One Hundred Select Sermons, Old Testament · Sermon 45

One Hundred Select Sermons · Old Testament · Sermon 45

p. 375SERMON XLV.

HOSEA 7.9.

Strangers have devoured his ſtrength, and he knoweth it not: yea, gray hairs are here and there upon him, yet he knoweth not.

We have (as you know) entred upon this portion of Scripture already, the laſt Lord's day, in this place; diſpatch'd the first verſe of it, and likewiſe, in a manner, the ſecond; though the ſecond, but very lightly, and briefly, after the hour was paſt; inſomuch as I could no more but touch it, and in general glance at it: ſo that I am ſtill a debter to it, and to you for it. And accordingly now ſhall, with God's gracious aſſiſtance, ſatisfy it, by endeavouring to give you a larger, and more ample diſcourſe upon it; as indeed it does deſerve, for the excellency and fulneſs of it: which yet will be quite another thing, and altogether different from the former; at leaſt in the whole ſtrain, and tenor, and careeer of it.

Ye muſt remember whom we are ſpeaking of; namely, the people of Iſrael, styl'd here by the name of Ephraim; by a ſynecdoche, of a part for the whole: one of the Tribes put for all the reſt. This Ephraim, or Iſrael, is here by the Prophet Hoſea deeply complain'd of, and bewail'd: Partly, in reference to the ſins whereof they were guilty; partly, in reference to the judgments which were now upon them. This we have already handled in two particulars at large, out of the 8th verſe of this Chapter: In their unhappy mixtures; Firſt, Ephraim is mingled among the people. And then in their uncertain temper; Ephraim is a cake not turn'd. Thus far we have already proceeded: now there remains ſomewhat more yet behind, in theſe words which I have now last read unto you. Strangers have devoured his ſtrength, yet he knows it not, &c.

IN this preſent Verſe before us, we have two General Parts conſiderable of us: Firſt, The ſad and miſerable condition of Ephraim ſimply in it ſelf. Secondly, The aggravation of it, from his ſenſleſneſs and ſtupidity in it. His condition it ſelf, that we have laid forth in theſe words; Strangers have devoured his ſtrength, and gray hairs are here and there upon him. The aggravation of it, from his own ſenſleſneſs, and ſtupidity in it; that we have alſo in theſe: He knoweth it not.

We begin with the Firſt, viz. The condition of Ephraim, ſimply conſider'd. And that we have again laid forth in two Branches: Firſt, in their miſerable captivity; Strangers, &c. Secondly, in their ſymptoms of ruine; Yea, gray hairs, &c.

Firſt, (I ſay) here's the captivity of Ephraim; Strangers have devoured his ſtrength: which is (as I have heretofore intimated) an expreſſion both of their ſin, and puniſhment, one with the other: and each word, it has its ſeveral emphaſis of aggravation in it. Their ſtrength, and their ſtrength devoured, and devoured by ſtrangers: there's the greatneſs of the good they are deprived of: there's the manner of their deprival of it; and there's the perſons by whom. Each of theſe are very pertinent to the purpoſe, and do well deſerve our handling of them.

Firſt; The good they are deprived of: that's here expreſt to be their ſtrength; which carries a great matter in it, and does imply either what it was really, and indeed; or elſe, what it was according to their apprehenſions, and eſtimations of it. That which they looked upon as their ſtrength, which they did reckon and value themſelves by; that was that which now, upon their rebellion and treſpaſſing againſt him, God did remove, and take away from them. He delivered their ſtrength into captivity, and their glory into the enemies hand: as we find that expreſſion uſed, Pſal. 78.61. Look whatever it is that wicked men make to be their reliance, that will God the ſooneſt ſcatter, and ſpoyl, and diſappoint them of. And look whatever it is which may be moſt advantageous to them, that will he ſooneſt ſnatch away from them. It was not any thing which he was here contented to puniſh, and exerciſe them in:no, but in their very ſtrength it ſelf.

And the reaſon of it is this, becauſe they juſt deal ſo with him. God ſits the puniſhment to the ſin, in this diſpenſation: for we muſt ſtill remember that theſe are both involv'd in one another, and ſo we ſhall ſtill handle them all-along in the proſecution of this Scripture: Strangers had devour'd Ephraim's ſtrength, as to matter of ſinning; and ſo ſtrangers do devour Ephraim's p. 376ſtrength as to matter of puniſhing: The one follows upon the other.

For as much as the expreſſion is here carried in a a ſingle perſon, though indeed referring to an whole Nation; therefore we may (if we pleaſe) for the more orderly proceeding in it, take notice of it in both notions, (and ſo we ſhall) both in the Perſonal Notion, and in the National: In reference to particular perſons, as it is a cenſure upon ſuch and ſuch men ſingly conſidered; and in reference to the whole Nation, as it is a cenſure upon ſuch and ſuch a people, conſidered at large.

Firſt of all, Take it in the Perſonal Notion; Strangers have devoured his ſtrength. And ſo it is more particularly a cenſure upon ſuch kind of perſons who have paſt the flower of their years in vanity and ſinfulneſs; that have now gray hairs upon them here and there; that is, are entring into the liſts of old age; and when they do reflect and look back upon their former time, they find it to be ſpent in nothing but that which is contrary to God, and which has no affinity with him; Strangers have devoured his ſtrength, that is, have devoured his youth. The firſt piercing of the Veſſel, that has been given to Satan, and to the World, and Luſt. If God will have any thing, he muſt now be content with the very lees and dregs of all, which have run out it may be twenty, thirty, forty years in the world, and yet do not think all this while of converſion to God: They are a Cake as yet not turned, and their ſtrength it has been devoured by ſtrange and exorbitant courſes. This is a ſenſe which may very well be faſten'd upon theſe words, and accordingly we ſhall take notice of them; namely, to ſhew what a ſad and lamentable thing it is for men to ſpend their youth, and the ſtrength and prime of their time in the waies of ſin: It is that which the Scripture does every-where declaim againſt, and does alſo provoke to the contrary. To ſpeak diſtinctly of it, there are theſe three evils in it; Firſt, It's very diſingenuous: Secondly, It's very hazardous: Thirdly, It is very grievous and uncomfortable in the reflexions upon it; when men ſhall call themſelves to a ſerious reckoning and an account about it.

Firſt, (I ſay) It is very diſingenuous; when men ſhall give that to their luſts which is due to God: When men ſhall beſtow their beſt upon vanity, and reſerve their worſt for him: How contrary is it to all ingenuity and good nature? Certainly, if we have any thing better than other to beſtow, one would think that God ſhould rather have that from us than any thing elſe. As he is Himſelf the beſt, ſo he deſerves the beſt from us; the beſt of our time, and the beſt of our ſtrength, and the beſt of our imployment: Now to deter him, to put him off with the worſt, when the other is gone, how ſordid and unworthy is it? Curſed be the deceiver which hathin his flock a male, and voweth and ſacrificeth unto the Lord a corrupt thing, ſaies the Prophet Malachi, in Mal. 1.14. This is the caſe and condition of that perſon that refuſeth to give God his youth, and that chuſes rather to beſtow it upon ſtrange and unwarranted waies: It is in this reſpect very diſingenuous.

Secondly, It is very hazardous; a man receives a great venture that does put it to ſuch a caſe as this. He that forbears to give his youth to God, he knows not whether God will receive him and accept of him in his old age or no; that is, whether or no he will beſtow his grace upon him, which he hath before ſo often rejected: Examples are but very rare and ſcarce of this kind, for any to be called into the Vineyard at the laſt hour; eſpecially which have been called before, and have refuſed to come at that call and invitation of them. Indeed ſome perſons as have heretofore in the daies of their youth been denied the opportunities of Converſion and turning to God, they have at laſt (through his grace and goodneſs) had the means afforded unto them, whereby they have been wrought upon and converted; but thoſe which have had the means betimes, and continued a great while under them, and neglected and ſlighted them; ſuch as theſe have very ſeldom in Age found the comfort and benefit of them. God does ſo far prize and value his own grace, and the means for the working of it, as that he will not eaſily yield it to thoſe that reject it: Therefore I ſay, It is a very hazardous buſineſs, it carries a great deal of peril and danger in it, for youth to be ſpent in ſin.

Again, Thirdly, It is very grievous and uncomfortable, when men ſhall come to reflect upon it, and call themſelves to an account for it, as ſometime they will. There will a time one day come, when men are landing in Eternity, that they will then ſtand upon the ſhore, and look back upon the way and courſe which has been paſt by them in the Sea of this world; when they will be ready to conſider how they have ſpent their former time: Now when they ſhall find that it has been in vanity, and in the waies of looſeneſs and ungodlineſs; how pinching and vexing will it be to them! eſpecially when they ſhall conſider that there is now no revoking at all, or recalling of it. Theſe evils are ſtill the moſt grievous, which are moſt incorrigible, which are deſperate and paſt remedy. Now ſuch for the moſt part is this of which we now ſpeak: Becauſe that time's irrecoverable; it is ſuch, as being once ſpent, cannot be again fetcht back and reſtored.

The Conſideration of this Point may be therefore a very good Item to ſuch perſons as are now in their youth, and in the prime of their Age; to mind it, and to have regard unto it, how it is ſpent by them; as being that which they are accountable to God at another day, and which he will ſadly reckon with them for. Take heed here of the cenſure of Ephraim; Strangers have devoured his ſtrength; ſtrange courſes, or ſtrange company; ye may take it of which ye will; and the latter has a great influence upon the former, and upon the devouring of this ſtrength which we now ſpeak of. How many poor mouths are there in the world (eſpecially which have any thing of the world belonging unto them) who are enſnared and ſet upon by ſtrangers, and evil companions, which devour their ſtrength, to whom they are made a very booty and prey for the undoing of them? Now what a miſerable condition is this, and how much to be lamented? What need have Parents in theſe caſes p. 377to look to themſelves, when they ſhall ſee it thus with them? But ſo much for that: As we may take theſe words here before us in their Perſonal Notion; as denoting the fin and miſcarriage of ſuch particular Perſons.

Now further Secondly, We may take them in their Notional ſignification, and more at large, namely, as ſetting forth to us the condition of this people of Iſrael in their latitude and full extent. And ſo (as I muſt ſtill put ye in mind of it) we have their ſin and their puniſhment promiſcuouſly, and involved one in the other; foraſmuch as the words may be very well applied to either; and (if ye will) to both: we ſhall ſee it in the particular explication and handling of them. The word that ſtands in the front, and which leads on to the two other is ſtrangers, Zarim, as it is the Hebrew Text, which is of a large and various Interpretation: But accordingly as it lyes here before us in this preſent Scripture, may admit of a threefold Reference or Emphaſis in it.

Firſt, Strange Gods; Secondly, Strange Women; Thirdly, Strange Enemies, (of if ye pleaſe) Allyes and Confederates. All theſe are the ſtrangers which had devoured Ephraim's ſtrength. Strange Gods, that we have ſignified in Hoſ. 4.17. Ephraim is joyned to Idols. Strange Women, that we have ſignified in the 18th of the ſame chapter; They have committed whoredom continually. Strange Enemies, or Allies and Confederates, that we have alſo in Hoſ. 5.14. Then went Ephraim to the Aſſyrian, and ſent to King Jareb: And this diverſity and variety of Strangers (to make the connexion ſo much the fuller) it does refer to a variety of ſtrength which is anſwerably devoured by them; the one is Spirtual, the other is Natural, the third is Temporal: The Spiritual or ſtrength of Grace, that's devour'd by ſtrange Gods: The Natural, or ſtrength of Temper, that's devoured by ſtrange women: The Temporal, or ſtrength of Eſtate, and Power, and worldly ſubſiſtence, that's devoured by ſtrange Enemies, or ſuch Allies and Confederates as were aliens and ſtrangers to them. Here's the full and perfect connexion of theſe things one with another, and the order in which they lye in the Text now before us.

We begin with the firſt; Strangers have devoured his ſtrength; that is, ſtrange Gods have devoured his grace; falſe and Idolatrous Worſhip (which he has for a while addicted himſelf to) has eaten out the very ſtrength and marrow of Religion, and Piety in him, ſo that he has nothing left him but the very outſide and form of godlineſs, yea hardly that. This is one thing to be taken notice of by us, and of very great conſequence: That what-ever's corrupt or amiſs in Religion, it does take out the very heart of Religion in thoſe which do give themſelves to it, or partake in it. This is true not only of Idolatry, and the groſſeſt kinds of Superſtition (as is here principally intended) but alſo as well (ſuch as we may take notice of) of formality, and a cuſtomary ſervice of God in the Duties and Exerciſes of Chriſtianity which are performed by us. It is not only ſo in ſtrange Gods, but in ſtrange Fire; as it was with Nadab and Abihu: That is (in the application of it) with ſtrange affections, and an undue frame of heart and ſpirit in thoſe ſacrifices which we offer up unto the Lord. And for as much as it is more pertinent and ſeaſonable, I will now faſten upon this; to ſhew how this ſtrange kind of worſhip, (not only ſtrange for the object and matter of it, as it is in flat and abſolute Idolatry) but alſo ſtrange for the manner and carriage of it, as it is in formal and cuſtomary performances, it does devour the very ſtrength of Piety and Religion in thoſe perſons which do give themſelves to it, or content and pleaſe themſelves with it, or allow and favour themſelves in it. This is the Point now in hand. Look as it is on the other ſide, that hearty and lively ſervices, and a ſpiritual uſe of the Ordinances, it does keep up grace alive in the heart, and increaſe the habits and principles of it; ſo fomal and cuſtomary do abate it, and diminiſh it, and take from it, and make it leſs, and cauſe a very great decay of ſpiritual vigor in thoſe which yield thereunto. When men come to the Ordinances of God careleſly, and hand over head, or behave themſelves ſlightly and perfunctorily, and ſuperficially, and negligently in them, they do many times grow ſo much the more dry, and withered, and heartleſs, and ſapleſs to them.

And the Ground of it is this, becauſe they have now ſo much the leſs communion with God in them: As all the grace which is in us it comes from God at firſt; ſo it is increaſed and furthered in us according to our larger and fuller applications of our ſelves to him, and converſe and fellowſhip with him: This now, becauſe it is intermitted in ſlight and ſuperficial ſervices, wherein God and men are but as ſtrangers one to another, hence it is that the ſtrength and power of goodneſs and Religion is much weakened in them; ſo that of ſuch we may ſay, Strangers have devoured their ſtrength.

Again, as it holds in Matter of Worſhip, ſo it holds likewiſe in Point of Doctrine alſo. Here ſtrangers do devour mens ſtrength; not only ſtrange Affections, but alſo ſtrange Opinions; theſe will ear out alſo the pith of Religion in thoſe that look no better to them; eſpecially ſuch as they may be for the nature of them, namely, as ſuch as do entrench upon the very foundation of Religion it ſelf, which do ſtrike at the Principles of Chriſtianity, and the experiences of Chriſtians themſelves as to the work of Grace in the heart. A man cannot eaſily comply with any of theſe in the ſmalleſt degree; but ſo far forth he will have much of his ſpiritual ſtrength diminiſht in him. It is true, I do not deny but that as God ſometimes may ſuffer a Chriſtian (for reaſons beſt known to himſelf) to fall into a ſin of practice, and that alſo ſcandalous and notorious, of very high and hainous aggravation; ſo he may likewiſe (for the ſame reaſon alſo) ſuffer him to fall into an Errour of Judgment, and that perhaps alſo fundamental; yea and ſuffer him for ſome ſpace of time to abide and continue in it. But then there's this obſervable with it, that all this while his ſtrength is much devoured: Grace it is at a very low ebb and fall with him; yea the next ſtep to none at all, as Sampſon when his locks were cut. A man cannot be a vigorous Chriſtian and an Erroneous both at once: For as the practice of Godlineſs will much keep out the ſpirit of giddineſs, ſo p. 378ſtrangers of opinion will much devour the ſtrength of Grace. And ſo much for that firſt reference: Strangers have devoured his ſtrength, that is, ſtrange Gods, his ſtrength of Religion.

Yea, Secondly; Strangers have devoured his strength, i. e. ſtrange women his ſtrength of Nature. And if ye will, his ſtrength of Grace too; for we may take it of both: Though (to make it a diſtinct head) I chooſe to inſiſt rather upon the former, which I will in the firſt place ſpeak now unto. Theſe two, they are very well joyn'd, and put togther; Idolatry and Adultery, ſpiritual whoredom, and corporal; ſtrange Gods, and ſtrange Fleſh. They are both of them ſtrangers, though they are not ſtrangers one to another; but do eaſily cloſe and conſpire in the perſons, which are guilty of either. Now this is that which we here take notice of, as that which this people of Iſrael (as with the other) were charged withal; that they were ſeparated with whores, and ſacrificed with their harlots; as it is in Hoſ. 4.14. That was their ſin; this before us now, is their puniſhment, and the ill conſequent attendant upon it: Their ſtrength devoured. And this is that which we may obſerve, as the lot belonging to ſuch perſons as thoſe are. Though I ſhall not inſiſt long upon it, becauſe, I hope, I have not need much to do it here in this place; yet we may, by the way, touch upon it: and it is that which is ſuitable to other Scriptures beſides. As in Prov. 5.10, 11. Speaking there of avoiding of the company of ſtrange women, Solomon gives this caution about it; Leſt ſtrangers be filled with thy ſtrength, and thy labour be in the houſe of a ſtranger. And thou mourn at the laſ…, when thy fleſh and blood are conſumed. So Prov. 7.23. Speaking there of one that follows after harlots; Till a dart ſtrike through his liver, as a bird that haſteneth to the ſnare, not knowing that it is for his life. Again, Prov. 31.3. Give not thy ſtrength to women, nor thy ways to that which deſtroys Kings. In all which places, we ſee how ſtrange women devour the ſtrength.

And ſo as the ſtrength of Nature, ſo the ſtrength of Grace and Piety too. As we ſee in Solomon, with his ſtrange wives; not only ſtrange, as ſuch as were idolatrous; but ſtrange alſo, as ſuch as were adulterous: It is ſaid, they turn'd away his heart from God; and ſo they did. And ſo likewiſe they will do with any other beſides. Such couuſes as theſe are, they are not conſiſtent with a religious breaſt, neither do they ſhew any work of Grace in them, which are converſant about them. Drunkenneſs, and uncleanneſs, they have a ſpecial mark ſet upon them to this purpoſe, there in that place, Hoſ. 4.11. Whoredom, and Wine, and new Wine, they take away the heart, i.e. from God, and that which ſavours of him. But ſo much alſo for that reference; Strangers have devoured his ſtrength, that is, ſtrange women, the ſtrength of Nature, and of Grace, &c.

Thirdly; Strangers have devoured his ſtrength, that is, ſtrange enemies his temporal ſubſiſtence. And this now (not excluding the other) ſeems to be that which is chiefly intended here in this place; and ſo not ſo much the ſin, as rather the puniſhment of Ephraim, though alſo occaſioned from ſin in him. Where we ſhall now fall in more fully with the threefold Emphaſis, which I before named, though but mentioned to you. In the thing taken from them; the perſons by whom; and the manner how: there are all theſe three in it. Their ſtrength; and their ſtrength devoured; and their ſtrength devoured by ſtrangers.

Firſt; Their strength. We muſt here enquire what is meant by this; which will eaſily appear unto us, if we ſhall but conſider what it is wherein the ſtrength of any Nation does conſiſt: look whatever that is, in the full latitude and compaſs of it, the ſame is here meant by this expreſſion, in the ſtrength of Ephraim. And God does ſignify thus much to us, that upon their rebellion, they have been deprived of it. When any Nation, or People, ſhall provoke God by their ſins againſt him; he will then take away their ſtrength from them, whatſoever it be.

Firſt, their ſtrength of Perſons: That's one ſtrength of a Nation, which does very much ſubſiſt by ſuch and ſuch men as are in it. Theſe are the Props and Pillars of it, the foundation upon which it reſts. I bear up the pillars of it, ſays David, Pſal. 75.3. And that eſpecially (to explain it to you) in a threefold qualification. Firſt, of Fortitude. Secondly, of Counſel. Thirdly, of Piety. The mighty man, and the man of War. Strong, and valiant men; wiſe, and prudent men: the Ancient, and the Counſellor; gracious, and ſpiritual men; the Judge, and the Prophet; as we find them there ſuited together, and fitted to our hands; in the third Chapter of the Prophecy of Iſaiah the beginning of it. Theſe are (as they are there ſtyled) the ſtay, and the ſtaff; or (as here) the ſtrength of a Nation, to wit, in regard of the Perſons. But now, when a Nation ſhall provoke God by ſinning againſt him, he threatens to remove, and take away his strength from them.

And that in all particulars, and the ſeveral diſtinctions of it. Firſt, the mighty man, and man of war: Thoſe which have ſtrength of body, young men; and of skill, as thoſe which are train'd, and brought up to it. Thus, Iſa. 3.25. Thy yong men ſhall fall by the ſword, and thy mighty in the war. This is that which is here threatned to them. And he does accordingly often effect it, not only in them, but in others; we may ſay, in our ſelves. How many have been taken away in their very ſtrength, and the flower of their age; ſuch as are, in a ſort, the ſtrength of the Land, in regard of the ſtate and condition which they are in? God finds ways for his removing of them.

Secondly, wiſe, and prudent men; the Ancient, and the Counſellor: God threatens, in caſe of miſcarriage, to take away theſe likewiſe. This is a very great judgment. In the multitude of Counſellors, is ſafety; as Solomon ſpeaks. And ſo conſequently, in their decay, is danger. When God removes ſuch as theſe, which may adviſe, and direct, and give counſel; he then takes away much p. 379of the ſtrength of any people: which is that which he oftentimes does.

And ſo, Thirdly, gracious, and ſpiritual men; not only which are ſo from their calling, ex officio, as the Prieſt, and the Prophet; but eſpecially from their inward diſpoſitions, and qualifications. Men of ſanctity, and holy lives and converſations, which are much in an holy acquaintance and converſe with God. Theſe, (though we may think ſometimes) they might be very well ſpared, as weak and ſilly perſons; yet, in truth, they are the very ſtrength of a Nation, which God ſuffers very much to be: but this beſt kind of ſtrength, the ſtrength of perſons is devoured, either in the diſcouragements, or removal of them.

The Second is, the ſtrength of Substance. Ephraim's ſtrength, that is, Ephraim's Wealth; his vaſt and great treaſure: That's a great piece of ſtrength to a Nation, and the very nerves of war it ſelf, as it uſes to be expreſt. The rich man's wealth is his ſtrong City, and an high wall in his own conceit, Prov. 18.11. So, Eccl. 7.12. Wiſdom is a defence, and Money is a defence: and indeed (in a temporal way) it does carry very much with it. It is a very great advantage to any Nation, to abound in wealth; but when that Nation ſhall begin to be exorbitant, God will then cut it ſhort of it, and take away this ſtrength from it; and he has ways enow wholly to do it. We ſhall not need to ſtand long upon this, our own experiences in this Land, and in this City, will give very good teſtimony and confirmation hereunto, for the making good of this particular to us, among many other.

Thirdly; The ſtrength of Arms, and warlike preparation: Caſtles, and Strong-holds; Ordnance, and Ammunition; Shipping, and the appurtenances thereof: theſe are the ſtrength of a Nation; and God takes them away alſo, upon the ſame provocations of him. There's nothing which any people can hold to, and boaſt themſelves in, which is ſo ſtrong as to keep them, and defend them from the judgments of God in their ſinnings againſt him; but he can, and will alſo, upon occaſion, remove it from them. That's the firſt emphaſis here conſiderable. The thing it ſelf taken away, here called his ſtrength. His ſtrength of Perſons; valiant men, wiſe men, good men: His ſtrength of Subſtance; Wealth and Treaſure: His ſtrength of Arms, and warlike preparation; Caſtles, and Strong holds; Ordnance, and Ammunition; Shipping, and the accompliſhments of it.

The Second is, the perſons by whom; that's here expreſt to be ſtrangers: This has another Emphaſis of aggravation. The ſufferings of a Nation from ſtrangers, are a great deal more grievous than thoſe which are amongſt themſelves; though, in ſome reſpects, home-bred contentions may be worſe than forreign: yet in others, and in more, are thoſe of ſtrangers worſe than thoſe which are dome…iques, and ſo to be accounted. Thus the Scripture alſo ſets it, and delivers it to us: Therefore we ſhall find the Prophet David twice together in one Pſalm, deſire to be kept from ſuch. Pſal. 144.7. Rid me, and deliver me from great waters, from the hand of ſtrange children. And preſently again, in ver. 11. Rid me, and deliver me from the hand of ſtrange children. Enemies which are ſtrangers, they are the worſt enemies of all. And that for this reaſon eſpecially, becauſe they have nothing of nature to reſtrain them, or mitigate their fierceneſs. Where they are of one and the ſame Nation, there's ſomewhat in the relation of Country, it may be of kindred, and alliance, which has a curb, and reſtraint with it: but where they are ſtangers, there's none of theſe reſtraints: there wants thoſe bowels, and pitifulneſs, and compaſſion, which in the other ſometimes ſhews it ſelf. As therefore David ſaid, let us fall into the hands of God, rather than into the hands of men: ſo we may ſay, let us fall rather into the hands of men at home, than into the hands of ſtrangers; which have an aggravation of enmity, from their condition.

Again, as it is aggravated from the actors of this enmity, ſo likewiſe from the ſufferers of it alſo; who are a great deal more content uſually to part with that which they have, to thoſe which are neighbours, or of their own Nation; than to thoſe which are ſtrangers, as that which is more eaſily regained, and recovered by them. Strength which is taken away by ſtrangers, it is not ſo eaſily come to again, as by nearer hands. Strangers in any land, though they be friends, may be burdenſome enough to it, and eat up the ſtrength and ſatneſs of it: but if enemies, then ſo eſpecially. Thus for the perſons.

But Thirdly; Here's an Emphaſis alſo in the manner, and a very great one it is: And that is, devouring. We may not lightly paſs over that, which is very ſignificant. It is not, ſtrangers have ſimply taken it away; no, but they have moreover, devoured it: which is a taking away in an extraordinary faſhion, and with ſome kind of extremity. And there are three things eſpecially ſignified, and implyed in it. Firſt, greedineſs, and vehemency of deſire. He that devours any thing, it is a ſign he is very cager upon it, and has a great mind unto it. This was the condition of Ephraim's enemies, and ſo of all others, which are in Ephraim's condition; their enemies ſhall be thus affected towards them.

Secondly, there's alſo abſoluteneſs of deſtruction. He that devours, he takes up all, leaves nothing remaining behind him: that's another thing in it. It is a mercy to have ſome ſtrength yet left; but here, all is laid hands on.

Thirdly, there's alſo ſpeed and haſtineſs in it: as we ſhewed heretofore; a cake not turned: which would not ſtay, but ſnap it up preſently. This again is in devouring: we have a full place to this purpoſe, in Hab. 1.8, 9: They ſhall fly as the Eagle, that hasteth to eat. They ſhall come all for violence; their faces ſhall ſup up as the East-wind, and they ſhall gather the captivity as the ſand. And ſo much of that firſt Branch, to wit, Ephraim's miſerable captivity; in theſe words: Strangers have devoured his ſtrength.

p. 382The Second is, his ſymptoms of ruine approaching: Gray hairs are here and there upon him. It is not ſaid, he is gray all over; but gray hairs are here and there upon him. In the Original it is, ſprinkled upon him. Seva zarkah bo; which (by the way) is an expreſſion ſuits very well with the vanity of theſe preſent times, in that ridiculous powdering of the hair, both in men and women; it is enough only to name it, and almoſt too much that. This ſprinkling here in the Text, does imply ſome beginnings of wrath which were towards this people. Gray hairs are here and there upon him, that is, he is in a ſtate of declining, and tendency to ruine. He is not yet quite in his grave; no, nor in abſolute decrepit old age, but is making forward, and coming to it. This, in a word, is the ſenſe of the Prophet; that Ephraim had now ſome tokens and ſigns of manifeſt undoing, and deſtruction upon him. Gray hairs are here and there ſcattered: Look as (except in ſome ſpecial caſes) gray hairs are uſually, and for the moſt part, the ſymptoms and concomitants of old age, and of life declining: ſo the circumſtances which were at this time upon Ephraim, they were the fore-runners of a period to him.

Now there are many of this nature, which accordingly may be taken notice of by us; The ſymtoms of ruine to a Nation. Firſt, unfruitfulneſs under powerful means, and diſpenſations of Grace amongſt them: This is one of the gray hairs beſpeaking deſtruction. The earth, which bears thorns and briars, is rejected, and nigh unto curſing, whoſe end is to be burned, Heb. 6.8. If we look into Scripture, we ſhall ſtill find how this has been made a fore-runner of perdition in ſundry places. As the barren Fig-tree was commanded to be cut down, that it might not cumber the ground, Luke 13.7. And the unfruitful Vine caſt into the fire, Ezek. 14.4. So that Nation which brings not forth fruit, has the Goſpel taken away from it, and given to thoſe who will do it. God will by no means bear with barrenneſs in his Garden and Orchard, but in ſuch a caſe root it up.

Secondly; Strange ſins, which do abound, and increaſe in it. This is another ſymptom to this purpoſe: when the foundations are as it were deſtroyed, there the houſe is not likely to ſtand long: The foundations of Piety and Religion, in the common principles thereof; and the foundations alſo of Nature, and Civility, in the common principles thereof: when theſe things, which are the very ſinnews of a Nation, ſhall once begin to ſhrink, or be cut aſunder, it is too evident an argument of no long continuance for it. What's any Nation whatſoever, but the ſeveral ſtates and conditions of it, and ranks and orders of men in it? Now when theſe ſhall once begin to fail, what will become of it? when Magiſtracy ſhall be ſlighted, and contemn'd, and trampled under feet: when Miniſtry ſhall be ſcorn'd, and revil'd, and reproach'd, and ignominiouſly handled: when Piety, and Learning, and Righteouſneſs, and Juſtice ſhall be ſuppreſt: and inſtead of theſe, wickedneſs, and ignorance, and barbariſm, and oppreſſion, ſhall take place. When the child ſhall behave himſelf proudly againſt the ancient, and the baſe againſt the honourable; as it is there, in Iſa. 3.5. What's the meaning of all this, if it be well and throroughly look'd into, but ſo many gray hairs which are ſprinkled upon that Nation and People which are guilty of them, and plainly foretelling nothing elſe (conſider'd in the cauſes) but deſtruction to them?

Add to all this, in the third place, not only ſins, but plagues likewiſe. There are ſome kinds of judgments which uſher in others, and are, as it were, preparatory to the abſolute and final deſtruction. Thus, before the deſtruction of Jeruſalem, there were many calamities antecedent to it. And ſo our Saviour tells us, there ſhall be alſo before the final deſtruction of the world: Wars, and rumors of wars; and famines, and pestilences, and earthquakes in divers places. There's a ſprinkling of judgment, before it comes down in its full ſhowers, and inundations, and ſtreams: and theſe beſpeak it, before it comes in good carneſt. There are not more evident ſymproms to a body natural, of natural death; than there are alſo (in their kind) to a body politick, of civil deſtruction. And this is that which is here ſignified to us: Gray hairs are here and there upon him. And ſo now I have done with the Firſt General Part of the Text; which is Ephraim's confidence, in the ſimple conſideration of it; both in his miſerable captivity, as alſo ſymptoms of ruine approaching. Strangers have devoured his ſtrength; and gray hairs are here and there ſcattered, or ſprinkled upon him.

Now the Second is the aggravation of all this, from his ſenſleſneſs in it: He knoweth it not. And (which is further alſo amplified) from the repetition, and ingemination of the words: He knoweth it not. This now follows to be conſider'd of by us. And here (beſides the certainty of the thing it ſelf, which is implyed in the doubling of the phraſe) it may carry a double reference with it, either to their ſin, or to their miſery. He is in a ſinful, and a deluded condition, and knows not that: And he is in a woful, and deſtroyed condition, and yet knows not that neither. Wicked men, they have neither right apprehenſions of ſin, nor puniſhment; they neither ſee their wickedneſs, nor yet do they take notice of their danger: in the very jaws of miſchief and ruine, yet do not obſerve it.

Yet this is not all, which is intimated to us in this expreſſion, (though ſomewhat it be:) Theſe words, And he knows it not, may admit of a various explication; and there are divers things pointed out in it. Firſt, (that which we now mention'd, and inſtane'd in;) their ſimple ignorance, and want of apprehenſion. He knows it not, i.e. he does not diſcern it. This is the caſe and condition of ſinful perſons; that they are worſe many times than they think for, or than they judg of themſelves: In the very gall of bitterneſs, and in the bond of iniquity, and yet do not know it. This was the ſtate of the Church p. 383of Laodicea, (in Revel. 3.17.) a people of Ephraim's temper, neither hot nor cold, a Cake not turned: We ſhall hear what Chriſt there ſaies of them, Thou ſayeſt that I am rich, and increaſed with goods, and have need of nothing, and knoweſt not that thou art wretched, and miſerable, and poor, and blind and naked. This people they were wretched, and miſerable; and notwithſtanding for all that, they were ignorant of it. They knew not in what a bad ſtate they were: And ſo here now, Strength is gone, and gray hairs come upon them, and they do not know it.

This proceeds firſt, From the deceitfulneſs which is in ſin it ſelf; it oftentimes palliates it ſelf, and puts on the cloak and appearance of Grace and Vertue upon it: Prodigality goes for bounty, luſt for love, pride for magnanimity, paſſion for zeal, and and ſo of the reſt. Now in regard of this counterfeiting, is not ſin alwaies ſo fully apprehended. Take heed (ſaies the Apoſtle) leſt ye be hardened through the deceitfulneſs of ſin. Sin, (if it be not better lookt to) will have that effect with it.

Secondly, Satan, he alſo colours it for them: The God of this world hath blinded the minds of them that believe not, 2 Cor. 4.4. It is he which caſts a miſt before their eyes, whereby they may not ſee it; ſometimes, as it may make for his purpoſe to provoke men to abſolute deſpair, there he gives very hideous diſcoveries and repreſenrations of it to them; but otherwhile as it may lull men aſleep, and make them ſecure; ſo he conceals it, and hides the vileneſs and filthineſs of it from them.

Thirdly, There is a deceitfulneſs alſo in a man's own heart it ſelf, and a blindneſs contracted by cuſtom and continuance in ſinning. That which is ordinary and uſual it is not many times ſo eaſily diſcerned and apprehended by us, becauſe it is in a manner natural and familiar to us; ſo it is here with ſin.

And ſo it is with Judah likewiſe. Men upon the ſame conſideration do not ſee nor diſcern that neither; My people know not the judgment of the Lord, Jer. 8.7. Strangers have devoured his ſtrength, yet he knows it not. Where there are two things (by the way) which may be intended; either their ignorance of the evil it ſelf, or the inſtruments and conveyance of it to them. They knew not that their ſtrength was gone from them; or if ſo be they did in ſome manner knowthat, yet they knew not that this was brought about by ſtrangers: That ſtrangers did it, they did not diſcern it: This is the miſery and great unhappineſs of many people, to be undone, and not to ſee who hurts them, that ſo by this means they might be the more ſhy and wary of them, as in all likelihood and probability they would be, if it were otherwiſe with them, whereas now their ignorance, and confidence, and preſumption, it does expoſe them to further ruine and deſtruction: He knows it not: This does imply their ſimple ignorance: That's the firſt thing here intended, in not knowing.

Secondly, Their wilfulneſs and obſtnacy; He knew it not; that is, he would not know it. He diverted and turned away his mind from attention to it, and conſideration of it: This is another thing which may be meant by this expreſſion. The ſins and miſcarriages of Ephraim were ſo groſs and notorious in them, as that they could not but in ſome manner diſcern them: And their calamities were likewiſe ſo preſſing, as that they could not but be ſenſible of them: But thiy did not know them, that is, acknowledge them and confeſs them, and lay them to heart: They did caſt away all kind of thoughts and reflexions upon them: And this diſcovers to us another piece of diſtemper which is upon the ſpirits of many ſinful perſons; that though their ſins teſtifie to their face, as it is ſaid afterwards here of Ephraim, in ver. 10. of this preſent chapter, yet they will not be convinced of them, or brought to accuſe themſelves for them. They thus know them not.

Would ye know the reaſon of it? namely, That pride and ſelf-love which is in mens hearts; this makes it to be thus with them. As thoſe which would be counted young, they will not own the gray hairs which are upon them, and they have their arts and devices to conceal them. Even ſo is it alſo with men here in ſpiritual reſpects, becauſe they would be counted good and righteous, and innocent, and free from defilement, therefore they will not own their defilements, though never ſo much abounding in them, and ſo as not their own ſins, ſo neither Gods Judgments. There are many which had rather bite in the pain, than once acknowledge the juſtice of God in puniſhing of them, or meekly and humbly ſubmit to his chaſtiſements which he does inflict upon them. This is commonly mans humour and diſpoſition; either it is no ſin, or it is no puniſhment for ſin, but ſome common and ordinary diſpenſation.

Thirdly, They know it not practically: Here's denoted their want of due carriage and behaviour, and demeaning of themſelves upon the knowledge of it. And here divers things are alſo included.

Firſt, He knows it not ſo as to be humbled and caſt down for it: Then we know any thing indeed when as we know it with ſuch affections as are due to the knowledge of it: And ſo we know either our own ſins, or Gods Judgments, when we know them ſo as to lament them, and to bewail them, and to tremble at them. God never makes account we know them to any purpoſe, till we know them thus. To know ſin, and to juſtifie it, and to allow it, and to defend it in our ſelves, this is worſe than to be ignorant of it, and not know it at all; but to know it indeed, it is to be grieved and troubled for it, and to be ſorry for our guiltineſs of it.

Secondly, He knows it not ſo as to amend it, and to be reformed and bettered by it. Then we know Judgment when we yield to it; and then we know ſin, when we forſake it; otherwiſe we know them not. When Afflictions have their errand upon us and meſſage, which they were ſent to us for, then we know them: And when ſins are left by us, and we purged and purified from them, then we know them alſo, but till then we may be ſaid in a manner to be ignorant of them. Thoſe which know they have gray hairs, will pluck them out, as thinking them a diſparagement to them. And ſo here for ſinners; thoſe which know them will rid themſelves of them.

p. 382Thirdly, He knows it not ſo as to prevent it, and keep it off for time to come, foreign. We uſe to ſay, That the Child when it burns it, it then knows the fire; knows it, i. e. is afraid of it, and dreads to come near it; and ſo will we if we have either ſin or puniſhment to purpoſe; we will be afraid of coming near them, of having any thing to do with them, of the temptations, and occaſions, and tendencies which lead unto them; whiles it is otherwiſe than thus with us, whatever ſpeculative knowledge we may at any time have of them, we do as yet not know them. That's the third Explication: He knows it not, that is, knows it not practically.

Laſtly, He knows it not, i. e. knows it not cireumſtantially, in the latitude and extent of it, with all the diſparagements and aggravations which are upon it; ſome ſlight kind of conceits he has of it, but does not think it to be ſo bad a matter in good earneſt as indeed it is. Not to know a thing throughly and perfectly, is ſo far forth not to know it at all; and ſo here expreſt. Why, but if he do not know it, all the better, there's the leſs evil in it: That miſery which is not known, it is not felt, it is as good as no evil at all, foreign. Nay, but ſoft, take heed of that; this makes it to be ſo much the worſe, if we duly conſider it. There is a double evil in ſin or Judgment not known, as an aggravation of it: The one in regard of the ſymptoms, which are concurrent with it, and the other in regard of the effects which are conſequent to it.

Firſt, It is an ill ſymptom, in regard of the concurrences with it: It is an Argument of a greater diſtemper. Look as in matter of the body, when ſickneſs is not felt, it is a ſign the Patient is ſo much the worſe, and his diſeaſe has more predominancy upon him, and prevalency over him. Even ſo is it alſo in caſe of the ſoul; where there's ſenſleſneſs, there's the greater diſtemper: It is a ſign that wickedneſs is more wrought and incorporated into mens hearts than otherwiſe: Where there is ſome tenderneſs, and reluctancy, and remorſe, there's an Argument of ſome life; but where all's quiet, and no ſtirring, there's nothing but ſpiritual deadneſs which has ſeized upon it. Therefore the Apoſtle ſpeaking of the Gentiles, makes this to be an aggravation of their ſinfulneſs, that they were paſt feeling, foreign, Epheſ. 4.19. Who being paſt feeling, have given themſelves over to laſciviouſneſs, to commit all uxcleanneſs with greedineſs. It is ill for the ſymptom.

Secondly, It is ill for the effects: It is of the more dangerous conſequence to thoſe which are in ſuch a condition. Sickneſs, where 'tis not felt, it is deſperate; the Patient is in an unrecoverable condition, no helping or curing of him: And ſo here, Thoſe that know not either their ſins or Judgments, will ſtill perſiſt and go on in them, and ſo expoſe themſelves ſtill to further danger and inconvenience from them, as not diſcerning the ſnares which they are in, nor the evils whereof they are likely to partake. It is ill for the effects.

What does all this now teach us, as the uſe which we are to make of it? Two things eſpecially; Firſt, Pity to others; Secondly, Caution to our ſelves: There's both of theſe which do iſſue from it.

Firſt, (I ſay) Pity to others: When at any time we ſee any poor wretches in ſuch a ſad condition as this is, whereof we now ſpeak; lying under great miſcarriages, and yet not knowing it, or expoſed to great Judgments and Puniſhments, and yet knowing it not; we ſee here what couſe we have to commiſerate them, and to have compaſſion upon them, as being indeed moſt miſerable. We pity men who are ſo in bodily diſtempers. When we ſee a mad-man triumphing in his chains, ah poor creature, ſay we, that knows not the miſery which he is in: And how much more cauſe have we to do ſo likewiſe even in ſpiritual. We ſee how the Prophet does here bewail it in Ephraim, &c. Eſpecially conſidering this, that it will not alwaies be ſo with him. If people, as they do not know their miſery now, ſo they could ever be ignorant of it, there might be ſomewhat in it, but that they cannot; conſcience will one day be awake, and they ſhall know whether they will or no; yea perhaps when it is too late for them; and they ſhall then know to purpoſe: God will make them then to know, as Gideon did the men of Succoth, Judg. 8. The daies of viſitation are come; The daies of Recompence are come, Iſrael ſhall know it, Hoſ. 9.17.

Secondly, Here's Caution alſo for our ſelves, to take heed that we be not willingly ignorant, but labour thoroughly to know the ſtate and condition which we are in, either in regard of ſin or Judgment. Conſider what a ſad thing it is to be in a fools Paradiſe, and to go on laughing and ſinging to Hell: Do but think of that how dangerous a thing it is here not to know; and therefore ſearch and ſtudy our own hearts, and lives, and converſations, and Gods providence towards us, and be mindful of every thing which we ſee to happen out unto us. Yea, for this purpoſe deſire God himſelf herein to help us, as David himſelf did, Pſal 139.23, 24. Search me, O God, and know my heart; try me, and know my thoughts: See if there be any wicked way in me, and lead me in the way everlaſting. So much alſo of the ſecond General: The aggravation of Ephraim's miſery from his ſtupidity: He knows it not; yea and he knows it not, twice repeated.