in the other, ready to sacrifice to his new gods; when the man of God comes from Judah, with a message of judgment.

Oh desperate condition of Israel, that was so far gone with impiety, that it yielded not one faithful monitor to Jeroboam! The time was, that the erecting of but a new altar (for memory, for monument,) on the other side of Jordan, bred a challenge to the tribes of Reuben, Gad, and Manasseh; and had cost much Israelitish blood, if the quarrelled tribes had not given a seasonable and pious satisfaction; and now, lo, how the stronger stomach of degenerated Israel can digest new altars, new temples, new gods! What a difference there is, betwixt a church and kingdom newly breathing from affliction, and settled upon the lees of a misused peace!

But oh the patience and mercy of our long-suffering God, that will not strike a very Jeroboam unwarned! Judgment hovers over the heads of sinners, ere it light. If Israel afford not a bold reprover of Jeroboam, Judah shall. When the king of Israel is in all the height, both of his state and superstition, honouring his solemn day with his richest devotion, steps forth a prophet of God, and interrupts that glorious service, with a loud inclamation of judgment.

Doubtless, the man wanted not wit to know what displeasure, what danger, must needs follow so unwelcome a message; yet dares he, upon the commission of God, do this affront to an idolatrous king, in the midst of all his awful magnificence. The prophets of God go upon many a thankless errand. He is no messenger for God, that either knows or fears the faces of men.

It was the altar, not the person, of Jeroboam, which the prophet thus threatens; yet not the stones are stricken, but the founder, in both their apprehensions. So dear are the devices of our own brains to us, as if they were incorporated into ourselves. There is no opposition whereof we are so sensible, as that of religion.

That the royal altar should be thus polluted, by dead men's bones and the blood of the priests, was not more unpleasing, than that all this should be done, by a child of the house of David; for Jeroboam well saw, that the throne and the altar must stand or fall together; that a son of David could not have such power over the altar, without an utter subversion of the government, of the succession; therefore is he thus galled, with this comminatory prediction.

The rebellious people, who had said, What portion have we in David? hear now, that David will perforce have a portion in them; and might well see, what beasts they had made themselves, in worshipping the image of a beast, and sacrificing to such a god, as could not preserve his own altar from violation and ruin.

All this while, I do not see this zealous prophet laying his hand to the demolition of this idolatrous altar, or threatening a knife to the author of this depravation of religion: only his tongue smites both, not with foul, but sharp words; of menace, not of reproach. It was for Josiah a king, to shed the blood of those sacrificers, to

deface those altars: prophets are for the tongue; princes for the hand prophets must only denounce judgment; princes execute. Future things are present to the Eternal. It was some two hundred and sixty years, ere this prophecy should be fulfilled; yet the man of God speaks of it as now in acting. What are some centuries of years to the Ancient of Days? How slow, and yet, how sure, is the pace of God's revenge! It is not in the power of time, to frustrate God's determinations. There is no less justice nor severity, in a delayed punishment.

What a perfect record there is of all names, in the roll of heaven; before they be, after they are past! Whatever seeming contingency there is in their imposition, yet they fall under the certainty of a decree, and are better known in heaven ere they be, than on earth while they are.

He, that knows what names we shall have before we or the world have a being, doth not often reveal this piece of his knowledge to his creature: here he doth; naming the man, that should be two hundred years after; for more assurance of the event, that Israel may say, "This man speaks from a God who knows what

shall be."

There cannot be a more sure evidence of a true Godhead, than the foreknowledge of those things, whose causes have yet no hope of being. But because the proof of this prediction was no morecertain than remote, a present demonstration shall convince the future; The altar shall rend in pieces, the ashes shall be scattered,

How amazedly must the seduced Israelites needs look upon this miracle! And why do they not think with themselves, "While these stones rend, why are our hearts whole? Of what an overruling power is the God whom we have forsaken, that can thus tear the altars of his co-rivals! How shall we stand before his vengeance, when the very stones break at the word of his prophet?" Perhaps, some beholders were thus affected; but Jeroboam, whom it most concerned, instead of bowing his knees for humiliation, stretcheth forth his hand for revenge, and cries, Lay hold on him. Resolute wickedness is impatient of a reproof; and, instead of yielding to the voice of God, rebelleth. Just and discreet reprehension doth not more reform some sinners, than exasperate others.

How easy it is for God, to cool the courage of proud Jeroboam! The hand, which his rage stretches out, dries up, and cannot be pulled back again: and now stands the king of Ísrael like some antique statue, in a posture of impotent endeavour; so disabled to the hurt of the prophet, that he cannot command that piece of himself! What are the great potentates of the world, in the powerful hand of the Almighty? Tyrants cannot be so harmful, as they are malicious.

The strongest heart may be brought down with affliction. Now the stout stomach of Jeroboam is fallen to an humble deprecation; Entreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. It must needs be a great straight, that could drive a proud heart to beg mercy, where he

bent his persecution: so doth Jeroboam; holding it no scorn, to be beholding to an enemy. In extremities, the worst men can be content, to sue for favour, where they have spent their malice.

It well becomes the prophets of God to be merciful. I do not see this seer, to stand upon terms of exprobration and overly contestations with Jeroboam; to say, "Thine intentions to me were cruel. Had thy hand prevailed, I should have sued to thee in vain. Continue ever a spectacle of the fearful justice of thy Maker, whom thou hast provoked by thine idolatry, whom thou wouldst have smitten in my persecution." But he meekly sues for Jeroboam's release; and, that God might abundantly magnify both his power and mercy, is heard and answered with success. We do no whit savour of heaven, if we have not learned to do good for evil.

When both wind and sun, the blasts of judgment and the beams of favour, met together to work upon Jeroboam, who would not look, that he should have cast off his cumbrous and mis-beseeming cloke of his idolatry; and have said, "Lord thou hast stricken me in justice; thou hast healed me in mercy: I will provoke thee no more: this hand, which thou hast restored, shall be consecrated to thee, in pulling down these bold abominations?" Yet now, behold he goes on in his old courses; and, as if God had neither done him good nor evil, lives and dies idolatrous. No stone is more hard or insensate, than a sinful heart. The changes of judgment and mercy do but obdure it, instead of melting.

1 Kings xii, xiii.

THE SEDUCED PROPHET.

JEROBOAM's hand is amended; his soul is not: that continues still dry and inflexible. Yet, while he is unthankful to the Author of his recovery, he is thankful to the instrument: he kindly invites the prophet, whom he had threatened; and will remunerate him, whom he endeavoured to punish. The worst men may be sensible of bodily favours: civil respects may well stand with gracelessness: many a one would be liberal of their purses, if they might be allowed to be niggardly of their obedience.

As God, so his prophet, cares not for these waste courtesies, where he sees main duties neglected: more piety would have done well, with less compliment: the man of God returns a blunt and peremptory denial, to so bounteous an offer; If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place. Kindness is more safely done to an idolater, than taken from him: that, which is done to him, obligeth him; that, which is taken from him, obligeth us: his obligation to us, may beoccasion of his good; our obligation to him, may occasion our hurt: the surest way is, to keep aloof from the infectiously wicked.

The prophet is not without some reason. command of his God.

uncivil, to reject the favour of a prince, He yields no reason of his refusal, but the God hath charged him, Eat no bread, nor

drink water, nor turn again by the same way that thou camest. It is not for a prophet, to plead human or carnal grounds, for the actions of his function: he may not move, but upon a divine

warrant.

Would this seer have looked with the eyes of flesh and blood, he might have found many arguments of his yieldance. "He is a king, that invites me: his reward, by enriching me, may benefit many; and who knows, how much my further conversation may prevail to reform him? How can he be but well prepared for good counsel, by a miraculous cure? How gainfully should my receipt of a temporal courtesy be exchanged with a spiritual to him! All Israel will follow him, either in idolatry or reformation: which way can be devised of doing so great service to God and the Church, as by reclaiming him? what can yield so great likelihood of his reclamation, as the opportunity of my further entireness with him?" But the prophet dares not argue cases, where he had a command. Whatever become of Jeroboam and Israel, God must be obeyed. Neither profit nor hopes may carry us cross to the word of our Maker. How safe had this seer been, if he had kept him ever upon this sure ward; which he no sooner leaves, than he miscarries.

So deeply doth God detest idolatry, that he forbids his prophet to eat the bread, to drink the water, of a people infected with this sin; yea, to tread in those very steps, which their feet have touched. If this inhibition were personal, yet the grounds of it are common. No pestilence should be more shunned, than the conver sation of the mis-religious, or openly scandalous: it is no thank to us, if their familiarity do not enfeoff us of their wickedness.

I know not what to think of an old prophet that dwells in Bethel, within the air of Jeroboam's idol, within the noise of his sacrifices; that lives, where the man of God dares not eat; that permitted his sons to be present at that idolatrous service. If he were a prophet of God, what did he now in Bethel? why did he wink at the sin of Jeroboam? what needed a seer to come out of Judah, for the reproof of that sin, which was acted under his nose? why did he lie? why did his family partake with idolaters? If he were not a prophet of God, how had he true visions, how had he true messages from God? why did he second the menacing word of that prophet, whom he seduced? why did he desire, that his own bones might be honoured with his sepulchre? doubtless, he was a prophet of God; but corrupt, resty, vicious.

Prophecy doth not always presuppose sanctification. Many a one hath had visions from God, who shall never enjoy the vision of God. A very Balaam, in his ecstasies, hath so clear a revelation of the Messiah to come, as scarce ever any of the holiest prophets; yea, his very ass hath both her mouth miraculously opened and her eyes, to see and notify that angel, which was hid from her master: yea, Satan himself sometimes receives notice from God of his future actions, which else that evil spirit could neither foretel nor foresee. These kinds of graces are both rare and common:

rare, in that they are seldom given to any; common, in that they are indifferently given to the evil and to the good. A little holiness is worth much illumination.

Whether out of envy, to hear that said by the seer of Judah which he either knew not or smothered, to hear that done by another which he could not have effected and could not choose but admire; or, whether out of desire to make trial of the fidelity of so powerful a messenger; the old prophet hastens to overtake, to recal, that man of God, who had so defied his Bethel : whom he finds sitting faint and weary under an oak, in the way; taking the benefit of that shade, which he hated to receive from those contagious groves, that he had left behind him. His habit easily bewrayed him, to a man of his own trade; neither doth his tongue spare to profess himself.

The old prophet of Bethel invites him to return, to a repast; and is answered with the same words, wherewith Jeroboam's offer was repelled. The man of God varies not a syllable from his message. It concerns us, to take good heed of our charge, when we go on God's errand.

A denial doth but invite the importunate. What he cannot do by entreaty, the old man tries to do by persuasion; I am a prophet also, as thou art, and an angel spake to me, by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. There is no temptation so dangerous, as that which comes shrouded under a veil of holiness, and pretends authority of God himself. Jeroboam threatens, the prophet stands undaunted; Jeroboam fawns and promises, the prophet holds constant: now comes a grey-headed seer and pleads a counter-message from God; the prophet yields and transgresses. Satan may affright us as a fiend, but he seduces us as an angel of light.

Who would have looked for a liar, under hoary hairs and a holy mantle? Who would not have trusted that gravity, when there was no colour of any gain in the untruth? Nothing is so apt to deceive, as the fairest semblances, as the sweetest words. We cannot err, if we believe not the speech for the person, but the person for the speech.

Well might this man of God think "An aged man, a prophet, an old prophet, will not, sure, bely God unto a prophet. No man will forge a lie, but for an advantage. What can this man gain by this match, but the entertainment of an unprofitable guest? Perhaps, though God will not allow me to feast with Jeroboam, yet, pitying my faintness, he may allow me to eat with a prophet. Perhaps, now that I have approved my fidelity in refusing the bread of Bethel, God thinks good to send me a gracious release of that strict charge. Why should I think that God's revelations are not as free to others, as to me? And if this prophet have received a countermand from an angel of God, how shall I not disobey God, if I do not follow him?"

Upon this ground, he returns with this deceitful host; and,