IN this Chapter, from Ver. 3. after that God had, by Moses given to the People of Israel the several Statutes and Judg­ments, where unto he required their Cordial Obedience; he declares to them the terms of the Covenant between him and them, as he afterwards did in like manner, upon the rehearsal of the Law, a little before Moses's death, Deut. 28. which is the same for substance with this, though in words diversly expressed. In it there are three parts contained. 1. A declaration of those blessings which God did engage unto their obedience, to Ver. 14. 2. A menace of such Judgments [Page 6] as they should be visited withal in case of their disobedience and obstinacy: to Ver. 40. 3. A Promise made to them of mercy, and restauration, upon their repentance after all, to Vers. 46. He is more brief in the account gi­ven of the first and last of these, but com­morates more largely upon the second.

Before I come to a more particular dis­coursing upon this matter, it will be requisite that I remove an Objection out of the way; Viz. It may be, and it is said by some, that these terms here proposed are Legal, and therefore not proper to be applyed to us in Gospel times, who are under another Co­venant, and treated by God with other man­ner of dispensations towards us. To which let me briefly reply, that, though there were many and great differences in the manner of Gods dispensing of Himself to his People be­fore and after the coming of Christ in the Flesh, on the account of which diversity that is more than once called the Old Cove­nant, and this a New one; the former being suited to the Childish, the latter to the Virile Age of the Church, as the Apostle illustrates it in, Gal 4. begin. Among which this was one, that God then treated them more with Terrors, and now more with Promises; Chil­dren needing more of severity to be used with them, than such as are grown to years [Page 7] of a riper understanding: whence the moral Law was revived on Mount Sinai with Thun­drings and Lightnings, and amazing terrours, which put a Consternation into the People; and Moses is usually more large in the Mina­tory than the Promissory part of the Covenant. God also then more insisted on the External Considerations of Temporary Favours and Afflictions, whereas in the Gospel such as are Spiritual are more inculcated: yet the Co­venant which God entred into with His Peo­ple then, and that which He makes with us in the days of the Gospel, is, for the sub­stance; one and the same. All the Covenants which ever God made with men, are redu­cible to one of these two, Viz. either the Covenant of Works, or of Grace: and it is certain, that whatsoever Transaction there hath been in a Covenant way between God and man since Adams Apostasy, is of Grace, that of Works being by the Fall, made una­ble any more to give Life unto man, Gal. 3. 21. and hence, though the Moral Law was re­newed with this People, and Solemnly pro­claimed unto them, yet it was given in the hands of a Mediatour, Gal. 3. 19. and it is to be Observed, that Gods Publick Transacti­ons with any People, considered as they are a Body, referring to Mercies and Judgments, are restrained to this Life and World. The [Page 8] future Judgment of the Great Day shall not be of Communities as such, for there will then be an end of them, but every one there and then must personally answer for himself. But here there are both Temporal and Spiritual Mercies and Miseries, Blessings and Curses to be dispensed unto such accor­ding to their behaviour; we read that God­liness hath the Promise of the life that now is, 1 Tim. 4. 8. and that Gods People are Judged in this World, 1 Cor. 11. [...]. The Judgments therefore which befell the Church in the Wil­derness, are proposed to our Consideration as Exemplary to us, and we are advised to take warning by them, that we may escape Suffer­ing the like, 1 Cor. 10. 11.

These things being thus premised, let us take a more particular view of the matter before us and here, (1.) It is supposed that a People thus circumstanced may preva­ricate; they may neglect to pay their due Obedience unto God which he requires of them, nay they may despise the Commands of God, and turn their backs upon them, Verse 14, 15. for this is the Hypothesis upon which the threatning is built; and if it were not a thing possible, and that of which there was at least some danger, the threatning would be Supervacaneous, and it is very Ob­vious that sometimes a People that make a [Page 9] great pretence to Religion, will dare thus to do, and that notwithstanding the threatning stands as a thorn hedge to keep them in; they will adventure upon it, although they Scratch themselves. (2.) God threatens to bring awful Judgments upon them in case they do so Transgress, Verse 16, 17. Their Covenant Relation, and their neerness to God by reason of it, shall be no security to them against the Miseries mentioned: Sin will break down this hedge, and let the wild beasts upon them, to devour them. (3.) It is further presumed that these Judgments will not amend them, but that they will for▪all per­sist in their Apostasy, and proceed yet to great­er revolts: and this is supposed from one step to another, unto every one of which there is menaced a processe in the way of Judgments, and an Augmentation of their Miseries, till they come to the height: and this is mentioned four times, one whereof is in our Text, of which we may, at present make some improvement for our Instructi­on.

The words are very Emphatical; I might Observe the various manner of expressing this, which is used in the four several in­stances; but I shall supersede that. In our Text is contained an Hypothetical Commination, in which Observe, 1. The Hypothesis it self, [Page 10] Verse 23. and that is, that the Judgments which have been inflicted on them, do not Reform them; they are not reclaimed by them: i. e. they remain still obstinate, in which there are several things to be Noted. 1. It is supposed that they have before sinned a­gainst the Covenant, so as to bring the Judg­ments of God upon themselves: they are looked upon as a People under the effects of Divine displeasure for their sins. 2. It is presumed that these Judgments so brought upon them have not obtained the proper end which was expected by them; where we have the aim or end pointed at, Viz. to Re­form them. 3. It is looked upon to be after such time as God hath been more than once trying of them in this way, and yet it hath not taken effect, or proved successfull. The instance in our Text, is the third case mentioned, after the fist trial of all had not succeeded. 4. The nature of this Impeni­tence is expressed in the Hypothesis. 1. Nega­tively; If ye be not Reformed. 2. Positively; but walk contrary unto me. 2. Here is the Consequent threatning in case such be the event of former trials, Ver. 24. Where is pointed, 1. The manner of his carriage to­wards them, I will walk Contrary to you. 2. The aggravation of the Punishment, and will Pun­ish you yet Seven times for your Sins. I shall [Page 11] not here tarry to Criticise upon the words; if there be any Occasion it may be remark­ed in the Sequel. There are several great practical Truths, suitable for the present Occasion, which may be taken up from the words, and briefly improved.

DOCT. I. The Great design of all Gods Judg­ments on a Professing People is to Reform them.

The word signifies to bind, and Metaphori­cally to chasten, and then Metonimically, to re­form or reclaim, that being the desirable ge­nuine effect of it; and so it must be here understood. When I say this is the design, I do not speak of the end of the purpose which is secret; but of the precept which requires it, and of the Providence, which is said to bespeak it; this then is the Revealed and Pro­posed end. This may be opened and cleared in a few things.

1. That Publick Calamities may be the Lot of a Professing People to meet withal. This needs no proof, in being so manifestly exemplified in the Providence of God, in all the Ages of the Church, that we may as well question the Suns shining at noon day in a clear sky. The true Emblem of the Militant Church is a Bush on fire: such a People are Obnoxious to God, to Devils, and to wicked men, and there [Page 12] are Occasions for their expecting to meet with trouble from them all.

2. That usually they procure these Afflictions to themselves by some Apostasy. God may in­deed exercise them for the trial of their Obe­dience, and sincerity in it: Afflictions meer­ly probationary are not only suffered Perso­nally, but may be Publickly too; did not God do thus by the Kingdom of Judah un­der Hezekiah, in the time of a most zealous and through Reformation? and there is an Astonism put upon it, 2 Chron. 32. begin. Af­ter these things, and the establishment thereof, &c. But, though God some times, for holy ends, thus useth his Sovereignty; for the most part there hath some great Provocation or other gone before, which procured these troubles for them; and this is very agreeable to the tenour of the Covenant, in which God hath engaged to bestow his favours on a People, that walk before him in the Truth, and therefore the Apostle hath such a chal­lenge, 1 Pet. 3. 13. Who is he that will harm you, if you be followers of that which is good? And God himself thus expostulates with his People, when they were suffering his Judg­ments, Jer. 2. 17. Hast thou not procured this to thy self, in that thou hast forsaken the Lord thy God?

3. That hence these Judgments are Gods Testi­mony [Page 13] that he beares against that sin They are the discoveries which he makes of the dis­pleasure that he takes at it; they are the To­kens of his anger by which he gives them to understand how ill he resents it that they have broken his Laws, and gone back from his Command: these therefore are, in Scrip­ture language, called his Anger, his Wrath, his Displeasure; because they are the discoveries of it. When he brings them upon men, they feel that which bespeaks him to be offended at them; they are such things as are wont in men to proceed from such a passion; and are ascribed to him after the manner of men, in whom are no passions properly so called.

4. They are of the Discipline which God, by Covenant, engageth to Exercise towards his Peo­ple. It is therefore one Article mentioned in the Covenant on this Hypothésis, Psal. 89. 30. &c. If his Children forsake my Law, &c. then will I visit their transgressions with the Rod, and their iniquity with stripes. And the Apostle expres­seth it as so, Heb. 12. 6. He scourgeth every son whom be receiveth. i. e. He receiveth him on such terms. It is therefore called a Rod, which is used for Discipline, and not for Ru­ine: they are called Corrections, which, though they have anger in them, and suppose a fault which procures them, is yet tempered with love which manageth the anger for good. [Page 14] And alwayes Correction is Administred for Reformation of the party that undergoes it.

5. These Judgments are to be annumerated to the long-suffering which God useth towards a sinning People. This therefore is Attributed to him, and is to be read in these dispensations. As he waits before he smites them, so he waits in smiting of them, and what is this for, but to see for their amendment if it may thus be obtained? Hence that, Hos 5. 15. I will go &c. in their Affliction they will seek me early. And indeed there is a great deal of Mercy in it; God corrects when he might cut off; he afflicts instead of destroying, which they deserved, and might have suffered, if he had strained the advantage offered him. This is the Churches acknowledgment, Lam. 3. 22, It is of the Lords mercy that we are not consumed. And so the good man, Neh. 9. 31. For thy great mercies sake, thou didst not utterly consume them.

6. God is wont, with these Judgments, to send them invitations to Repentance, and offers of his favours if they Repent. This is a priviledg that a People in Covenant with God do en­joy, that not only doth he warn and advise them before he smites, that so, if it might be, blows might be prevented; but whiles he is smiting too: he calls upon them now to Consider their ways, Hag. 1. 5. i. e. whiles they are under afflictions. He tells them that he [Page 15] doth not thirst for their blood, or seek op­portunities to ruine them; but would have them to turn that they may prevent it, and he declares it solemnly, Ezek. 33. 11. As I live, I delight not in the Death &c. Turn ye, Turn ye, why will ye Die, Oh house of Israel? And he Declares that if they do turn he will receive them, and turn his anger away from them, Jer. 3. 22. Return ye backsliding Children, and I will heal your backslidings; and so Chap. 4. 1.

7. God hath been wont, upon their Reformati­on, to avert his Judgments from his People. This is a course that hath not used to fail. How often did he do so for his People of old! as we shall find upon Record in Scripture History: Nay such hath been the pitty which he hath extended to them in this regard, that when their Reformation hath been feigned, and not upright, yet he hath delivered them for-all, and that many a time, as is intimated in Psal. 78. 34. &c. how much more then will be do so when it is hearty, and sincere? it is a very remarkable passage in, Judg. 10. 15, 16.

8. Hence the reason why God hath at any time proceeded to Extirpate a Professing People hath been their Impenitence. When neither word nor rod, neither warnings nor Judgments would prevail with them to return, but they have re­mained obstinate under all; see an account of [Page 16] this, 2 Chron. 36. 15, 16. He waited till there was no remedy; no other course to be taken: all their other Provocations, though never so many and heinous, would never have brought it to this, if they had not added contumacy to their Apostasy; hence we have God using of that Expostulation with them, Isai 48. 18, 19.

USE. I. Learn hence, That if a Professing People perish at last, they must blame themselves. Well might God say to them as he did, Hos. 13. 9. Oh Israel! thou hast destroyed thy self. All the sore Judgments and Calamities, which God brings upon a sinning People, are not in themselves any Symptom of their ruine; are not a sure token that God hath forsaken them; though sometimes Zton, when sorely visited with them, is ready to say My God hath forgotten me; but they are on the other hand, and argument that God is loth to de­stroy them, and therefore he first tries whe­ther by such Judgments this may not be pre­vented. What the Apostle saith, 1 Cor. 11. 32. When we are judged, we are chastened of the Lord, that we should not be Condemned with the Oorld; is here applicable. God by Afflicting of a sinfull People, shews that he would not destroy them, unless they themselves are re­solved [...] their own destruction. There is a Voice in the Rod, and he would have them to [Page 17] hear it, and him who hath appointed it, Mic. 6. 9. And he hath more than once said it, that if they will hear it shall be well with them for all: if then they will not hear, but stop their cars at this voice, and harden their hearts against the advice of it, and so they perish, where is the fault?

USE. II. Let this then serve to point us to our present Duty. It tells us what it is that is now incumbent on us. We are a people whom God hath taken near to Himself, who have been priviledged with his Covenant fa­vours and blessings; whom he hath done many and great things for: but he hath sig­nally altered the course of his Providence to­wards us, and brought us under his rod; his hand is many ways out against us, and we are made low; he hath wasted us by smiting us many ways, and we are reduced to great distresses. And what is all this for but our iniquities? if we had not revolted from him, he would not have thus Afflicted us: our peace, and our prosperity might have continu­ed uninterrupted, and he would have delight­ed in it. What then remains, but that we set upon a real and a through Reformation? And let us be serious in it. Are there not the things among us that need Reforming? Is there not a fearful decay of love, and zeal, [Page 18] and holiness among us? is not almost every thing that can be thought of out of order a­mongst us? and is our God now manifesting of the dislike that he takes at it. What have we to do then, but to set upon this work in good earnest? Let all orders of men be invited to it. Let us all Search, and try, and Turn, Lam. 3.40. And to move us, Con­sider,

1. God is waiting to be gracious. Whatever displays he gives us of his righteous anger, and they are awfull, yet still he is to be Sought in the way of his Judgments, Isa. 26. 8. though he be scourging of us by his Afflictive Providences, yet he is still hearkening to hear if there be any inclination in us this way; if there be the least motions or stirrings in our hearts towards it; and he will take it well of us if there be; he therefore makes that complaint on this account; Jer. 8. 6. I hearkned and heard, but none spake aright, &c.

2. Hence, if we do Reform, there is hope: May not we say as he did Ezra, 10. 2, 3. We have trespassed against our God, yet now there is hope in Israel concerning this thing, now therefore let us make a Covenant with our God. And observe what great incouragment there is gi­ven for our so doing, Joel 2. 12. &c. God is merciful and gracious, and ready to Repent of the evil, and he hath his end in smiting of us, [Page 19] if this may but be obtained, the design of Corrective Providences is fully answered, and so the controvesy is ended when once it ar­rives at this. Why then do we sit still? Why do we pine away in our iniquities, because we do not put them away from us? let us be up and doing, and the Lord will accept of us.

DOCT. II. A declined Professing People, may meet with sore Judgments, and yet remain unreformed under and after them.

This is supposed and presumed in our Text, and remember, it is the fourth step in the Process of Gods judicial dispensation towards them; and we are not to think such things are here supposed which may not be. We shall therefore find awfull instances of this truth upon record in the word of God, giving us to understand that it hath been so in Thesi. What great pains did God afterwards take with this People for their Reformation, when they had forgotten the works that he had done in Egypt, and in the Wilderness, and were revolted from him? and yet what was the issue of all? although He sent all his ser­vants the Prophets to them, rising up early and sending them, by whom he laid evident Con­victions of their sins, before them, gave them awfull warnings of his Judgments impending, [Page 20] and urged upon them solemn and serious in­vitations to repent, with the fairest promises of his favour in case of their compliance therewithall: and though he laid many and severe stroaks upon them, bringing of them low for their iniquities, wasting them every way; yet to what purpose was it? what effect did it work in them? We are told, that God would have purged them, but they were not purged; this is the complaint that is made against them in Ezek. 24. 13. They held fast their deceit, and would not let it goe, Jer. 8.5.8. so it went on; nor is this at all to be wondered at, if we shall Consider;

1. The body of a Professing People are not al­ways truly gracious. To be sure, in times wherein there is a decay of holiness, and in­crease of impiety, it is not like to be so. All are not Israel that are of Israel. There is in­deed a bored ear in the Children of God, that doth encline them to be ready to heark­en to the voice of the Rod, and to be awaken­ed to discipline; to be of a tender▪ heart, and resent the displeasure of God; this is the na­tural and genuine working of Grace in the heart wherein it really planted. But all are not so who are the People of God by exter­ternal denomination, and a verbal profession. When Apostasy begings to creep upon a Peo­ple, Conversion work begins to be more rare, [Page 21] and men are not so frequently brought home to God by a through and saving change wrought in them: Hypocrisy and Luke warm­ness begins to get head and prevail, and the power of Godliness ceaseth, and men rest contented in a name to live whiles they are dead. We have the Character of such a Church fully represented to us in that of Laodicea, in Rev. 3. 14. &c. And it is not seldom exempli­fied in the world, where the name of Christ is taken up.

2. Gods own Children are sometimes judicially left under obstinate frames. It is the mourn­full expostulation of the Church, Isa. 63. 17. O Lord, why hast thou made us to erre from thy wayes, and hardned our hearts from thy fear? And though there be a Principle of saying grace in them, which enclines them to an holy fear; yet they have a body of death too, which hath it influence on them, and that so powerfull, that they are drawn by it into the sins of the times and places they live in, and God is displeased at them for it, and so he awfully leaves them to have their ears stopt, so as not to give ear, as they ought to do, to the warnings he gives, and the Judg­ments which he inflicts. We have instances for this in Eli, David, Asa, serving to let us understand, how far holy men may, under desertion provoke their Father to displeasure, [Page 22] and thereby open away for more temporal Judgments to come upon them.

3. Natural men have no true liking to the ways of God. They are in their sins, and so their hearts are set for sin. Lust hath Domi­nion in them, and all the powers of their Souls are engaged for it; their understanding approves it, calls evil good; their wills give it the preference, and so makes choice of it, and their affections are set upon it. Hereup­on, their close keeping to Duty, and their ab­stinence from sin is a forced thing, and a­gainst the whole bent of their natures; it is a yoke that doth not sit easy on their necks, but feels very irksome to them: and this makes them in a readiness to shake it off, and glad of an opportunity so to do; and such opportunities, the times of declension afford enough of to them: when many sins grow common, and not so scandalous, and witness begins not to be born against them as some­times, now the before hidden corruption looks forth and shews its head: and when once they are gotten into such a way, they are willing to hold it fast, and care not for being disturbed in it, or turning away from it: hence that complaint, Jer. 5. 23. This People hath a revolting and rebellious heart, they are revolted and gone.

4. Afflictions, or Judgments, have not in them­selves [Page 23] the vertue of Reforming a backslidden Peo­ple. They are indeed made use of by God for this purpose, and if he pleaseth to influ­ence them they shall be servicable to the fur­therance of it, and suitable moral arguments may be drawn from them for conviction and awakning; but they cannot alone work any gracious effect: except Correction and Instructi­on go together, there is no good like to be done. Hence that, Psal. 94. 12. Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy Law, otherwise, Bray a fool in a morter among wheat with a Pestil, yet will not his foolishness depart from him. Prov. 27. 22. Men might indeed know, if they would, what Afflictions come for, and that would be a step to Reformation, if there were a through Conviction upon the Conscience; but there is no kindly working upon the heart by this alone. Unsanctified Afflictions, being mis­improved by the native corruption that is in man, will make him worse, and more obsti­nate, instead of mending him; 2 Chron. 28. 22. And in the time of his distress he did yet trespass more against the Lord.

5. Sinfull men are hard to be perswaded to believe that they are the guilty causes of the Judg­ments that are upon Gods People. Men indeed are apt at such times to make a fearfull cry against sin, talk much of the Provocation that is given [Page 24] to God, as if they had a mind to find it out and have it removed: but yet every one is apt to put it off from himself and lay it upon others. There is a great deal of noise made at such a time, but what is there in it? If we observe we shall find, that it is only throw­ing dirt one upon another; but as for them­selves, they are clear and innocent; they have nothing to accuse themselves of; if others would have been as carefull as they, this might have been avoided. How doth God make such a complaint as this? Jer. 8. 6. I heark­ned and heard, but they spake not aright: no man repented him of his wickedness, saying what have I done? There is such a sottishness in men, that they cannot think their ways are perverse, they can see no evil in them, so are they charged, Isa. 44. 20. A deceived heart hath turned him aside, that he cannot deliver his own soul, not say, is there not a lie in my right hand?

6. Hence, till God powers out his Spirit upon them, men do remain thus stupid and senseless. There must be an inward working upon the hearts of men by the Spirit of God, if ever they are by his Judgments wrought up to Re­formation. Till he gives them eyes to see, and hearts to consider, they continue as sot­tish as ever. Let one Judgment come upon them in the neck of another, let them be broken, wasted, consumed, and almost laid [Page 25] desolate, and they are obdurate still; all this will not melt down their hard hearts, or bring them to any kindly complyance with God. It is an observation made by the Prophet, Isa. 42. 25. Therefore he hath poured upon him the fury of his anger, and the strength of battel: and it hath set him on fire round about, yet he knew it not; and it burned him, yet he laid it not to heart.

USE. I. Learn hence, That Judgments a­lone, are not a sure sign that God hath a purpose of good for such a People as suffer by them. It is true, they do bear witness for God, that he is very loth to destroy them, if it might in a­ny other way be prevented; they say that he is a God of great patience, and that he is waiting for the repentance of such a People, that so he may yet be favorable to them and establish them; else he could as easily have cut them off at a stroak and must have been justified in his doing so. But still, we can make no certain Judgment of the issue, till we see what influence and efficacy these Judg­ments have upon them; the conclusion is still suspended. If once they appear to work kindly, and begin to awaken them to enquire into the provocation, and seriously to set about the work of Reformation, there is then a good hope offered us, that all will end well at last. [Page 26] But if still they do not reform; nay, if rei­terated Judgments do not produce such an effect as this is on them, but they still persist in their evil wayes, and are rather hardned in them by these Afflictions, there is abundant reason given us to be very doubtfull what it will come to at the last.

USE. II. Let it then put us upon the enquiry, What effect all the stroaks of God which we have felt, have wrought on us. And it is of no small consequence that we do in good earnest make this enquiry, as will more evidently ap­pear in the following Observations. That we have been under the discipline of Gods Judgments is not to be called in questi­on; let us then see to it what is the fruit of all upon us; we are here given to understand that all so treated are not reformed; and it is not every thing that looks fair, which will amount to the Reformation which God expects. It is not crying out of sin in general, nor cal­ling of Solemn Assemblies, Fasting, Praying, Confessing, Petitioning, renewing of Cove­nants, making of Laws, putting away of some more gross and enormous sins that are appa­rently provoking, that will answer Gods ex­pectation, and so put a stop to his anger, and turn away his Judgments from us. It is ano­ther manner of thing to Reform. Let us then [Page 27] be very inquisitive into his matter, and make a diligent search about it. If we think that we have done it, or are in the way to the doing of it, when there is no such thing, we shall miserably deceive our selves; and it will be no little damage that will arise to us from it. And one would think that a small enquiry upon this account, would be suffici­ent both to convince and condemn us: there hath been so much of notorious flightiness and neglect in this regard, that it is hard to say what one thing hath been amended: and if we shall call all that we have hitherto been doing, a Reformation? will not God upbraid­ingly say to us, Is this the Reformation, that I have required? is this the thing that you have made so much of a talk and doe about? is this all that you intend?

DOCT. III. If Gods Judgments do not reform a backslidden People, the blame lies in their wilfulness.

Hither the Lord chargeth it, not if you do not, but if ye will not reform. All the impenitency of a backslidden People is the effect of their obstinacy. This is not to be under­stood so, as if they did not labour of Impotency in themselves, or as if they had a power in themselves to reform themselves, which is the mistaken inference which some draw from [Page 28] such Scriptures as charge sin upon mans wil­fulness. No, it must be granted that they cannot reform themselves; although it is al­so certain that externally, or with respect to practice, they might do a great deal more than they doe; and that will manifestly de­clare them inexcusable: but truly to turn from sin, and cordially to return to God from whom they have departed, is a work above their ability, and the Spirit of God must pow­erfully work it in them, if ever it be done. But still God is wont to lay the blame of their not being Reformed, not upon their im­potency, but their wilfulness. Thus Matth. 23. 37. How often would I have gathered thy Children, but ye would not. Joh. 5. 40. Ye well not come unto me; and here lies the height of the wickedness of it; and that it is so, will be made to appear, if we consider these three things.

1. That a principal part of the natural im­potency of men, lies in the pravity of their wills. It is true, mans whole nature and all the faculties in him are dehilitated, sin having a rooting in them all, and robbed them of the Image of God, by which once man was fitted with ability for his work; but as the will is the leading faculty in the man, so is the im­potency of it very notorious. That sin which men are full of, hath laid fast hold on [Page 29] them, and engaged their hearts to it, and they have made choise of it, and that according to the dictates of a depraved understanding: for that being filled with crooked principles, causing it to judge perversly of things, and quite contrary to what they are in reality, hath drawn away the will after it, into a spon­teneous and deliberate Election and Embrace­ment of these delusions; and by their will it is that men hold fast deceit, Jer. 8. 5. Their sins have thus gained not only their Approbation, to preferre them before holiness, but also their Affections; they love the ways of iniqui­ty, and that makes them to adhere to them; Jer. 2. 25. I have loved strangers, and after them I will goe. And hereby their wills are be­come so impotent, that they cannot make a better choise of themselves, or by their own power: and yet all this is voluntary; there is no outward force laid upon them to cause them thus to do, but it is a fruit of the native Corruption which is in them.

2. That men do wilfully shut their eyes against the Convictions wich are laid before them, by which they might be led to Reformation. The Afflictions themselves which they suffer, are for Conviction; there is such a design in them, God sends them for sin, and they are to bring it to remembrance; they have a Voice in them, and it is intelligible; they say that God is [Page 30] angry with such a People, and they serve to put men upon enquiry after the cause of them; even the Philistines themselves are led by the light of nature to ask such a question when the hand of God is upon them, acknowledg­ing that it was from him, and thereupon to consult how they might obtain a removal of it, 1 Sam. 6. begin. Yea, and many times the Judgments bring light in and with them, to discover the ground of the controversy, and point to the very sin against which they are witnesses. Adonibezek was thus brought to a Confession of his cruelty, and Gods just vin­dication, Judg. 1. 7. But besides this, when God comes to punish a People that are in Covenant with him, he is wont, together with these troubles, to send them matter of Conviction in his Ordinances, to awaken his Servants in the Ministry, to touch their hearts, and suggest to them the things that he con­tends for, and make them to Cry aloud and not to spare, but to shew his People the sins they are guilty of; and to do it with all evidence and demonstration; so that if men would but listen and give ear to these cryes and Con­victions, they might be throughly convinced and not be able to withstand. But the reason why they do not thus do, is because they will not. What they said plumply to the Prophet, Jer. 44. 16. As for the word that thou hast spoken [Page 31] to us in the name of the Lord, we will not heark­en unto thee. These say the same practically, which amounts to as much in the event, and is so interpreted by God as if their tongues had uttered it: and this is to be charged on all that do not take the warnings, and bring themselves to the light of the truth, that they may know their sins. And what is the reason why they will not readily receive the light, but shut their eyes against it, and do what in them lies to keep it out? it is because they are resolved to hold on their sinfull courses, and would be quiet in it; which that they may, they would prevent the reflexions of Conscience, which is most likely be done by keeping them in the dark; our Saviour tells us how it is, and why it is so in this regard, Joh. 3.19, 20. Mens ways are evil, and they are afraid to know that they are so, and to be reproved for them; they therefore resolve to resist all the means that might bring them to a knowledge of themselves and their evil doings.

3. That men will not receive the help which otherwise they might have, to remove all the o­ther impediments of their Reformation. It is true, none can turn themselves, till God put in his Grace and turn them, he must first draw us, before we can run after him: it was a right Prayer which Ephraim put up, Jer. 31. [Page 32] 18. Turn thou me, and I shall be turned. But God, in his Ordinances, offers to his People, together with reproofs, all the Assistance and Grace that is wanting to the doing of that which he requires of them: he useth all means and endeavours with them, tendring them his hand, but they reject him, they will have none of him, they had rather go without his help; they are not willing to be rid of their sins: they are therefore said to resist his Spirit; and hereupon, the reason rendred why God at length leaves them up to their sinfull wayes, and gives them over to their vile courses to sin without any restraints, is because they would not accept of these his gracious offers, Psal. 81. 11, 12. My People would not hearken to my voice, &c. So I gave them up to their own hearts lust; &c.

USE. I. Learn hence, How inexcusable we shall be, if under all Gods Judgments we Reform not. Men are ready to think they have a great deal to plead for themselves by way of excuse: alas! if God do not give them Grace to repent and reform, how should they ever do it? They have no power of themselves, and if they should attempt it, what would it turn to? If therefore they ly in their sins, and pine away in their iniquities, how can they help it? This seems to be the meaning of their [Page 33] Language in, Ezek. 33. 10. But this will not stand men in any stead. If indeed men had a heart to it, and eages desire after it; if they were really for it, and used cordial endeavours after it; if they did truly bewail this impotency of theirs, and cry out importunately and heartily to God for his help against it, as those that were weary of their sins, and would fain be rid of them, and God should refuse them his Grace, and with hold this necessary help from them, somthing then were to be pleaded: But when was it ever so? When did God with­hold his Grace from such as did indeed desire it, and ask for it? He hath promised, and al­wayes practised the contrary. No, no, the will is in it, we are set against it, we have chosen our own ways, they best please us, we cannot part with them; God calls us once and again, and he smites us at one time and ano­ther, and we stop our cars at him, turn our backs upon him, shut our eyes, and harden our hearts. And what can such a people say for themselves, against whom it will be proved that they were wilfully set in their own way, in despite of all courses used to reclaim them. Whoever excused such as wilfully transgressed▪ this is that which all mans reason accounts a Consideration that takes away all excuse.

USE. II. Let this then serve to convince and [Page 34] humble us in this regard, and doubtless we have great Occasion for it. Hath not God been using all manner of endeavours with us, to bring us to a sight and sence of our sins, and to make us know that it is an evil and a bitter thing that we have forsaken him to such a degree as we have, and that feelingly by the sense of all those sharp stroaks that he hath laid upon us; and there have been many of them, and no little of his severity exercised in them: and hath he not the mean while been send­ing as many faithful warnings, cleer Convic­tions, and awakning loud calls in his House and Ordinances, and that from time to time? Have not all his Servants been unanimously engaged in this design? Hath there been any thing wanting as to means? What more could he have done, than what he hath done? Nay have we not been convinced in our Con­sciences, and enforced by them to make Con­fessions upon this account? Hath he not also kindly invited us to lay hold on his strength, and be at peace with him? offering us all fair terms in the treaty he hath been holding all this while with us? What is the reason then that there is no more Reformation wrought in the midst of us? Have we been willing, and God unwilling? He will certainly make us to know that there is no such matter ere he hath done with us. How then should this confound [Page 35] us, and lay us in the dust before him? How should it fill us with shame, and cloath us in sackcloth? Let us then see and confess the naughtiness of our own hearts; and take the blame home to our selves; set us acknowledge as Ephraim, Jer. 31. 18. We have been as a bul­lock unaccustomed to the yoak. This is the great complaint which we have at this day to make of our selves before God, and bitterly to be­wail it in his presence, that we have hardned our hearts against him; that we have obstinate­ly-set our selves to withstand all the attemps which he hath been using to reclaim us. And let us be no more stiff necked, but bring these hard hearts of ours to him to have them made tender, and beg of him to take the stone out of them, and work them to a true compliance with his will; that we may have a true re­sentment of all his Judgments and be humbled under them: and if this may be obtained, we are in fair way to be reformed; and then there will be a good hope that he will return and save us. And what a happy day would this prove for us, if it might come to this issue?

DOCT. IV. An unreformed Professing People do all the while walk contrary to God.

Thus he interprets it, Text. This is the very sense that he puts upon it; in the Hebrew it is, [Page 36] shall walk with me contrarily. And the man­ner of expression seems to have something observable in it, nothing, a pretence of being his people, and making it their design to walk with him, i. e. in conformity to his commands; and yet a carrying of it contrary, to the pre­tence of their practice. And the phrase notes an Opposition, or a setting of themselves a­gainst God. And that such a people as do not, will not reform, do thus, will appear on the Consideration of these things.

1. All Apostasy is a revolting from God. A People that are in Covenant with him, have acknowledged and submitted to his Sovereign­ty over them; they have owned him to be their Lord, and their King, and their Law-givers and bound themselves to yield obedience to all his commands; promised that all that the Lord shall speak unto them, they will do it. Now God hath given them his Orders, according to which he expects that they should regulate themselves, and therein give a Testimony of their loyalty to him: Every professing people are brought under this bond of the Covenant When therefore they depart from his obedience, and turn aside to their crooked wayes, they therein depart from their Allegiance. Hence it is called a revolting, Jer. 5. 23. They are revolted, & gone: and the name of revolters is put upon them, Chap. 6. 28. They are all grievous [...]. [Page 37] And what is this but a setting of themselves against him? A Rebel is certainly, by his re­bellion set against his lawfull indo.

2. [...] in this Apostasy, must needs be a maintaining of that Contrariety. They fell into this way by their departure from him, and they walk on in it by their impeni­tency; hereby they do, as it were, fortify themselves against him, strengthen themselves in their rebellion. Every new act of disobe­dience to his Commands, is a renewed actual opposing of themselves unto him; and by e­very such act they do as much as say, that they are resolved to withstand him. The life of man is compared to a walk, and every action that is done in it, is a step in that walk; and so long as they are out of the right way, and still going, they do but increase their revolt. Every sinner is a Rebel; he that persists in his sin, is an hardned rebel; and this must needs be a wofull contrariety to God. God is then only complied with when men do repent of their sins; for that is it which he requires of them; wilfull impenitence then is a setting of themselves to oppose this will of his; and what can be more contrary than this?

3. They do hereby set themselves against all the attempts that God is using with them for the re­claiming of them. God always, when a peo­ple of his Covenant begin to decline from his [Page 38] Precepts to apply seasonably and suitably to them for their recovery, that so the breakings forth of his hot anger may be prevented: on this account he tells them of their declinings, invites them to return speedily; and not go on, warns them of the danger they lay themselves open to, threatens them with his rods in case they hear him not, yea, and when is put to it, he smites them with his Judgments; and all this to recover them; but they do all they can to make void these attempts, and this is a woful contrariety: their neglecting to reform under such essays used with them, is to set themselves against all the pleadings of God, to quench all the motions and stirrings of the Spi­rit in them, to withstand all the calls of the Judgments that are upon them, in which God cries aloud to them to return and to resoun: thus they set their wills against his will; he saith to them, Turn from your evil courses, a­mend your ways and your doings but they do not, and that is in effect to sly that they will not, and this interpretation God puts upon it. Thus, as much as they can, they look to make all the pains that God takes with them to be in vain; and what is this but to [...]:

4. They do hereby provoke God to jealousy, and dare him to do his worst. In this way such a people are found to be fighters against him. They that will not be reformed by these things, [Page 39] do cast a great contempt upon his Judgments: this is interpretatively to despise them, and speaks that such do presume: to be too hard for God at the last; we find what a sence God himself puts upon it, Isa. 28. 15. Ye have said, we have made a Covenant with death, &c. when the overflowing Scourge shall pass through, it shall not come nigh us, &c. And we have the Apostle thus expostulating on the account, 1 Cor. 10. 22. Do we provoke the Lord to jealousy? are we stronger than he? God saith, that if they will not reform, he will heap his Plagues upon them, and multiply their Calamities; and they say, their carriage speaks it, let him do it if he will, they are not concerned about it; they are purposed to run the adventure of it, and try whether he will do as he saith: and what greater contrariety can there be than this? This is to beat a challenge to heaven, and run up against the thick bosses of his buckler. This shews that they are set against him; which must needs be a very bold and daring presumption.

5. And herein they withstand his glory, and seek his dishonour. When men are affected with the tokens of his displeasue, and are brought to confess and forsake those sins which have pro­cured it, and in this way address him for his pardon and favour, they do therein give glory to God: this is to throw down their arms, and resign themselves to him, and he reckons [Page 40] himself to be honoured by their so doing. But when they do wilfully maintain their sins, and will not kindly accept of the punishment of them, they do hereby cast reproach upon him. They do withstand the glory of his holiness, whiles they pretend to be his people, to have his name called upon them, and yet they will live after the manner of the heathen; and for all that, presume that he who is a God of purer eyes than to behold iniquity, and cannot endure sin, should own them to be his, and favour them, and patronize their abominations, like them, Jer. 7. 9. Steal, Murder, commit Adultery &c. and come in to this house, and say we are delivered to do all these abominations. And if this be not to dishonour him, what can be? Moreover they slight his Power, in that they are not a­fraid to irritate him to exert it, briars and thorns thus set themselvs in battel against the devouring fire; and they cast contempt upon his Justice, as if he would connive at such sins, and would not visit them for these things. They open the mouths of Adversaries against him, who here upon take Occasion to Blaspheme his great name; and they slight his Authority over them, whiles they withdraw their necks from under his yoke, and deny him the due Obedience: and surely all this carries in it an horrible contrariety to him.

USE. I. Learn we hence, how dangerous a thing it is to live and ly in any sin unrepented of. [Page 41] Doth God put such an account upon it? doth he reckon all such to walk contrary to him? surely then it must stir up his anger, and pro­voke him to wrath against them: it will kind­dle the fire of his fury, and make it to burn up into a fearfull flame, and how terrible must this needs be? The Apostle thought it so, Heb. 10. 31. It is a fearfull thing to fall into the hands of the living God. Surely then it is a da­ring adventure of those that will expose them­selves upon this hazard, and, as it were, force him to take them in hand, and be revenged on them, and needs must it issue in the un­speakable misery of all those that will be so bold. Observe what a challenge God maketh upon this account, Isa. 27. 4. Who would set the briars and thorns against me in battle? I would go through them, I would burn them together; we may easily ghuess how it is like to determine in the winding up: we have an account of the unhappy success that is like to come of such an unequall duell, Job 15. 24, 25, 26. Shall a Potsherd of the earth strive with his Maker, and hope to come off with any thing less than ruine?

USE. II. Let it then be an awakning word of warning unto us. And we are not a little con­cerned in it. We have out of doubt fallen by our iniquity: we have gotten too far away from God; we have beyond dispute turned [Page 42] aside to things that cannot profit. All sin is against God; and to be sure every departure from a­ny of these ways of his which he hath enjoyn­ed us in the observance of, is so: and there is a great deal of this to be found in the midst of us: and let me assure you, it is not a thing to be slighted or disregarded: as light a mat­ter as we may make of it, and think what hurt is there in it, or what perils are we exposed to by it? Yet God reckons it a setting our selves against him. Well, but have we thus done through our folly? yet have a care of conti­nuing in this unhappy posture: take heed of walking on in this contrariety, if nothing be done to remove it, God will charge it home upon us; and what shall we expect at his hands if he so doth? surely it will be impar congressus, the damage will fall upon us and not upon him; we must needs be the suffer­ers in the end, and not he: he will be too hard for us, there is all reason for us to lot upon this before we begin: it is a question which he would have a sinfull People study an answer to, Ezek. 22. 14. Can thine heart endure? can thine hand be strong, in the day that I shall deal with thee? Our Impotency will never make a match for his Omnipotency. What a call then is this to our speedy and undelayed returning to him? Are we set in opposition to the great God? let us quit this station, and seek to be [Page 43] reconciled. It is the advice which is given in this regard Isa. 7. 5. Let him take hold of my strength that he may make peace with me: and our only safety will be in following of it. Be we then advised to observe this counsel, and we shall find it for our good.

DOCT. V. God in punishing of such a people walks contrary to them.

Thus therefore he expresseth the nature of the Judgments which he brings on them for their wilfull impenitence, and by this manner of expression he vindicates the righteousness of his proceedings against them in the way of Judgment, it is nothing else but a Retalation; he doth but pay them in their own kind; and what can be more equal? for, if they set themselves against him, it is but just that he should be against them; if they are the ag­gressours, it is fit he vindicate himself, by with­standing of them. It is true, if; when God brings a people into trouble, upon their pro­voking of him by their sinning against him, he Sanctifies these troubles to them, they will have abundant reason to confess it to his praise. David therefore confesseth both the goodness of the Affliction, and the faithfulness of God in inflicting it upon him, Psa. 119. 71. It is good for me that I have been Afflicted, and Verse 75. Thou in faithfulness hast Afflicted me. And God [Page 44] many times hath such a gracious design as this in the bottom, Isa. 27. 9. By this shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin. But as it doth not alwayes prove so, to all that are visibly in the Covenant; many [...] made worse instead of being better­ed by their Afflictions: so it is uncertain what shall be the event, till the providence of God determines it, and it is equally certain that the Judgments themselves are more ways than one to be reputed contrary to them. For,

I. Herein he accomplisheth the Covenat threat­ning. If we look upon the Covenant of God as it is plighted between him and the body of a people professing to be his, it is very evident, that there do not only belong to it gracious promises made to their faithfull Obedience unto him, but also awfull threatnings against all disobedience; and to these threatnings do belong all the Afflictions that are denounced in the word of God against the disobedience of a people that stand so related to him. There are some indeed who do call these the promi­ses of the Covenant; but it is very Catachres­tically, if not a plain Antiphrasis: for a promise always hath a respect to something that is good; whereas these things are in their own nature evil, and so the Scripture calls them, which is the proper matter of a threatning; hence that, Jer. 11. 17. The Lord of hosts that [Page 45] planted thee, hath pronounced evil against thee.And although sometimes eventually they prove for good, and that according to Gods purpose; and on this account, those that are compared to good Figs, are said to be sent to Babilon for their good, Jer. 24. 5. Yet this is besides the na­ture of them. Gods Children therefore are wont to be afraid of those Judgments, Psa. 119. 120. And God doth therefore speaks of them, that he may stirre up this fear, to make them cautious against exposing of themselves to them.

2. Hence,By them God is said to do men hurt. So he expresseth it, Josh. 24. 20. Then will he turn and do you hurt, and consume you, after that he hath done you good. They are many ways harmfull to a people that are brought under the impres­sions of them: besides the misery that men do personally suffer by them, in which some are usually more deeply concerned than others, being made the peculiar monuments of the severity of such Judgments; there is great evil which befalls the body of such a people. They are greatly hurt by Famines, by Pestilences, by Sword, by Captivity and bondage, their glory is disgraced by such disasters, their numbers are wasted, and they are made, of a great ma­ny, to be but a few; their comforts of life are taken away from them, and they are brought into miserable distress; they are filled with sorrows and bitter mournings; and they are [Page 46] wasted, impoverished, and brought low by them, and made to come down & sit in the dust solitary; they are made a reproach to their enemies, a scoff and a scorn to all those that hate them, who point at them and say, This is Zion the out-cast, &c. And all this doth very sensibly hurt them; and that which doth a man hurt, must needs be contrary to him.

3. These are all of them the effects and discove­ries of Gods anger: and that is certainly against them. Anger is one of the separating affections, and it makes a distance between him that is angry, and those at whom he is so. It is true, if there be love in the bottom of these Afflictions, (and many times there is so, for he hath said, Rev. 3. 19. As many as I love, I rebuke & chasten; and there is a consistency between love and anger; a father may be angry with his offend­ing son, and beat him in anger, but love go­verns that wrath) then all this is for them in the secret counsel of God. But the anger is certain, the course of providence bears witness to that; whereas there is not a present discovery of the love which is at work in the manage­ment of it: and besides, this love is usually re­served but for a Remnant, for whom God hath thoughts of peace, and to put a good end to their Afflictions; whereas others are exposed to his force indignation. But when God brings these evils upon men, he is said to make away for his [Page 47] anger, Psal. 78. 50. And how do we find in Scrip­ture, the History of such dispensations intro­duced with that preface, Viz. That the anger of the Lord was kindled against Israel, and therefore he did so and so: and this tells us that God herein walks contrary to them.

4. And it is directly contrary to mens desire & hopes. As sin is opposite to Gods Hiliness, and it grievs him, so is sorrow to mens Inclinations, and it vexeth them. Hence such expressions are used to set it forth by, 2 Chron. 15. 5, 6. Great vexations were upon all the inhabitants of the Countries; for God did vex them with all adver­sity. There is in all men naturally a disire and craving after felicity; they would, if possible, enjoy a well being, according to their resent­ments of it; and although the fall hath made them ignorant of what is their best good, yet they apprehend a goodness in Peace, Health, Pros­perity, Credit, Liberty, &c. these are agreeable to them, and therefore they are naturally in love with them; and the hope of enjoying them, is that which nourisheth in them, these endeavours which they lay out for the com­passing and securing of them to themselves. That therefore which is contrary to this, that undermines their peace and health, and destroys their prosperity and liberty, &c. is that which they hate, and it perplexeth them: and hence, when God by his providence thus deals with [Page 48] them, he crosseth their aims, and cravings, and expectations, and therein he walketh contrary unto them.

USE. I. This may point us what interpretation to put upon these Judgments of God, which we for a long time been labouring under. God, of his rich grace, grant that in the winding up of all, we may find by an happy experience, that there hath been love in them all: and that will only be when they prove to be the blessed means of our through Reformation, when by them our iniquities shall be purged away from us. But let us know and be assured, that if we remain im­penitent under them, there is but very little sign of this for the present. And this is certain, that as long as God is in this way with us, we have him for our Adversary, and so the Pro­phet interpreted is in, Lam. 2. 4. He stood with his right hand as an Adversary. He is setting of himself against us: he and we are facing of one another; we by our impenitence are con­fronting of him, and he by his Judgments is withstanding of us. We are Provoking him to jealousy by our sins, and he is provoking us to jea­lousy by his stroaks, so it is expressed in, Deut. 32. 21. And if we do not put this sence upon the present state of affairs, we shall deceive our selves, and be exposed to more of his wrath; and is not this a fearfull thing?

Hence,

[Page 49] USE. II. Let it put us upon serious & solemn thoughts of making our peace with him. Hath God been thus discovering of himself to us that he is in good earnest? Hath he begun to put his threatnings in execution upon us? And have we felt no little part of the smart of them, in the many frowns of Providence that we have laboured under? It is high time then for us to bethink our selves, and be in good earnest too, and trifle no longer with him. It was indeed high presumption in us to dare him to this at first; and to stout it out so long against his warnings with which he sought to reclaim us▪ that a further proceeding against us might so have been prevented: but it will be madness to a Paroxism for us to continue in it, when we see him up in arms, and causing the arrows of his vengeance to fly among us, and he is Marching through our land in his fury. It is high time then for us to enter into seri­ous Consultation▪ whether there be no way to be found in which an end may be put to such a Controversy, and without delay to get into the way▪ for, if he sets himself against us, woe unto us, we can never stand before him. Is he angry? Remember who hath said, Psa. 76. 7. Thou, even thou art to be feared, and who may stand in thy sight when once thou art angry? This then is our present business, the work that the day [Page 50] calls us to, and let us be awakned diligently to attend upon it. It is better for us to fall down at his feet by a true repentance, than to fall before him by his terrible Judgments: None e­ver resisted him and prospered: if his hand takes hold on vengeance, he will surely recompence ven­geance to his Adversaries.

DOCT. VI. There is a certain gradation in the Judgments of God upon an Apostatizing People.

God here speaks of Punishing them, or smit­ting of them (for so the word used in our Text firstly signifies) Seven times more, i. e. by a seven fold greater and more terrible smit­ing than that which was before, and he men­tions this many times over in the Context, in every of which he still riseth by Sevens. Se­ven is not here to be taken strictly, but for many,or much greater; and yet, it being a num­ber of perfection, it denotes a very notable and observable Augmentation of the Calami­ties threatned, in the progress of Gods judici­al dispensations, when he passeth over from one scene of Judgments to another, and with­all it points us to the gradual progress which he is pleased to make with men this way, and this gives us the advantage to take notice of the wonted dealings of God with a people in [Page 51] Covenant with him, different from what is usually towards those that are strangers to him▪ or towards particular persons. And there are four things that we may here take notice of; only remembering, that God useth much of his Sovereignty in the diversifying of his dispensa­tions on this account; as to circumstances; though for the substance this is the ordinary course.

I. He is wont first to give them warning before he smites them. These Judgments come for sin, and that according to the threatning. But God being mercifull, and pitiful, doth not fall upon them presently upon every prevari­cation of their; but, though they give him provocation, he will first offer them admoni­tion; tells them what they have done, how they have exposed themselves by it; tells them he is loth to smite them if they will be reclaim­ed on easier terms, and accordingly invites them to it: and these warnings are first more gen­tle, and afterwards more severe; and that is when he not only cautions, but withall threat­ens them in case they will not presently com­ply with them: and the reason of all this is, because, if they will by any fair means, or hard words▪ be reclaimed, there may be a stop, and the threatnings not take place upon them. The reason therefore why he doth proceed to [Page 52] smite them, is rendred to be because they did not take these warnings; what doth God him­self say, Zeph. 37. I said, surely thou wilt fear me, thou wilt receive instruction. And see how God interprets his own threatnings, Jer. 18.7, 8. At what time I speak concerning a nation, to pluck up, and pull down and destroy; if that nation turn from their evil, I will repent of the evil that I thought to do to them: Repentance is here as­cribed to him after the manner of men; the meaning is, I will not do it. He limits the threatning to this Hypothesis. God hath that respect for his people, that if Chiding will do, he will not Smite; if Words will prevail, he will not proceed to Blows. It is therefore said that He doth not afflict willingly, and this work of punishing them is called his strange work: whereas he many times comes upon others suddenly, and they are surprized and cut off without any fore-warning given them.

2. When he doth smite, he doth not do all at once. He doth not cut off his people at one stroak, though they have given him provoca­tion enough to do it. He doth not begin and make an end at the same time, and by the same Judgment by which he first Afflicted them: but if ever it must come to that, by reason of their wofull obstinacy and refusing to receive Correction by his Afflictive providences, there [Page 53] is a very considerable time in which that is doing; and many leisurely steps are taken be­fore it arrives at this. When God threat­ens Niniveh, we find how it is exprest, Nah. 1. 9. He will make an utter end: Affliction shall not rise up the second time. Whereas it is ob­servable in our Text, laid by the Context, that there is a process from one to another, and from that to another, and there is a long time passeth before the evil be finished, and the last scene brought in: and if we observe, we shall find, that it was so long, after God had begun in his Judgments with his backsliding people of old, before they came to be extirpated, that the prophets begun to be mocked, and the peo­ple grew into such security, that they conclud­ed it should never be, and begun to make bold challenges about it. Now the reason of Gods using this method is, because he is in a way of Discipline with his people: he is trying if they will be amended by his rods, and there­fore, in wisdom, he proves another course, when one fails of doing the work, that so, if there may be any hope, they may not perish at last, but be led to repentance. It saith that he is very loth to destroy them, if there may be any prevention of it, by such courses as are proper.

3. Hence he is also wont to begin with lesser, & [Page 54] more tolerable stroaks. He doth not come to the extremity at once, he proves them first with Rods, before he proceeds to make use of Scor­pions in punishing of them. And there is a double consideration under which this may be observed; It is either with respect to the Judg­ments themselves, or to the degrees in which he doth inflict them. Hence we have such a difference mentioned, Isa. 9. 1. When at first he lightly afflicted, &c. and afterwards did more grie­vously afflict her. There are some Afflictions which in themselves are far less formidable than other; the nature of man is not so af­frighted at them, and hereupon there is not so great a discovery of the anger of God, at least as to the heat of it: we find David chose ra­ther to fall into the hands of God than of men, and God many times begins with such; these are the forlorn of his army which are first sent up to alarum a sinning people. He brings upon them Scarcity of the comforts of this life, by cutting short the fruits of the earth, and he visits them with Epidemical sicknesses, where­by they are brought low, and the like. There are also several degrees in the same kinds of Afflictions, whereby they prove more or less distressing to a people: and God useth to be­gin at the lower degrees; he comes first as a mo [...] to the house of Ephraim, Hos. 5. 12. He [Page 55] diminisheth them, and shortens their comforts, brings difficulties and straits upon them, before he falls upon them in the severity of these. He brings scarcity before a killing Famine, gen­tler sicknesses before destroying Pestilences, &c. And the reason of this is, because he will prove them to see if their hearts be tender, and sensi­ble of the easier touches of his anger, that if they so be, there may be an end, and no fur­ther process made in the way of his wrath a­gainst them.

4. But if the more easy Corrections will not do, he then goes on to smite them harder. If his hand may be stayed from this, well; but if it be not, he is not wont to tarry always where he was, and do no more, but he will, in due sea­son, go a step further, and make them to un­dergoe greater and more grievous Calamities, he doubles his stroaks, and pulls up the flood­gates higher, and makes the gap in the hedge wider, so that their Plagues become great and wonderfull: and this is observable in a treble respect; he doth it, partly by greatning the same stroaks, and so adding to the degrees of it, partly by bringing in of greater and more terrible Judgments, such as are more frightfull to men, and which carry in them more of his indignation, and in their own nature are dread­full: if scarcity and sickness will not do, if Fa­mines, [Page 56] and Pestilences prevail not, he calls for a wasting Sword upon his land, and gives it a Commission to devour, and make it self drunk with the blood of the slaine. Partly also by heap­ing up of manifold Calamities at once upon them, involving of them in all sorts of difficul­ties, as, Ezek. 14. 21. How much more when I send my four sore Judgments upon Jerusalem, the Sword, and the Famine, and the noisome Beasts▪ and the Pestilence: and these lay all wast before them, and they that escape the one▪ are devoured of the other, and now they are terribly distrest. Hence, how are all terrible miseries heaped together in the last step of the progress in our Context? Verse 29. &c. And so it is expressed in Deut. 28. 61. Also every sickness, & every plague▪ &c. them will the Lord bring upon thee, untill thou be destroyed.

USE. I. We may from hence take a rule to judge our present state by. This manner of Gods dealing hath been observably exemplifi­ed upon us; such a progress as this we have been under: and it is now a long time since God hath begun it, and it continues unto this day. How gradually hath our God been go­ing with us? How many steps hath he taken? And how are our Calamitie; grown and in­creased? And to this day they remain upon us, and still look if they were on the growing [Page 57] hand. It is a great many years since God be­gun to signalize his displeasure against this people, and, as he hath been exceeding pati­ent with us, in that he is to this day gotten no further, notwithstanding all that we have done to provoke him to it; so he hath been progressive with us; how often hath he changed his providences? And to what an height are our perplexities grown? Nor is there yet a cessation. May we not say as it is in, Isa. 9. 12. For all this his anger is not turned away, but his hand is stretched out still. And what is the matter of instruction that we have to learn from it? May it not well be that which followeth, Vers. 13. For the people return­eth not to him that smiteth them. God surely hath been following the Hypothesis laid down in our Text. It is because we are still walking contrary to him, and will not come to a Com­position with him. Let it then leave Con­viction upon us, and tell us that we are not as we should be, otherwise God would have been otherwise to us than he is. And this should awaken us to Consider what we have to do.

USE. II. Let us then see and admire at the wonderful Patience of God exprest to us herein. Surely, though we have cause deeply to be a­based to think that it should be so with us as it is; yet we have deserved other, and a worse [Page 58] manner of dealing from him: and though there be severity to be taken notice of in this, yet there is a great deal of lenity intermixed with it. If he had cut us off as soon as we be­gun to revolt from him, and given us no advan­tage at all to have made our peace with him, it had been just, and we could never have laid any injurious dealing to his charge: that there­fore he makes so many steps in it, and that he proceeds, so slowly in them all, is to be cor­dially and thankfully acknowledged by us; and we have reason to say, It is of the Lords mercy that we are not consumed, Lam.3. 22. As then there is a great awakning in it to put us upon diligent seeking unto him, so there is a­bundant encouragement for us so to do; we may rationally argue from hence, that he who Afflicts us so unwillingly, would very willingly have his hands held by us, and, as it were wonders that we are so foolish that we take no more care to do it; and therefore,

USE. III. Let it rouse us all up to this Refor­mation. You here see how it is; we have an holy God to do withall, who is jealous for his great name, and though he has a reserve of mercy for the penitent, yet will have his ho­nour in all his works. He hath been appa­rently testifying his displeasure against our ways and doings, and he is still growing upon [Page 59] us in it, and we cannot see to the other end of these dark dispensations. Why then should we be so stiff-necked and hard hearted? what good shall we get by a resolute pursuance of our own ways, against all the endeavours that are laid out upon us to reduce us from them? have we not felt enough already to our sor­row? And shall we force him to lay more and heaviour Calamities upon us still? Oh let us be wise! It was a good advice that Pha­raohs servants gave to him, Exod. 10. 7. How long shall this man be a snare to us? let the men go, &c. knowest thou not yet that Egypt is destroyed? And may I not well say, how long shall our sins befool us? how long shall we stand by them, and not part with them? do we not know that they have already almost ruined us? Re­member then, that though God hath gone far with us in his Judgments, and encreased them more than once upon us, yet there are more and more terrible ones behind, ready to be poured out upon us? He hath not shot all his arrows yet; the sharpest are still in his quiver; and he seems to have a fearfull one now upon the string: and shall we not fall down at his feet and prevent it? Shall we yet dare him to it, and force him to make us feel the bitterest of it? Oh let it not once be!

[Page 60] DOCT. VII. God is wont to use intermissions in his Afflicting of a people that will not reform under his Judgments.

When he begins in a way of Judgment with them; when he takes his rod in hand and smites them, and they are not bettered by these smitings, yet as he proceeds very slowly in renewing and adding severity to his stroaks, according as was observed under the former Doctrine, so he makes many stops and delays in his progress, although he takes them out of one fire & kindleth another upon them, as he threatens to do by them, Ezek. 15 7. Yet he hath his intervalls between. The manner of expression in the Text notes that God seeks, and conse­quently waits for their Reformation by these things, and that signifies such an intermission as this. And there are two things wherein it will be more especially discovered.

I. He doth not speedily pass from one Judg­ment to another. When he brings one sort of Affliction upon his people, as a Testimony of his displeasure at them, he continues them un­der that for a considerable time, before he goes on to another; we read of a Famine in Davids time that continued for three years successively; and no other Judgment is recorded to inter­vene, though the procuring cause of it was not [Page 61] presently removed; 2 Sam. 21. And so in Eli­sha's time of a Famine which lasted three years, by which Israel, under Ahabs wicked reign was distressed; 1 Kings 18.1. And of one that lasted Seven years in the days of Elisha, in the time when Joram, Ahab's son, reigned, 2 King▪ 8.1. And the reason why God doth thus is, because he will wait to see what efficacy this will have, before he takes a further course with them. He doth not come to kill them, but to cure them, if it may be; and hence he acts like a wife Physician, who, when he hath administred a proper sort of Potion, will wait for the working of it, a competent time, not looking that it will work, as soon as it is down, and if one potion do not do, he will give a­nother of the same, and it may be be a larger dose of it, before he leaves that of, and goes about to try any other experiment: he doth not presently say this will not do, though it doth not immediately appear in the desirable effects of it. God saith, it may be they will bethink themselves, and lay this Judgment to heart; and by the continuance of it be brought to solemn Consideration, which may set them upon Reformation; and therefore, till the Judgment comes to be notoriously despised by them, he many times continues them under exercise of it.

2. And he sometimes gives them a present de­liverance, [Page 62] and respite from the troubles which they have been exercised with. There are very fre­quently lucid intervals to be observed in the course of Gods providence towards a sinning people, whom he hath under the rod, and this notwithstanding they do not answer the end of these Afflictions, but do abide in their de­generacy. He doth not always grieve them, but, though they do not hearken to him; though they do not cease to provoke him, but are senseless, careless, and go on in their way, yet he extends a great deal of his pity to them, He remembers their frame, and he inter­poseth some great deliverance or other, and hereby tries them between with his mercy; to see if thus he may break their hearts with kindness, and let them experience how unwil­ling he is to do them hurt, if they do not force him to it. Hence he causeth the stormy clouds which hand over them, and showred trouble on them to break, and some beams of light and comfort to dart in between; and all to try if mercy after Judgment will do any thing with them; if his being before hand in his kindness to them, will melt their hard hearts into a compliance with his calls and counsels. And hereby at least he will leave them the more inexcusable if they yet persist in their obstinancy. Thus we find that in Ahabs reign, though the foregoing Famine had not wrought [Page 63] the expected Reformation, and God brought a Sword after it; yet God gave Israel two sig­nal Victories over the Syrians, who had sorely distressed them, 1 Kings 20. And then in Jo­rams reign, God succoured that people with a strange relief in a grievous Famine and fright­ed away their enemies, when they were just ready to swallow them up, 2 Kings 7. And agen afterwards in the days of Jeroboam the second, of which we have that observable pas­sage, 2 Kings 14 24, 25, 26. He did that which was evil, &c. he restored the coast of Israel, &c. for the Lord saw the Affliction of Israel, &c. And many a time hath God done after this man­ner with his people, when the entertainment they have given to his Judgments hath been a Provocation to him to do otherwise.

USE. I. Learn hence how unreasonable a thing it is for such a people to maintain their rebellion against God. What reason can there possibly be given for their refusing to return to him, and reform the things that give him offense? How wonderfully doth God herein shew his tenderness and great compassion towards them? And one would think it should be enough to melt hearts of Adamant: that the hardest flint should dissolve under the influence of it. What greater provocation can there be given to God, than to have his Word despised, and [Page 64] Rod condemned, and a people under the ex­periment of both, obstinately stopping their ears and hardning their hearts? This is enough to put him upon resolving to spare them no more, to turn his Rod into a Sword, and pass from Correction to Vengeance, and cut them off at once. And shall he, for all this, hold back his hand when it is up, and shew his great kindness to a people that are not affected with his Judgment? Shall he endeavour thus to win them, after he hath Afflicted them to no purpose? And shall they for all, and after this persist in their former evil courses? May he not call upon Heaven and Earth to be asto­nished at this? How horrible and amazing a thing must it needs be?

USE. II. Let it put us upon the tryal in this re­gard. Hath not our God dealt thus by us more than once or twise? Have there not been very notable respites which he hath af­forded unto us in the midst of our troubles? Hath he not mercifully given us several breath­ing times, and these considerable, between one Calamity and another? And what improve­ment is it that we have made of them? Did we not begin to hope that he was in the way of returning again to us? But have there not new clouds risen again afterwards, and show­red down a fresh tempest upon us? May we [Page 65] not use the moan which the Prophet doth in the name of his people? Jer. 8.15. We looked for peace, but behold no good; and for a time of health, and behold trouble. And it is good for us to enquire whence this is: surely if we had rightly understood the things of our peace, and accordingly improved such an opportunity wisely, it would not have been thus. If, when God looked as if he were coming towards us in away of mercy; we had cordially returned to him in away of Repentance and Reformation; those Daunings of deliverance, would have been the day break of our Salvations, and God would have established us in his favour. Let the thought then of this, convince us of our grievous folly, and lay us low before God. Alas! did we not begin arrogantly to say, the bitterness of death is over? to think that now the Judgments of God were at an end, and we should see no more of them? and there­upon to grow the more confident, and secure, and remorcless, and so to forget the obligati­ons lying upon us, and thereupon to promise our selves to enjoy peace, though we continu­ed in our old way and course? yea and here­upon have thrown by our thoughts of Refor­mation, supposing that all matters stood right and well between God and us? Is it not so? and if thus it be, how righteously hath God dealt with us, in raising up of new troubles, [Page 66] and bringing us into more perplexing Calami­ties than before? How must our mouths be stopt, and the holiness of God be adored by us in this respect? Certainly the face of pro­vidence calls aloud, for our putting of our selves upon such a trial; and let us account it our interest to comply with it solemnly.

DOCT. VIII. As long as a professing people remain unreformed, God will proceed in his Judgments against them.

This is the very sum and substance of the threatning contained in our Text: and it is thrice besides repeated in our Context. There may be many changes in the process which God is using with such a people, and he may see meet now and then to give them some in­termissions in that process: and herein he acts his own Sovereign pleasure: but for all this he will not so put an end to their troubles, nor is it to be expected. There are two things contained in this Doctrine, Viz.

1. That there will be a proceeding in the way of Judgments. When God begins to take such a course with them, he will hold on in it, as long as they hold on in a course of impeni­tence and obstinacy: and though he hath kept them never so long under them; yet if there be no repentance, no Reformation wrought [Page 67] on them by all, he will not so leave off, but will add still to Afflict them: he will proceed in his way, as long as they proceed in theirs. We therefore find, that when God had enu­murated how many several courses he had taken with Israel to reclaim them, and all had proved unsuccessful, and that is the remark which is made at the foot of every one of them, yet have ye not returned unto me saith the Lord, Am. 4.6. &c. He gives them anuredly to understand that he will go on, and therefore bids them to look and prepare for it, Vers. 12. Therefore thus will I do unto O Israel; and be­cause I will do this unto thee, prepare to meet thy God, Oh Israel. q. d. Look for it, make ready; it shall certainly be.

2. That there will be an encreasing or aggra­vating of these troubles. There shall not only be a continuance, but an augmentation; they shall meet with more and more severe; they shall be plagued yet deeper and deeper, and inextricably into their Afflictions and distres­ses. He therefore threatens to lay aside all pitty, Jer. 13.14. I will not have pitty, nor mercy, but destroy them. Ezek. 5.11. Neither shall mine eye spare, nor will I have any pitty. And this is intended, in his Punishing of them Seven times. And the ground of his thus proceeding will appear, in the Consideration of these things.

[Page 68] 1. A Professing Covenant people are under greatest Obligations to glorify God, which is done by their faithfull obedience to his Commands. It is for this that God hath formed them into a people, under such circumstances, Isa. 43.21 This people have I formed for my self, they shall shew forth my praise. God requires it of them, and expects it from them; he doth not look for it from others to whom he hath not so revealed himself, but he saith of such a peo­ple for whom he hath done so much, more than for others, surely they will serve me, and honour me.

2. When therefore such a people degenerate, they fall from the great end, which they were enjoyned, and every way advantaged to serve to, and so they dishonour instead of honouring him. And the truth is, there are none in the world that reflect so much of dishonour upon God, as such do: all the sin and wickedness of an Heathen people, doth not bring so much re­proach to his name, as the backslidings of such doe; his name suffers more by them, than by all the profligate abominations of those who are strangers to the Covenant: because his name is not so much concerned in them. And therefore, when these do the very same things for the matter of them, which the Heathen do; they do a great deal worse than these, and the reason of it is because it is they that do it.

[Page 69] 3. Hence by their Apostasy they render them­selves unprofitable: and there are none more so than they. All the cost, and care, and peculiar husbandry that God hath laid out upon them is lost; he hath been at a great deal more of expense upon his Vineyard,than upon the wast wilderness; he hath fenced it, cleered it, and planted it, and afforded it a great deal of spe­cial tendance and this, as to any fruit which they bring forth for him, is thrown away up­on it. God on this account compares his peo­ple to a vine, which is a sort of plant, that if it bear well, and good grapes plentifully, is very excellent and usefull; but if it doth not so bear, it is good for nothing but to make a fire of: Ezek. 15. begin. Other trees, though they do not bear fruit, yet they may serve for many other uses, but the vine is altogether un­servicable in any other way but this.

4. God in Afflicting of them, useth means, if it may be obtained, that he may bring them to their fruitfulness again. Whiles they enjoyed times of peace and prosperity, and all things went according to their desire, they grew wanton and left off to bring forth fruit to his praise; now these afflictive providences which he brings upon them, were his pruning and cut­ting of them; he hereby pares off their ex­crescencies, and lets them blood, and this, if any thing, looks as if it were probable to re­cover [Page 70] them again. That this is the direct de­sign of these Judgments, herein appears, be­cause God saith, if they be net reformed by these things, and that plainly intimates, that Refor­mation was the thing that was looked for by them: and for this reason we shall find him so often complaining of them, because this was not the effect following upon them, see Isa. 1.5. Why should ye he smitten any more? ye will revolt more and more, and, Jer. 2.30. In vain have I smiten your Children; they would not re­ceive Correction. Now a thing is then said to be in vain, when the end of it is frustrated.

5. Hence, as long as they remain not bettered hereby, their benefit and his Glory is concerned in his proceeding further in the course of his Judgments. Their benefit is deeply interested in it: for they are no whit bettered by these Afflictions, till they are wrought up unto Re­formation. The Physick that is Administred un­to men, works not for them, as long as it doth but irritate the disease, and makes the ill hu­mours to work more strongly, but doth not remove them▪ then it works kindly, when it conquers the malady. And truly, if God leaves off Afflicting before such a people be reformed, they are apt to be thereby the more hardned; and when God is weary of smiting of them by reason of their obstinacy, it is a sad sign that he is about to give them [Page 71] up as desperate, Isa. 1. 5. Psa. 81. 11, 12 and 95. 10, 11. And when God lays by his Rod after he hath been using it, before his People are a­mended, it bodes that he intends next to take up the Sword, when he hath let them a­lone a while without check to fill up their measure. His Glory also is here concerned; He is in honour bound to bear a Testimony a­gainst the Apostasies of his People; and he must and will be at length too hard for them, one way or other his glory is trampled upon by their impenitence, his holiness cannot en­dure that it be always so: and therefore we are told that if after all endeavours, and ut­most patience drawn forth into long suffering, their returning be not obtained, at last it must come to extirpation, and scattering of them into the corners of the earth. The sum is, either Gods name must suffer; or else a peo­ple that are departed from their Covenant Obligations, and will by no means be refor­med, must be cut off; and so made the mo­numents of his righteous revenge, because they would not, hearken to his voice; Math. 23. 37, 38. How often would I have gathered you, but you would not; behold your house is left unto you desolate.

USE. I. This truth gives us a sad Prognostick of a People that are left to insensibleness and hard­ness [Page 72] of heart, under the smitings of God. It tells us how miserable they are like to be. We are here given to understand that if they are resolved, God is resolved too: if they say there is no hope, but we will follow our own ways, and will not forsake them, God will also say, there is no hope, but you must see and feel the weight of the hand of his displeasure, and be made the monuments of his stupen­dous wrath. The best that is to be conclud­ded concerning such a People, is that they are like to be made to feel more amazing Judg­ments, than heretofore, there is no hope of an end being put to them, unless it be come to that, that he hath done striving with them in this way; and that is abundantly more formidable. And although God can, if he will, break their hearts after all, and when no means will do it, yet his Spirit is able to melt them down, and cast them anew; and sometimes he doth exalt his Sovereign Grace in doing of it, as, Isa. 57 18. I smote him, and he went on fro­wardly; I have seen his ways and will heal him. Yet this is Arbitrary with him; if they be­long to his Election of Grace, it shall be so; but that is a Secret thing; but as to the pre­sent posture of things, and referring to the Articles of the Covenant between God and such a People, it speaks sadly, and wofully bodes that their Calamities are but begun upon [Page 73] them. We may count from the breaking out of his displeasure, but who shall live to see the quenching of it, God alone knows; and whe­ther it may at last end graciously or no, we may expect to see God acting of fearfull Tra­gedies among them before he hath done, and we may be sure that he will either how them, or break them in pieces.

USE. II. Let it then Solemnly call upon us, seriously to think of, and speedily to improve this Truth to a through Reformation. Let us take it to be a voice from Heaven to a­waken us this day to the practice of this duty. God hath now for a long time been calling us aloud to REFORMATION; and that by many ways and courses that he hath been practising with us. How many years since he put it into the mouths of his Servants to complain of the Degenerating of this Peo­ple, from the Spirit and design of those that were first employed in the Planting of these Churches? How many years is it since there have been Convincing and openly Confessed witnesses in the Providence of God, to the displeasure he had taken at that degeneracy? And doth he not continue these tokens unto this day? But our ears have been sealed; and though we have been under some Consterna­tions, especially when some distressing Afflicti­on [Page 74] hath broken in upon us, yet how little is there done mean while, towards the putting an end to Gods Controversy? God is still onward in his way, and proceeding from one step to another, and going forward to punish us more and more, and shall we never be in­structed? Oh when shall it once be? Is there no­thing to be done at such a day as this is? Are all things right? Have there been no open and notorious declensions from God a­mong us? Or are we recovered out of them? Is every thing among us as it should be? Why then is his hand stretched out still? What means the continuing and blowing up of the heat of his anger? And is it no bodies work to be­gin in this matter? or is it not every ones business to set about it in his place? If we are in a Private Capacity, and cannot active­ly influence the Publick so as to mend it, yet may we not mend one? Are there not our Personal iniquities in the heap or Ephah? or have we carried it so evenly and holily as to be altogether clear of this guilt? Who of us is there that dares to appear, and own that we have done nothing to the continu­ance of these Judgments? And if every one would do that which is to be done at home in this regard, it would surely Contribute not a little to a general Reformation: and we may by an holy exemplary Conversation, and [Page 75] earnest Prayers to God, help forward this work. If we are in a Publick station, and thereby advantaged peculiarly to put for­ward such a work; shall we look one upon a­nother, and strain Complements, who shall be­gin in it? Shall we not father joyn hearts, and hands, and counsels in this business? Shall any of us draw back, and refuse to be con­cerned in it; or shall we withstand it? Note that man an Enemy to God and his People. I shall not here enlarge in enumerating the Catalogue of those things that want to be lookt into and after in this Reformation, but earnestly wish that it may be a matter of Solemn Consultation and enquiry. Only let me say, this work must be done sooner or later: God expects it, he calls aloud for it, he saith that he will have it. And what will it advantage us to dally and delay, till God hath multiplied his Judgments upon us, and made us a by word and an astonishment to the world? Assure we our selves it may be worse, but it will not be really better with us, till we come roundly to this work. Why then should we provoke a good and a gracious God to more wrath, and pull down on our own heads more of his fearful Judgments? Stay him now; ruine else may be not far off. We have tried our carnal policy already, and have found it nothing to avail us, but rather [Page 76] to entangle us in greater perplexities, and more inextricable: let us now essay the Spiritu­al policy. Resolve we, from this day for­ward to make diligent search after, and utterly to renounce all our sins; to Return as one man to the Lord; and set our selves in good earnest about this work: and I dare say, God will be jealous for the land, and pitty his People; and then will he arise as a strong man after new wine, plead our cause for us, and bring us forth out of darkness into the light, set our feet upon a Rock, and put a new Song into our mouths, even Praise unto our GOD. Amen.