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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 conversation 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 prophe 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:

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 sce 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.

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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 conversation 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 prophe 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:

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 sce 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 conversation 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 prophe 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 :

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