Samarias Downfall, Verse 2
VERSE 13.
The sorrows of a travelling woman shall come upon him, he is an unwise son, for he should not stay long in the place of the breaking forth of children.
IN this Verse the Prophet goeth on to denounce judgements against an obstinate and rebellious people, if by any means he might awaken them out of their security.
By the sorrows of a woman in travel he sets forth the sudden, sure and sore destruction which was even now coming upon the heads of those carnally-confident sinners. They promised themselves Peace and Prosperity, they had made a league with death, and had put the evil day far from their souls, and therefore drew near to iniquity, (Amos 6. 3.) No words nor warnings, no mercies nor judgements could work upon them, therefore the Lord resolves to bear no longer with them, but speedily to surprize them with his judgements. The sorrows of a travelling woman shall come upon them.
In this Verse we have, 1. A commination, or a judgement threatned, set forth by the similitude of the sorrows of a Travelling woman, a Metaphor very frequent in Scripture.
Wherein is set forth
1. Sudden
2. Sharp
3. Inevitable
Sorrows.
1. Pangs upon a woman in travel come suddenly and unexpectedly; Sometime whil'st they are eating, drinking, sleeping, playing, and think not of the pains of travel: So the Lord threatens to bring upon this stupid people such calamities, which should be like the sorrows of a travelling woman, sudden and une…pected.
2.Cheblei Ioledah, dolores p…rturientis. Chebte signisicat dolores accrb…ssimos & int… issimos quales sunt parturie…ium. The pains of a woman in travel are sharp, exquisit and extream sorrows, the bitterness whereof that sex can witness.
Such pangs the Scripture oft makes the emblems of extream anguish and distress, Psal: 48. 6. Esay 26. 17, 18. and 37. 3. Ier. 6. 28. and 22. 23. and 49. 24. Micai 4. 9, 10. Gal. 4. 19. So the calamities which were coming upon this people, were not slight sorrows, but such as brought desolation with them. 2. The longer a dead birth is concealed and carried in the womb, the more dangerous and difficult is the travel: Ephraim had for a long time concealed his sin, and therefore now his pangs are like to be so much the more grievous. 3. If the birth be living, the greater the birth, and the longer they go with it, the sharper are the pangs: so the longer God bears with a people, and the more his Patience is a bused, the more terrible will his wrath be.
3. Inevitable and irresistible. There's no escaping when once the time of travelling is come. Cum adest hora, non datur mora. So the set time of Ephraims calamities was now at hand, which they should in no wise be able to avert or avoyd.
2. Here is a Reason of this Commination, taken from the folly of Ephraim; he is, and, for ought I see, for ever will be an unwise son, which appears in his stupidity and obstinate persisting in his sins without any striving to get out of them by Repentance.Ben lo bacham, filius non sapiens (i. e.) valde insipiens, imo prorsus demons. Hebraei enim quod volunt vehemen…issime asse…erare, p…aecipue in vitio, per negationem contrarii describunt, ut videre est Prov. 10. 2. & 18. 3. & 23. 13. & 30. 25. Isa. 42. 3. Meiosis. Ephraim is an unwise son, for had he been wise he had not staid so long in the birth.
Object. Lest Ephraim should reply, that a travelling woman is soon delivered, her pain may be sharp, but 'tis but short; she hath hope not only of an end, but also of a birth, the joy whereof maketh her remember her anguish no more, Iohn 16. 27.
Answ. The Prophet replyes, that 'tis not so with Ephraim, for he's an unwise son that sticks long in the birth,Sicut mulieri cum partus dolores v…erunt, aut pariendum, aut cum faet… Pe…eundum est; ila illis p…ena imminet in qua ipsos …ut renasci & per paenitentiam eniti ac cluctari, aut male perire opor…t. Gualter. and so will be the death both of himself and mother also. He useth no means to facilitate the birth, or to help himself by passing through the straight gate of Repentance. God stands over him, stretching forth his hands all the day long to do a Midwifes office, and take him from the womb, to cut his navel, and wash off his filth: (Ezek. 16. 4, 9.) but he had no mind to come out of his filth, or to be washt from his wickedness. Rather than endure the pangs of regeneration,Lo jaamod, non staret (i. e.) non maneret out h…ereret Bemishbar benim in ruptura filiorum, ita matrix vocatur, q. d. cito erumperet, ne vires amittente matre enecaretur (i. e.) non differet paenitentiam quam fingit non agit, nihil in sui regeneratione in se desiderari pateretur, cum Prophetarum concionibus seriis est. excitatus ut paenitentiam Dei ope moliatur. Tarnovius. he'l venture to stay a while at least in the very mouth of the matrix, though he be stifled for his pains.
q. d. 'Tis Ephraims sin and misery, that he sticks so long in the birth, were Ephraim wise, he would humble himself and make his peace with God, that hee might by his mercy bee delivered fully from those miserable straights where in hoe is: if there were but one drop of true wisdom in him, yea if hee were not utterly stupified, or rather mad, he would take notice of Gods judgements impendent over him, and would imitate little infants who coming into the world do help themselves, and strive to free themselves out of the straights and dangers of the birth: so would Ephraim have endeavoured to free himself out of those calamities that have be set him, by true repentance. But alas so besotted and hardned is hee in his sins, that hee rests content with his carnal condition, never once striving or desiring to come out of this darkness into light, or to be brought from under the power of Satan unto God.
So that in these words the Prophet doth notably inveigh against the stupidity and folly of Gods people, in that they had rather stick and bee stifled in the filth of their sins, lye in the mouth of death, and under the pressures of Gods wrath, to the destruction both of themselves and the Church (which hee had before compared to a mother, Hos. 2. 2) rather than extricate themselves out of this sin and misery by true repentance.
OBSERVATIONS.
1. Where sin goeth before, there, sudden, Certain, sharp, inevitable sorrows alwayes follow. In the former part of the Chapter, wee read of Ephraims Idolatry, Pride, Impenitency, &c. now follows: The sorrows of a travelling woman shall come upon him; flagitium & flagellum; sin and punishment are inseparable companions; Gen. 4. 7, 14. and 19. 15. Numb. 32. 23. Deut. 28. 15. to 68. hence the word that wee render, Iniquity, signifieth pain and sorrow, because the workers of iniquity bring pain and sorrow upon their own heads, Iob 21. 19. Psalm 32. 10.
How then should wee hare sin with a pure and perfect hatred? not only odio inimicitiae, but also odio aversationis; hate it so as to turn from it. This is the cause of all our sorrows, wee may thank our sins for all our sickness, pains, plagues, Lam. 3. 39. wee should therefore do by our sins, as the Jews did by Paul (whom they lookt upon as their enemy) Acts 21. 27, 28. when they saw him, they stirred up all the people, and laid hands on him, saying, Men of Israel, help, this is hee that is agaist the people, against the Law, and against this place. So should wee encourage each other against sin, and lay violent hands upon it, saying, Men and Brethren help, this is it that destroyeth our people, layeth waste our Cities, op… poseth the Law, defiles our duties, and incenseth the most high against us.
Let us therefore purge it out of our understandings, and mortifie it in our affections.See more of the Vileness of sin in Mr. Rob. Bolton comforting afflicted consciences, ch 4. p. 110. and Dr. Bolton on 2 Sam. 24. 10. p. 1. folio. And Bishop ushers Meditations, p. 126. Considering,
1. What sin is in its own nature, 'tis poyson, dung, vomit, filth, folly, madness, darkness, sickness, destruction, death. It turned Angels into Devils, men into beasts, light into darkness, life into death, and order into confusion.
2. Considering what sin is in respect of God, 'tis a reproach and a contempt of him, 2 Sam. 12. 9. 'tis blasphemy, rebellion,In omni peccato voluntario est contemptus quidam implicitus, virtualis & inte…pretativus. enmitie, Rom. 8. 7.
2. Obs. Scripture language is modest. The mouth of the matrix is called the place of the breaking forth of children. So the vessel wherein nature doth ease it self, is called a vessel wherein there is no pleasure, Jer. 22. 28. Hos. 8. 8. Thus Adam is said to know Eve: and David went in to Bathsheb…: Ehud covered his feer (i. e.) he eased nature, Iudg. 3. 24. I Sam. 24. 3. Deut. 23. 13. Adultery is called stollen waters, Prov. 9. 17. and grinding to another, Iob 31. 10. See Matth. 1. 18, 25. and 1 Cor. 7. 3, 5. The holy Ghost knowing the power of our corruption, and how apt wee are to bee fired with filthy speeches, therefore by an Euph…mismus, hee putteth seemly titles upon unseemly things. The Scripture doth not only command chaste and modest things, but it also speaks chastly and modestly of those things.
Abominable then is the sin of the Popish Casuists, which speak so grossely of the secrets of women in their Cases on the seventh Commandment, that they become foulely guilty of the breach of it. By their obscene words they corrupt good manners; and rather incite than suppress sin. If men must answer for every idle word, much more for sinful and immodest ones.
3. Obs. 'Tis a point of great folly to lye long under convictions, and yet never proceed to a thorow conversion. The world is full of such unwise Ephraims, that are of a Laodicaean temper, neither hot nor cold, that halt between two, or rather twenty opinions. Their hearts are divided between God and the world, God and their Idols. (Hos. 10. 2.) They have their understandings enlightned, their affections stirred, and they are strongly convinc'd of the truth and comfort that is in Gods wayes, and yet there they stick, they never proceed to a thorow conversion.See Mr. Chishul his soul-se…ch…ing Sermon on Acts 26. 28. p. 15, 16. Di…e on the Heart, ch. 5. p. 65. How far a Hypocrite may go, See in Shepherd on Sincerity, ch. 5. p. 73, 74, &c. They are almost, but not altogether perswaded to bee Christians; and so shall bee almost, but not altogether saved, Act. 26. 28. God hath brought them to the birth, and there they stick, refusing to come forth. Hee would cure them, but they will not bee cured; he would convert them, but they will not bee converted, Ier. 51. 9. Many have a name to live and are not far from the Kingdom of heaven, they come even to the place of the breaking forth of children, but there they stick and are stifled. They were never fully brought off from their vain Principles and Practices, and therefore when a temptation comes, they return to them again, as the dog to his vomit.
Many go far, very far, so as they hear the Word with some kind of faith and affection, with sorrow and joy, reforming many things, performing many good duties, both publickly and privately; being endowed with excellent gifts of Knowledge, Utterance, Praying and Preaching; and shews of many graces, to the deceiving of themselves and many others; as Balaam, Saul, Ahab, Iehu, Herod, Iud…s, Demas, Ananias and Saphira, and those Apostates, Heb. 6. 4, 5, 6. and yet for want of sincerity lose all. 'Tis said of King Ioash, that he smote the ground twice or thrice and then stayed, whereupon the Prophet was angry with him, saying, thou shouldest have smore the earth five or six times, for then thou had'st completed thy victory over the Syrians, 2 King. 13. 18, 19. So many a man begins well, and subdueth two or three lusts it may bee, but for want of thorow work in subduing them all, lose…all. A man may go within a mile of some famous City, and yet for want of going that mile, never come there. A man may bid within a shilling of some good bargain, and yet for want of that shilling, lose it. The people of Israel went as far as Kadesh Barnea, and were within eleven dayes journey of Canaan, and yet by reason of their sins, many of them perisht in the wilderness and never came there, save only Caleb and Ioshua who followed the Lord fully and sincerely, Numb. 14. 24. and 32. 8, 11, 12, 13. 'Tis sad when a man shall come near the Kingdom of heaven, and yet never come there, (Mark. 12. 34.) to sink within sight of the harbour, and with Rachel, to dye within a mile of Ephrath, Gen. 35. 16. and to come within one stride of the mark, and yet miss it, that torments the soul. Many purpose well, and promise well, they begin to repent, and begin to reform, but they are ever beginning, and never bring any thing to perfection; like those silly women that were alwaies learning,Inter caetera mala hoc habet stultitia, semper incipit vivere. Seneca. yet never came to the knowledge of the truth, 2 Tim. 3. 7. like that hypocritical son, that said he would go, but never did, Matth. 22. 30. their cold velleities and heartless essayes come to nothing. These lose heaven many times for some one lust, as Iudas for his covetousness, Esau for a mess of Pottage, and the young man that had done much, yet one thing was lacking, which marr'd all, Mark. 10. 21. if they could but have parted with that, they might have had Christ and happiness.
Oh then deny your selves universally, sell all for the Pearl of price; you may buy gold too dear, but you can never buy Christ too dear; what if thou part with riches, pleasures, friends? thou fhalt have better riches, pleasures and friends, all shall bee made up in a better kind; yea thy friends and riches (if God see it good for thee) shall bee given thee into the bargain, Matth. 6. 33.
'Tis true, conviction is very necessary, and an excellent Preparative to conversion. As plowing fits the ground for sowing, so doth this fit the heart for grace: and therefore the first work of the Spirit is,See the Excellency and Necessity of Conviction in Mr. Forde Spirit of Bondage, l. 1. c. 2. to 28, Shepherds Sound Beleever, c. 2. p. 6. to 45. Rogers of Dedham on Faith, p. 71. &c. to convince the world of sin, John 16. 8. A man must by the Law bee convinc'd of his misery, before ever hee will beg for mercy: and though all are not converted, who are convinced, yet all are convinced who are converted. Men will not come to Christ till they see no other remedy. The Malefactor cries not for a Psalm of mercy, till hee bee cast. The Prodigal never cares for coming to his Father, till hee comes to see and say, Here I dye, Luk. 15. 17. Men must bee beaten out of their strong holds, like fish out of their holes, or else they will not come in. Wee may break hook and line too, to get out a great fish, but cannot, till hee bee half-choakt. First, convince a man that his disease is desperate, and then perswade him to cut off a leg or an arm. First, disarm men of all shifts and flattering dreams, and then you will bring them upon their knees. Saul had many shifts, but Samuel refels them all, and at last brings him, to, I have sinned. If you belong to God, hee will effectually convince you in his due time; hee that hath begun a good work in you, will finish it; hee that hath brought to the birth, will give strength to bring forth; hee that hath brought you out of Sodom, Sub … perpetuo parturientes nunquam parturiebant, ibi nihil nisi suffocatio filiorum quia non erant parturienti vires ad evitendum, ex …peribus leg is nemo justificatur. Mercer.will not rest till hee hath set you safe in Zoar; hee perfects all his works in his people, Psal. 57. 2.
This then is the first and great work of the Spirit, to convince men throughly of their lost and undone condition. This is virtually and fundamentally all; till this bee done, no good can bee done; wee shall never bee truly humbled, nor prize a Saviour, nor bee fit for his service, nor bee intrusted by him. Men must bee convinced in themselves, what they are in themselves, before Christ will reveal himself unto them. Christ will not powre the oyl of mercy, but into broken hearts; nor bee a Physitian to any, till they bee sick of sin. Such will bee ductible and tractable to his will. Paul when unhorsed and humbled to the ground, then is ready to do whatever Christ commands him, Act. 9. 6
Naturally, men have covers, false colours, cavils and excuses for sin; but when the Spirit comes with convincing power, it stops their mouths, and puts them to silence, so that they have nothing to say for themselves, Rom. 3. 19. they see themselves to bee guilty, and such as cannot plead their own cause without an Advocate. Whil'st men are in their natural condition, they are full of self-righteousness, and filled with false notions. Like spiders, we are full of poyson, and yet not sick of it, because 'tis their nature. But when the Spirit comes, it undeceives men, it rectifies their judgements, and confutes those vain conceits which before had possest them. It now clearly convinceth them of the vanity of the creature, of the hatefulness of sin, and the necessity of a Saviour. Conviction, is a clear and infallible demonstration, which takes away all a mans shifts, and doth so non-plus a man, that hee hath nothing to say for himself. When Christ had confuted the Pharisees (Iohn 15. 22.) hee took their cloaks from them: now I have spoken to them, they have no cloak for their sins. Every natural man hath some cloak and cover for his sin; but when the Spirit comes, carnal arguments are confuted, and the devils strong holds are battered, 2 Cor. 10. 4, 5. now hee confesseth hee's poor and naked, lost and undone without a Saviour; now hee hath no Plea, nothing to pretend by way of excuse for himself: and this is the first Forme in Christs School; hee will never prove a good proficient in the higher forme of the Gospel,What measure of Conviction is necessary to Conversion. that hath not first been convinced and abased by the terrours of the Law. God will have men know what hee hath done for them, and his grace prized at a due rate,See Shepherds Sound Beleever, p. 32. And Fords Spirit of Bondage, c. 12. p. 64. and respect by them. Christ is not Christ to any till sin bee seen; neither can wee bring you to any thing in Christ, till wee have brought you to nothing in your selves. When men are first broken up with the sight and sense of sin, then they may expect to bee sown in righteousness, Hosea 10. 12.
1. Take heed then of resisting the Spirits convictions: Do not drive, drink, or game them away; 'tis a sin against the holy Ghost so to do, though not The sin against the holy Ghost, Acts 7. 51. Many stifle the Spirits convictions, like harlots, who destroy their conceptions that they may avoyd the pangs of child-birth. Put not out Gods light in thy soul, le…t his Spirit strive no more with you in this kind, Gen. 6. 3. when God sends his Ministers to Preach, Print, Dispute and convince you, yet if you will not bee convinced, take heed lest hee say, you shall not bee convinced; and in his wrath hee say, means of grace never better this people, Sacraments never comfort them, Sermons never stir them; since they will bee filthy, let them bee for ever filthy, and since they will not bee purged, they shall not bee purged till they dye. Thus for God not to strive is the sorest judgement, and a fore-runne… of some dreadful judgement upon a person or nation.
Many love to hear of Priviledges, but nor of Duties; of Salvation, but not of Sanctification; of Heaven, but not of conviction and conversion, which is the way thi…her. Like the Israelites that liked well of Canaan, but they would not go thorow a wilderness to it. But a gratious soul is thankful for humiliation, as well as for consolation, and blesseth God, when by his Word and Spirit he convinceth him of his misery, that so hee may bee fit for mercy. The sinner convinced of sin, is nearer heaven than the best natural man in the world Publicans and Harlots, that have no excuse nor Apology for their gross sins, are in a more hopeful way of cure, than Pharisees that think themselves righteous enough; Better (saith Austin) bee an humble sinner, than a proud innocent.
2. Take heed of Ignorance and Unbelief, which are two great hindrances of conviction. When men know not their misery, nor yet beleeve the curses which yet are due to them, no wonder if such be unwrought upon.
3. Take heed of quenching the motions of the Spirit in you, for if ever you be convinced, 'tis the Spirit must do it, Iohn 16. 8. all the men and Ministers in the world cannot do it without the Spirit. We may tell you long enough of this and that sin which you have done, and all to no purpose, till the Spirit sets in with the work, and make you sensible of sin, then, and never till then it becomes effectual. Mark therefore when the Spirit moves in thee, and improve those opportunities for thy souls advantage. For as when children are come to the natural birth, 'tis God that must and can give strength to bring forth; so much more in this supernatural birth, is his Almighty assistance requisite.
Oh then follow on convictions till they come to conversion, bee no longer unwise children, that stick in the place of bringing forth. Bee not almost, but altogether Christians. Rest not content with a name of living, but live indeed. Beseech the Lord to bring thy soul out of this prison, tell him that Christ hath proclaimed liberty to captives, and thou art one; thou hast been long in captivity to sin and Satan, beseech him now at last to free thee, and thy soul shall praise him. Bee earnest, let God see that thy desires are real, and then he that hath brought to the birth, will give strength to bring forth.
Lastly, consider if a man may attain conviction, and yet miss of conversion and salvation, what will become of those that were never yet convinc'd of their sin, nor had so much as the faith of devils to beleeve and tremble? if Iehu that was zealous for God, and Ahab that humbled himself, and Iudas that lived unblameably, and the Pharisees that prayed and fasted, and Herod that reformed many things, and Ananias and Saphira that gave their goods to pious uses; if all these came short of heaven; where, oh where will thousands amongst us appear, that come short of those who come short of heaven? Rest not then in thy dead and formal condition, but get a sound and thorow conversion.
To quicken you, consider, 1. In so doing you will bee wise children. Naturally wee all desire to bee accounted wise, the title of fool is odious to us, but wee are never wise indeed, till convictions go on to a thorow conversion. The Prodigal when hee returned, then and not till then did hee come to himself, Luk. 15. 17.
2. You shall have Gods Spirit to assist you; the work indeed is hard, but such assistance will make it easie. The Spirit of God loves to bee employed in such noble work, as the destruction of sin, and the exalting of Christ in the soul. Hee is the Spirit of comfort and Peace, but he layes the foundation of it, in convincing us of our sin and misery.
3. 'Twill make you profit more by Sermons, Sacraments, Prayer, &c. When the soul is thus plowed up with a sense of sin, then 'tis a fit soyl to sow the seed of Gods Word in.
4. This will prevent abundance of sorrow. If Ephraim had not stuck so long in the place of bringing forth, it had been better with him, and hee had prevented those desolations that after ceized upon him.
5. By coming off fully to Christ, you will enjoy abundance of Peace and comfort, which otherwise you will miss of. A thorow conversion brings joy, as a woman that is once delivered of her birth, forgetteth her sorrow for joy that a childe is born into the world. The wise Merchant that sold all, and parted with every lust for Christ,See more Motives to come off fully in Mr. Burroughs his Gratious Spirit, p. 245. went away rejoycing, as having made a wise bargain. The Spirit layes the foundation of comfort, first, in convincing men of their sin and misery, and then of an all-sufficient righteousness to free them from that misery, Iohn 16. 8, 9.
4. Obs. Impenitent sinners are unwise men. Impenitent Ephraim is called an unwise son, though for number, power and riches, hee was the chief of the Tribes: hence impenitent sinners and fools are Synonymaes in Scripture,See B…sield on 1 Pet. 2. 15. p. 459. &c. Burges on Original sin, p. 3. c. 1, S. 4. p. 214, 215. And my Comment. on 2 Tim. 3. 9. p. 183, 184. Prov. 1. 7, 32. Psal. 14. 1. Rom. 1. 22. Titus 3. 3. Though the blinde world may admire such as the only men; yet in Gods esteem, for all their parts and Power, they are but fools and madmen, 1 Sam. 25. 25. Luke 12. 20. and 15. 17. 1 Cor. 2. 14. 'Tis a grief to Parents when their children are fools, Prov. 10. 1. and 19. 13. and 'tis a trouble to God when his children are stubborn fools that may, but will not know the things that concern their peace. When men are wise to do evil, but averse to do good. When men forget the God of their mercies, and suffer Seducers to mislead them, this speaks men fools, Deut. 32. 6. Gal. 3. 1. when men fear sufferings more than sin, and resist assistance when 'tis tendred them, and had rather bee strangled in the birth, than have strength to bring forth, all this proclaims mens folly.
5. Obs. To be stupid under judgements is a sore judgement. To bee sick and yet to be insensible of sickness, is a deadly signe: yet so was Eph…aim here, the pangs of a travelling woman were upon him, yet hee sticks in the place of bringing forth, (which is mortal both to the mother and the childe) like a childe that sticks in the birth, and doth not struggle or move for its own relief. 'Tis made a note of a wicked man, that hee cries not to God for help and deliverance, when hee binds them with the cords of correction, Iob 36. 13. 'Tis a signe men are stupid indeed, when they are wasted, and yet will not bee warned; plagued, and yet not instructed, Isay 1. 5. and 9. 13. Ier. 5. 3. Amos 4. 6, 11. yet such there have been, and are still,Against stup… dity, see Mr. Ienkyn his Fast S…r. on Isay 29 10. preacht 1646. And Dr. Tho. Taylor Ser. in folio, p. 212, 213. that are no whit affected with Gods judgements upon them, nor repent they of their sins, though scorched with plagues, Isay 42. 25. Rev. 9. 18. and 16. 8, 11. and is not this Englands sin? the pangs of a travelling woman are come upon us, and we are encompassed with dangers on every side; gray haires which are a signe of weakness, old age and death approaching, are here and there upon us, yet wee know it not, so as to make a right use of it, and to repent, (Hos. 7. 9.) but still we remain incorrigible and incurable, growing worse for beating. The more pains God takes to cure us, the more we revolt both in doctrine and manners; and therefore since in our filthiness there is leudness and wee will not be purged, wee may justly fear that wee shall not bee purged, but as wee have had our will, so God will have his will too; I will cause my fury to rest upon you, Ezek. 24. 13.
'Twill bee our wisdom to fore-see the plague and hide our selves, to mourn for the things wee cannot mend, to keep our selves free from the sins of the time, that so wee may bee kept free from those plagues which are certainly coming upon this sinful land; if any thing set us free from the sense of evil, it is the fear of evil, Prov. 28. 14. Hab. 3. 16.
6. Obs. God owns his people even when they are gu…lty of great folly and stupidity. Ephraim is a son, though an unwise son. The ten Tribes under Ieroboam, Ahab and the rest of those wicked Kings of Israel, were sadly over-grown with Idolatry, Security, Impenitency, &c. and yet God owns them for his people to the last, and their circumcision as valid still. Ierusalem that killed the Prophets, yet were owned by Christ for the Church of God; and hee preacht unto them, even when hee wept over them for their sins, and for the fore-seen calamities which were coming on them. The Church of Corinth, what carnality, divisions, drunkenness and profanation of holy things were amongst them? and yet still stiled the Church of God. Great then is the uncharitableness of those people, that cast off Churches and people, whom God hath not cast off; and unchurch those, whom God hath not unchurched. The brother of the Prodigal was angry at his Fathers kinde reception of him, and calls him, This thy son, (by way of proud disdain) and not this my brother, Luk. 15. 28, 29, 30.
How many are angry at us for owning the Church of England for a*Mr. Cook the Font-uncovered, p. 2, 3. National Church, and her*V. Mr. Gage in Defence of Parish Churches. Parochial Assemblies for true Assemblies, though the Word and Sacraments bee rightly dispensed there? This savours strongly of Pharisaical Pride, and too high conceits that some have of themselves and of their Church-way; in whose Assemblies there may bee found worse things, than in many of those Churches which yet they reject. But against separation, see more at large in my Commentary on 2 Tim. 3. 5. P. 11, 12. and 141, &c.