with the enemies of his name, 'Si Deus homini non placuerit, Deus non erit.' But it may be observed, that deliverance came not to that people until Jehoram was weary of waiting, and then instantly God gives it in. When God hath tired the patience of corrupted men, he will speak peace to them that wait for him. Thus it is not with the saints of God, only being perplexed in their spirits, dark in their apprehensions, and fainting in their strength, they break out ofttimes into passionate complaints (as Jeremiah for a cottage in the wilderness), but yet for the main holding firm to the Lord.

And the reasons of this quailing are,

(1.) The weakness of faith, when the methods of God's proceedings are unfathomable to our apprehensions. While men see the paths wherein the Lord walketh, they can follow him through some difficulties; but when that is hid from them, though providence so shut up all other ways, that it is impossible God should be in them, yet if they cannot discern (so proud are they) how he goeth in that wherein he is, they are ready to faint and give over. God is pleased sometimes to make darkness his pavilion and his secret place, 'A fire devours before him, and it is very tempestuous round about him;' Psal. 1. 3. When once God is attended with fire, darkness, and tempest, because we cannot so easily see him, we are ready to leave him. Now this the Lord. usually doth in the execution of his judgments; Thy righteousness is like the great mountains, thy judgments are a great deep;' Psal. xxxvi. 6. His righteousness, his kindness, is like a great mountain that is easy to be seen, a man cannot overlook it, unless he wilfully shut his eyes; but his judgments are like the great deep. Who can look into the bottom of the sea, or know what is done in the depths thereof? God's works in their accomplishment are oftentimes so unsuited to the reasons and apprehensions of men, that very many who have been strong in their desires, and great in expectation of them, upon their bringing forth to light, have quite rejected and opposed them as none of his, because distant from what they had framed to themselves. It is evident from the gospel, that the people of the Jews were full of expectation and longing for the great work of the coming of the Messias, just at the season wherein he came, yet being

come, because not accommodated to their pre-imaginations, they rejected him, 'as having neither form nor comeliness in him to be desired;' Isa. liii. 2. And the prophet Amos telleth many, who desired the day of the Lord, that, that day should be darkness to them and not light;' Amos v. 18. 20. So in every generation many desires of the accomplishment of God's work are shaken off from any share therein, by finding it unsuited to their reasons and expectations.

Now when the Lord is pleased thus to walk in darkness, many not being able to trace him in his dispensations, are ready to lie down and sink under the burden. David seems to profess, that he had nothing at such a time to uphold him but this, that God must be there or nowhere. I had said (saith he) that it was in vain to walk as I do, but that I should have condemned the generation of thy children;' Psal. lxxiii. 15. And truly God never leaves us without so much light, but that we may see clearly where he is not, and so by recounting particulars we may be rolled where he is, though his goings there be not so clear. Ask if God be in the counsels of men who seek themselves, and in the ways of those who make it their design to ruin the generation of the just. If you find him there, seek no farther; if not, let that give you light to discern where he makes his abode, that you turn not aside to the flocks of others.

(2.) A reducing the works of providence to inbred rules of their own. But this I cannot pursue.

Be tender toward fainters in difficult seasons. If they leave waiting on the Lord, because the evil is of him; if they cast in their lot with the portion of the ungodly, they will in the end perish in their gainsaying'; but as for such, as what for want of light, what for want of faith, sit down and sigh in darkness, be not too hasty in laying farther burdens on them. When first the confederacy was entered into, by the Protestant princes in Germany, against Charles the Fifth, Luther himself for a season was bewildered, and knew not what to do, until being instructed in the fundamental laws of the empire, he sat down fully in that undertaking, though the Lord it not the desired issue." Our Saviour Christ gave asks, if, when he comes, he shall find faith on the earth;' Luke xviii. 8. It is his coming with the spirit of judgment

Sleid. Com. lib. 8.

and burning, a day of trial and visitation, he there speaks of. Now what faith shall he want which will not be found in that day? Not the faith of adherence to himself for spiritual life and justification, but of actual closing with him in the things he then doth, that shall be rare, many shall be staggered and faint in that day.

And thus by the several heads of this chapter, have I led you through the very state and condition of this nation at this time.

First, Variety of judgments are threatened to us, and incumbent on us, as in the first part. Secondly, Of these, false worship, superstition, tyranny, and cruelty, lie in the bottom, as their procuring causes, which is the second. Thirdly, These, if renewed under your hand, will certainly bring inevitable ruin upon the whole nation, which is the third. Fourthly, All which, make many precious hearts, what for want of light, what for want of faith, to fail, and cry out, for the wings of a dove,' which is the fourth.

Fifthly, I come in the fifth place to God's direction to you for the future, in this state and condition, which being spread in diverse verses, as the Lord gives it to the prophet, I shall meddle with no more of it, than is contained in the words, which at our entrance I read unto you; 'Let them return,' &c.

In the words, observe four things:

I. God's direction to the prophet, and in him to all that do his work in such a season as this described; Let them return to thee, return not thou to them.'

II. Their assistance and supportment in pursuance of that direction; I will make thee to this people a brazen fenced wall.'

III. The opposition, with its success and issue, which in that way they should meet withal; "They shall fight against thee, and shall not prevail.'

IV. Their consolation and success from the presence of the Lord; For I am with thee to deliver thee,' &c.

I. There is God's direction.

'Many difficulties in this troublesome season was the prophet intricated withal. The people would not be prevailed with to come up to the mind of God; they continuing in their stubbornness, the Lord would not be prevailed with to

avert the threatened desolation. What now shall he do? To stand out against the bulk of the people suits not his earthly interest; to couple with them answers not the discharge of his office; to wait upon them any longer is fruitless; to give up himself to their ways comfortless; hence his complaints, hence his moanings; better lie down and sink under the burden, than always to swim against the stream of an unreformable multitude. In this strait the Lord comes in with his direction: Let them return unto thee,' &c. Keep thy station, perform thy duty, comply not with the children of backsliding. But whatever be the issue, if there be any closing wrought, let it be by working them off from their ways of folly. All condescension on thy part, where the work of God is to be done, is in opposition to him; if they return, embrace them freely; if not, do thy duty constantly.

That which is spoken immediately to the prophet, I shall hold out to all, acting in the name and authority of God, in this general proposition.

Observation. Plausible compliances of men in authority, with those against whom they are employed, are treacherous contrivances against the God of heaven, by whom they are employed.

If God be so provoked, that he curseth him, who doth his work negligently, what is he by them that do it treacherously? When he gives a sword into the hands of men, and they thrust it into his own bowels, his glory and honour, those things so dear to him? He that is intrusted with it, and dares not do justice on every one, that dares do injustice, is afraid of the creature, but makes very bold with the Creator. Prov. xxv. 2. It is the glory of God to conceal a thing, but it is the glory of a king to find out a matter.' That which God aimeth to be glorious in, to manifest his attributes by, is the concealing and covering our iniquities in Christ; but if the magistrate will have glory, if he will not bring upon himself dishonour by dishonouring God, he is to search and find out the transgressions, with whose cognizance he is intrusted, and to give unto them condign retribution. If the Lord curse them, 'Who come not forth to his help against the mighty;' Judg. v. 23. What is their due, who being called forth by him, do yet help the mighty

against him? For a man to take part with the kingdom's enemies is no small crime; but for a commission officer to run from them by whom he is commissionated, to take part with the adversary, is death without mercy. Yet have not some in our days arrived at that stupendous impudence, that when as private persons they have declaimed against the enemies of the nation, and by that means got themselves into authority, they have made use of that authority to comply with, and uphold those, by an opposition to whom they got into their authority? Which is no less than an atheistical attempt to personate the Almighty, unto such iniquities as without his appearance they dare not own. But he that justifieth the wicked and condemneth the just, are both an abomination to the Lord;' Prov. xvii. 15. and not only to the Lord, but to good men also: He that saith to the wicked, Thou art righteous, him shall the people curse, nations shall abhor him ;' Prov. xxiv. 24.

I speak only as to the general (for me, let all particulars find mercy) with a sad remembrance of the late workings of things amongst us, with those vile, sordid compliances which grew upon the spirits of magistrates and ministers with those, whose garments were died with the blood of God's saints and precious ones, as formerly they were called, for now these names are become terms of reproach. And would this complying went alone, but pretences and accusations must be found out against such as follow with them. When they begin to call darkness light, they will ere long call light darkness; by which means our eyes have seen men of their own accord laying down the weapons wherewith at first they fought against opposers, and taking up them which were used against themselves, as hath happened more than once, to penmen both in our own, and our neighbour nation.

Now this revolting from principles of religion and righteousness, to a compliance with any sinful way or person, is a treacherous opposition to the God of heaven. For,

1. It cannot be done but by preferring the creature before the Creator, especially in those things which are the proximate causes of deviation.

Two principal causes I have observed of this crooked walking.