without disorder; he will rather spare his foes than strike his servants, as he showed himself willing to have done in the case of Sodom". Moses stood in the gap, and diverted judgements from Israel. Yea, God seeks for such, and complains when they cannot be found. And if he deliver others for them, certainly he will not destroy them for others. However it go with the world and with wicked men, it shall go well with the righteous; there shall be a sanctuary for them, when others stumble; and they shall pass through the fire, when others are consumed by it".

Reasons hereof are,-God's justice: He will not punish the righteous with the wicked: he will have it appear, that there is a difference between him that serveth God, and him that serveth him not. God's love unto his people: He hath a book of remembrance written before him, for them that fear him, and think upon his name: "And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels, and I will spare them as a man spareth his own son that serveth him." Here is a climax and gradation of arguments drawn from love. In a great fire, and devouring trouble (such as is threatened Mal. iv. 1), 'property' alone is a

ground of care; a man would willingly save and secure that which is his own, and of any use unto him; but if you add unto this, 'preciousness,' that increaseth the care. A man will make hard shift to deliver a rich cabinet of jewels, though all his ordinary goods and utensils should perish. But of all jewels, those which come out of the body, are much more precious than those which only adorn it. Who would not snatch rather his child, than his casket or purse, out of a flame? relation works not only upon the affection, but upon the bowels. And lastly, the same excellency that the word 'jewel' doth add unto the word mine,' the same excellency doth service' add unto the word 'son." A man hath much conflict in himself to take off his heart from an undutiful son. Never a worse son than Absalom ; and yet how doth David give a charge to the commanders to have him spared! how inquisitive after his safety! how passionately and unseasonably mournful upon the news of his death! But if any child be more a jewel than another, certainly it is a dutiful child, who hath not only an interest in our love by nature, but by obedience. All these grounds of care and protection for God's people in trouble are here expressed, property,' they are mine;' preciousness,' they are jewels; treasures, ornaments unto me; 'relation,' they are 'sons;' 'usefulness,' they are sons that serve;' none could look on a thing so many ways lovely with the same eye, as upon a professed and provoking enemy.

Lastly, God's name and glory : He hath spared his people, even in the midst of their provocations, for his name's sake. How much more when they repent and seek his face! He will never let it be said, that any "seek the Lord in vain 2.”

SECT. 3. But it may be objected, Doth not Solomon say, that "All things happen alike unto all ?" and that "no man can know love or hatred by that which is before him?” And is it not certain and common, that, in public desolations, good as well as bad do perish? Doth not the sword. devour as well one as another?

It is true, God doth not always difference his servants from wicked men by temporal deliverances : troubles com

Jer. xxxi. 20. a Eccles, ix. 1, 2.

y Deut. xxxiii. 26, 27. Josh. vii. 9.

Isai. xlv. 19.

monly and promiscuously involve all sorts. But there are these two things considerable in it:

First, That many times the good suffer with the bad, because they are together corrupted with them; and when they join in the common provocations, no wonder if they suffer in the common judgements". Nay, the sins of God's people do (especially in this case) more provoke him unto outward judgements, than the sins of his professed enemies; because they expose his name to the more contempt, and are committed against the greater loved: and he hath future judgement for the wicked, and therefore usually beginneth here at his own sanctuary *.

Secondly, When good men, who have preserved themselves from public sins, do yet fall by public judgements, yet there is a great difference in this seeming equality; the same affliction having, like the pillar that went before Israel, a light side towards God's people, and a dark side towards the Egyptians; God usually recompensing the outward evils of his people with more plentiful evidences of inward and spiritual joy. A good man may be in great darkness, as well as a wicked man; but in that case he hath the name of God to stay himself upon, which no wicked man in the world hath. The metal and dross go both into the fire together; but the dross is consumed, the metal refined :-so is it with godly and wicked men, in their sufferings.

This reproveth the folly of those, who, in time of trouble, rely upon vain things which cannot help them, and continue their sins still. For judgements make no difference of any but penitent and impenitent. Sickness doth not compliment with an honourable person, but useth him as coarsely as the base. Death knocks as well at a prince's palace as a poor man's cottage. Wise men die as well as fools. Yet poison usually works more violently when tempered than with some duller and baser material. In times of trouble, usually, the greater the persons, the closer the judgements. When Jerusalem was taken, the nobles were slain; but the poor of the land had vineyards and fields given them".

b Rev. xviii. 4.

1 Pet. iv. 17.

Jer. xxxix. 6, 10.

VOL. III.

with wine,

c 2 Sam. xii. 14. f Isai. 1. 10.

d Amos iii. 2. g Zach. xiii. 9.

e Ezek. ix. 6. Eccles. viii. 12, 13

N

Therefore, in troubles, we should be more humbled for our sins than our sufferings; because sin is the sting of suffering. That mercies should not win us; that judgement should not awaken us; that the rod should speak, and we not heari; that the fire should burn, and we not feel; that desolation should be threatened, and we not instructed'; that the hand of God should be lifted up, and we not see it; that darkness should be upon us, and we not give glory to God": -this is that should most deject us, that in mercies we have been wanton, and, in judgements, senseless. Get repentance by an affliction, and then you may look on it as traffic, and not as a trouble; like a merchant's voyage, which hath pain in the way, but treasure in the end. No afflictions can hurt him that is penitent. If thou escape, they will make thee the more thankful; if not, they will bring thee the nearer and the sooner unto God.

The way to be safe in times of trouble, is to get the blood of the Lamb upon our doors. All troubles have their commission and instructions from God, what to do, whither to go, whom to touch, whom to pass over. Be gold; and though the fire come upon you, you shall keep pure nature and purity still. "Godliness," saith the apostle, "hath the promises of this life:" and amongst those, one special one is, that " we shall not be tempted above what we are able °.” Neither are there indeed any distresses, against which there is not a refuge and escape for penitent sinners unto some promise or other. Against captivity:-When they be in the land of their enemies, "I will not cast them away, nor abhor them P." Against famine and pestilence :-"If I shut up Heaven, that there be no rain, or if I command the locusts to devour the land, or if I send pestilence among my people; if my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land." Against sickness :— The Lord will strengthen him upon the bed of languishing, and "make all his bed in his sickness." Against poverty:"When the poor and needy seek water, and there is